PREFACE

Praefatio

To the holy and most blessed Father Bishop Eadfrid, and to all the Congregation of Brothers also, who serve Christ in the Island of Lindisfarne, Bede, your faithful fellow-servant, sends greeting.

AD EADFRIDUM LINDISFARNENSEM EPISCOPUM.^[733B] Domino sancto ac beatissimo Patri Eadfrido episcopo, sed et omni congregationi fratrum, qui in Lindisfarnensi insula Christo deserviunt, Beda fidelis vester conservus, salutem.

INASMUCH as you bade me, my beloved, prefix to the book, which I have written at your request about the life of our father Cuthbert, of blessed memory, some preface, as I usually do, by which its readers might become acquainted with your desire and my readiness to gratify it, it has seemed good to me, by way of preface, to recall to the minds of those among you who know, and to make known to those readers who were before ignorant thereof, how that I have not presumed without minute investigation to write any of the deeds of so great a man, nor without the most accurate examination of credible witnesses to hand over what I had written to be transcribed. Moreover, when I learnt from those who knew the beginning, the middle, and the end of his glorious life and conversation, I sometimes inserted the names of these my authors, to establish the truth of my narrative, and thus ventured to put my pen to paper and to write. But when my work was arranged, but still kept back from publication, I frequently submitted it for perusal and for correction to our reverend brother Herefrid the priest, and others, who for a long time had well known the life and conversation of that man of God. Some faults were, at their suggestion, carefully amended, and thus every scruple being utterly removed, I have taken care to commit to writing what I clearly ascertained to be the truth, and to bring it into your presence also, my brethren, in order that by the judgment of your authority, what I have written might be either corrected, if false, or certified to be true. Whilst, with God’s assistance, I was so engaged, and my book was read during two days by the elders and teachers of your congregation, and was accurately weighed and examined in all its parts, there was nothing at all found which required to be altered, but every thing which I had written was by common consent pronounced worthy to be read without any hesitation, and to be handed over to be copied by such as by zeal for religion should be disposed to do so. But you also, in my presence, added many other facts of no less importance than what I had written, concerning the life and virtues of that blessed man, and which well deserved to be mentioned, if I had not thought it unmeet to insert new matter into a work, which, after due deliberation, I considered to be perfect.

Quia jussistis, dilectissimi, ut in libro quem de Vita beatae memoriae Patris nostri Cudbercti vestro rogatu composui, praefationem aliquam juxta morem in fronte praefigerem, per quam legentibus universis et vestrae desiderium voluntatis et obeditionis nostrae pariter assensio fraterna claresceret, placuit in capite praefationis et vobis qui nostis ad memoriam revocare, et eis qui ignorant haec forte legentibus notum facere, quia nec sine certissima exquisitione rerum gestarum aliquid de tanto viro scribere, nec tandem ea quae scripseram, sine subtilissima examinatione ^[733C] testium indubiorum passim transcribenda quibusdam dare praesumpsi. Quin potius primo diligenter exordium, progressum et terminum gloriosissimae conversationis ac vitae illius ab his qui noverant investigans, quorum etiam nomina in ipso libro aliquoties ob indicium certum cognitae veritatis apponenda judicavi, sic demum ad schedulas manum mittere incipio. At digesto opusculo, sed adhuc retento in schedulis, frequenter et reverentissimo fratri nostro Herefrido presbytero huc adventanti, et aliis qui diutius cum viro Dei conversati vitam illius optime noverant, quae scripsi legenda atque ex tempore retractanda praestiti, ac nonnulla ad arbitrium eorum, prout videbantur, sedulus emendavi sicque omnibus scrupulorum ambagibus ad purum ablatis, ^[733D] certam veritatis indaginem simplicibus explicitam sermonibus commendare membranulis, atque ad ^[734B] vestrae quoque fraternitatis praesentiam asportare curavi, quatenus vestrae auctoritatis judicio vel emendarentur, vel probarentur vera esse quae scripta sunt. Quod cum Domino juvante patrarem, et coram senioribus ac doctoribus vestrae congregationis libellus biduo legeretur, ac solertissime per singula ad vestrum pensaretur examen: nullus omnimodis inventus est sermo qui mutari debuisset, sed cuncta quae scripta erant communi consilio decernebantur absque ulla dubietate legenda, et his qui religionis studio vellent ad transcribendum esse tradenda. Sed et alia multa nec minora his quae scripsimus, praesentibus nobis adinvicem conferentes, de vita et virtutibus beati viri superintulistis, quae prorsus memoriae digna videbantur, si non ^[734C] deliberato ac perfecto operi nova interserere vel superadjicere minus congruum atque indecorum esse constaret.

Furthermore, I have thought right to admonish your gracious company, that, as I have not delayed to render prompt obedience to your commands, so you also may not be slow to confer on me the reward of your intercession; but when you read this book, and in pious recollection of that holy father lift up your souls with ardour in aspiration for the heavenly kingdom, do not forget to entreat the Divine clemency in favour of my littleness, in as far as I may deserve both at present with singleness of mind to long for and hereafter in perfect happiness to behold the goodness of our Lord in the land of the living. But also when I am defunct, pray ye for the redemption of my soul, for I was your friend and faithful servant; offer up masses for me, and enrol my name among your own. For you, also, most holy prelate, remember to have promised this to me, and in testimony of such future enrolment you gave orders to your pious brother Guthfrid, that he should even now enrol my name in the white book of your holy congregation And may your holiness know that I already have written in heroic verse, as well as in this prose work, which I offer to you, the life of this same our father beloved by God, somewhat more briefly indeed, but nevertheless in the same order, because some of our brethren entreated the same of me: and if you wish to have those verses, you can obtain from me a copy of them. In the preface of that work I promised that I would write more fully at another time of his life and miracles; which promise, in my present work, I have, as far as God has allowed me, done my best to perform.

Dehinc admonendam vestrae almitatis coronam ratus sum, ut sicut ipse munus obedientiae meae, quod jubere estis dignati, promptus solvere non distuli, ita vos quoque ad reddendum mihi vestrae intercessionis praemium pigri non sitis, sed cum eumdem libellum relegentes pia sanctissimi Patris memoria vestros animos ad desideria regni coelestis ardentius attollitis, pro mea quoque parvitate memineritis divinam exorare clementiam, quatenus et nunc pura mente desiderare, et in futuro perfecta beatitudine merear videre bona Domini in terra viventium; sed et me defuncto pro redemptione animae ^[734D] meae quasi familiaris et vernaculi vestri orare, et missas facere, et nomen meum inter vestra scribere ^[735A] dignemini. Nam et tu, sanctissime antistes, hoc te mihi promisisse jam retines, in cujus etiam testimonium futurae conscriptionis religioso fratri vestro Gudfrido mansionario praecepisti, ut in albo vestrae sanctae congregationis meum nunc quoque nomen apponeret. Sciat autem sanctitas vestra quia vitam ejusdem Deo dilecti Patris nostri, quam vobis prosa editam dedi aliquanto quidem brevius, sed eodem tamen ordine, rogantibus quibusdam e nostris fratribus^[736A] heroicis dudum versibus edidi; quos si vos habere delectat, a nobis exemplar accipere potestis, in cujus operis praefatione promisi me alias de Vita et miraculis ejus latius esse scripturum, quam videlicet promissionem in praesenti opusculo, prout Dominus dederit, adimplere satago.

Wherefore it is my prayer for you, that Almighty God may deign to guard your holinesses in peace and safety, dearest brethren and masters of mine.-Amen !

Orante ergo me pro vobis beatitudinem vestram Dominus omnipotens custodire dignetur incolumem, dilectissimi fratres, et domini mei. Amen.

SANCTI CUTHBERTI. LINDISFARNENSIS EPISCOPI, LIBER DE VITA ET MIRACULIS. ^[735]

CHAPTER I

HOW CUTHBERT, THE CHILD OF GOD, WAS WARNED BY A CHILD OF HIS FUTURE BISHOPRIC

CAPUT PRIMUM. --- Quomodo puer Dei Cudberctus per infantem sit praedicto episcopatui admonitus.^[735B]

THE beginning of our history of the life of the blessed Cuthbert is hallowed by Jeremiah the prophet, who, in exaltation of the anchorite’s perfect state, says, “ It is good for a man, when he hath borne the yoke from his youth; he shall sit alone, and shall be silent, because he shall raise himself above himself.” For, inspired by the sweetness of this good, Cuthbert, the man of God, from his early youth bent his neck beneath the yoke of the monastic institution; and when occasion presented itself, having laid fast hold of the anachoretic life, he rejoiced to sit apart for no small space of time, and for the sweetness of divine meditation to hold his tongue silent from human colloquy. But that he should be able to do this in his advanced years, was the effect of God’s grace inciting him gradually to the way of truth from his early childhood; for even to the eighth year of his life, which is the first year of boyhood succeeding to infancy, he gave his mind to such plays and enjoyments alone as boys delight in, so that it might be testified of him as it was of Samuel, “ Moreover Cuthbert knew not yet the Lord, neither had the voice of the Lord been revealed to him. “ Such was the panegyric of his boyhood, who in more ripened age was destined perfectly to know the Lord, and opening the ears of his mind to imbibe the voice of God. He took delight, as we have stated, in mirth and clamour; and, as was natural at his age, rejoiced to attach himself to the company of other boys, and to share in their sports: and because he was agile by nature, and of a quick mind, he often prevailed over them in their boyish contests, and frequently, when the rest were tired, he alone would hold out, and look triumphantly around to see if any remained to contend with him for victory. For in jumping, running, wrestling, or any other bodily exercise, he boasted that he could surpass all those who were of the same age, and even some that were older than himself. For when he was a child, he knew as a child, he thought as a child; but afterwards, when he became a man, he most abundantly laid aside all those childish things.

Principium nobis scribendi de Vita beati Cudbercti Jeremias propheta consecrat, qui anachoreticae perfectionis statum glorificans ait: Bonum est viro cum portaverit jugum ab adolescentia sua; sedebit solitarius et tacebit, quia levabit se super se. Hujus namque boni dulcedine accensus vir Domini Cudberctus, ab ineunte adolescentia jugo monachicae institutionis collum subdidit; et ubi opportunitas juvit, arrepta etiam conversatione anachoretica, non pauco tempore solitarius sedere, atque ob suavitatem divinae contemplationis ab humanis tacere delectabatur alloquiis. Sed ut haec in majore aetate posset, superna illum gratia ad viam veritatis paulatim a primis jam^[735C] pueritiae incitaverat annis, siquidem usque ad octavum aetatis annum, qui post infantiam pueritiae primus est, solis parvulorum ludis et lasciviae mentem dare noverat, ita ut illud beati Samuelis tunc de ipso posset testimonium dici: Porro Cudberctus necdum sciebat Dominum, neque revelatus fuerat ei sermo Domini. Quod in praeconium laudis dictum est pueritiae ^[736B] illius, qui aetate major perfecte jam cogniturus erat Dominum, ac sermonem Domini revelata cordis aure percepturus. Oblectabatur ergo, ut diximus, jocis et vagitibus, et juxta quod aetatis ordo poscebat, parvulorum conventiculis interesse cupiebat, ludentibus colludere desiderabat: et quia agilis natura atque acutus erat ingenio, contendentibus ludo saepius praevalere consueverat, adeo ut fessis nonnunquam caeteris, ille indefessus adhuc, si qui ultra secum vellent certare, quasi victor laetabundus inquireret. Sive enim saltu, sive cursu, sive luctatu, seu quolibet alio membrorum sinuamine se exercerent, ille omnes aequaevos et nonnullos etiam majores a se gloriabatur esse superatos. Cum enim esset parvulus, ut parvulus sapiebat, ut parvulus cogitabat; qui postmodum ^[736C] factus vir, plenissime ea quae parvuli erant deposuit.

And indeed Divine Providence found from the first a worthy preceptor to curb the sallies of his youthful mind. For, as Trumwine of blessed memory told me on the authority of Cuthbert himself, there were one day some customary games going on in a field, and a large number of boys were got together, amongst whom was Cuthbert, and in the excitement of boyish whims, several of them began to bend their bodies into various unnatural forms. On a sudden, one of them, apparently about three years old, runs up to Cuthbert, and in a firm tone exhorts him not to indulge in idle play and follies, but to cultivate the powers of his mind, as well as those of his body. When Cuthbert made light of his advice, the boy fell to the ground, and shed tears bitterly. The rest run up to console him, but he persists in weeping. They ask him why he burst out crying so unexpectedly. At length he made answer, and turning to Cuthbert, who was trying to comfort him, “Why,” said he, “do you, holy Cuthbert, priest and prelate ! give yourself up to these things which are so opposite to your nature and rank? It does not become you to be playing among children, when the Lord has appointed you to be a teacher of virtue even to those who are older than yourself.” Cuthbert, being a boy of a good disposition, heard these words with evident attention, and pacifying the crying child with affectionate caresses, immediately abandoned his vain sports, and returning home, began from that moment to exhibit an unusual decision both of mind and character, as if the same Spirit which had spoken outwardly to him by the mouth of the boy, were now beginning to exert its influence inwardly in his heart. Nor ought we to be surprised that the same God can restrain the levity of a child by the mouth of a child, who made even the dumb beast to speak when He would check the folly of the prophet: and truly it is said in his honour, “ Out of the mouth of babes and sucklings hast thou perfected praise ! “ 

Et quidem divina dispensatio primitus elationem animi puerilis digno paedagogo compescere dignata est. Nam sicut beatae memoriae Trumvine episcopus ab ipso Cudbercto sibi dictum perhibebat, dum quadam die solito luctamini in campo quodam non modica^[737A] puerorum turba insisteret, interesset et ipse, et sicut ludentium levitas solet, contra congruum naturae statum variis flexibus membra plerique sinuarent, repente unus de parvulis, triennis ferme, ut videbatur, accurrit ad eum, et quasi senili constantia coepit hortari, ne jocis et otio indulgeret, sed stabilitati potius mentem simul et membra subjugaret. Quo monita spernente, luget ille corruens in terram, et faciem lacrymis rigans. Accurrunt consolaturi caeteri, sed ille perstat in fletibus. Interrogant quid haberet repentinum, unde tantis afficeretur lamentis. At ille tandem exclamans, consolanti se Cudbercto: «Quid, inquit, haec, sanctissime antistes et presbyter Cudbercte, et naturae et gradui tuo contraria geris? Ludere te inter parvulos non decet, ^[737B] quem Dominus etiam majoribus natu magistrum virtutis consecravit.» Audiens haec bonae indolis puer, fixa intentione suscepit, moestumque infantem piis demulcens blanditiis, relicta continuo ludendi vanitate, domum rediit, ac stabilior jam ex illo tempore animoque adolescentior existere coepit; illo nimirum Spiritu interius ejus praecordia docente, qui per os infantis extrinsecus ejus auribus insonuit. Nec mirandum cuiquam parvuli lasciviam per parvulum potuisse Domino agente cohiberi, qui ad prohibendam Prophetae insipientiam in ore subjugalis muti rationabilia verba, cum voluit, edidit, in cujus laude veraciter dictum est: Quia ex ore infantium et lactentium perfecisti laudem.

CHAPTER II

CAP. II. 

HOW HE BECAME LAME WITH A SWELLING IN HIS KNEE, AND WAS CURED BY AN ANGEL

Quomodo genu dolente claudus effectus sit, et angelo medicante sanatus.^[737C]

BUT because to every one who hath shall be given, and he shall have abundance; that is, to every one who hath the determination and the love of virtue, shall be given, by Divine Providence, an abundance of these things; since Cuthbert, the child of God, carefully retained in his mind what he had received from the admonition of man, he was thought worthy also of being comforted by the company and conversation of angels. For his knee was seized with a sudden pain, and began to swell into a large tumour; the nerves of his thigh became contracted, and he was obliged to walk lamely, dragging after him his diseased leg, until at length the pain increased, and he was unable to walk at all. One day he had been carried out of doors by the attendants, and was reclining in the open air, when he suddenly saw at a distance a man on horseback approaching, clothed in white garments, and honourable to be looked upon, and the horse, too, on which he sat, was of incomparable beauty. He drew near to Cuthbert, and saluted him mildly, and asked him as in jest, whether he had no civilities to show to such a guest. “ Yes,” said the other, “ I should be most ready to jump up and offer you all the attention in my power, were I not, for my sins, held bound by this infirmity: for I have long had this painful swelling in my knee, and no physician, with all his care, has yet been able to heal me. “ The man, leaping from his horse, began to look earnestly at the diseased knee. Presently he said, “Boil some wheaten flour in milk, and apply the poultice warm to the swelling, and you will be well.” Having said this, he again mounted his horse and departed. Cuthbert did as he was told, and after a few days was well. He at once perceived that it was an angel who had given him the advice, and sent by Him who formerly deigned to send his archangel Raphael to restore the eyesight of Tobit. If any one think it incredible that an angel should appear on horseback, let him read the history of the Maccabees, in which angels are said to have come on horseback to the assistance of Judas Maccabaeus, and to defend God’s own temple.

Verum quia omni habenti dabitur et abundabit, id est, habenti propositum amoremque virtutum, harum copia superno munere donabitur, quoniam puer Domini Cudberctus quae per hominem accepit hortamenta, sedulo corde retinebat, etiam angelico visu et affatu confortari promeruit. Nam subito dolore genu correptum illius acri coepit tumore grossescere. ita ut nervis in poplite contractis pedem primo a terra suspensum claudicans portaret, dehinc ingravescente molestia omni privaretur incessu. Qui die quadam deportatus foras a ministris atque sub divo recumbens, vidit repente venientem de longe equitem albis indutum vestimentis et honorabilem vultu, sed et equum cui sedebat incomparandi decoris. ^[737D] Qui cum adveniens mansueto illum salutaret alloquio, addidit quasi per jocum inquirere, si aliquod tali hospiti praebere vellet obsequium. At ille: «Jam, inquit, promptissime cuperem tuis astare devotus obsequiis, si non, exigentibus culpis, hujus languoris ^[738A] compede retinerer. Diu namque est quod molestia genu tumentis oppressus, nulla cujuslibet medicorum industria possum sanari.» Qui desiliens equo ac genu languidum diligentius considerans: «Coque, inquit, triticeam in lacte farinam, et hac confectione calida tumorem superungue, et sanaberis.» Et his dictis ascendens equum abiit. Ille jussis obtemperans post dies paucos sanatus est, agnovitque angelum fuisse qui haec sibi monita dedisset, mittente illo qui quondam Raphaelem archangelum ad sanandos Tobiae visus destinare dignatus est. Quod si cui videtur incredibile angelum in equo apparuisse, legat historiam Machabaeorum, in qua angeli in equis, et ad Judae Machabaei et ad ipsius templi defensionem advenisse memorantur.

CHAPTER III

CAP. III. 

HOW HE CHANGED THE WINDS BY PRAYER, AND BROUGHT THE SCATTERED SHIPS SAFE TO LAND

Quomodo ventis oratione mutatis, rates Oceano delapsas revocavit ad littus.^[738B]

FROM this time the lad becoming devoted to the Lord, as he afterwards assured his friends, often prayed to God amid dangers that surrounded him, and was defended by angelic assistance; nay, even in behalf of others who were in any danger, his benevolent piety sent forth prayers to God, and he was heard by Him who listens to the cry of the poor, and the men were rescued out of all their tribulations. There is, moreover, a monastery lying towards the south, not far from the mouth of the river Tyne, at that time consisting of monks, but now changed, like all other human things, by time, and inhabited by a noble company of virgins, dedicated to Christ. Now, as these pious servants of God were gone to bring from a distance in ships, up the above-named river, some timber for the use of the monastery, and had already come opposite the place where they were to bring the ships to land, behold a violent wind, rising from the west, carried away their ships, and scattered them to a distance from the river’s mouth. The brethren, seeing this from the monastery, launched some boats into the river, and tried to succour those who were on board the vessels, but were unable, because the force of the tide and violence of the winds overcame them. In despair therefore of human aid, they had recourse to God, and issuing forth from the monastery, they gathered themselves together on a point of rock, near which the vessels were tossing in the sea: here they bent their knees, and supplicated the Lord for those whom they saw under such imminent danger of destruction. But the Divine will was in no haste to grant these vows, however earnest; and this was, without a doubt, in order that it might be seen what effect was in Cuthbert’s prayers. For there was a large multitude of people standing on the other bank of the river and Cuthbert also was among them. Whilst the monks were looking on in sorrow, seeing the vessels, five in number, hurried rapidly out to sea, so that they looked like five sea-birds on the waves, the multitude began to deride their manner of life, as if they had deserved to suffer this loss, by abandoning the usual modes of life, and framing for themselves new rules by which to guide their conduct. Cuthbert restrained the insults of the blasphemers, saying, “What are you doing, my brethren, in thus reviling those whom you see hurried to destruction ? Would it not be better and more humane to entreat the Lord in their behalf, than thus to take delight in their misfortunes? “ But the rustics, turning on him with angry minds and angry mouths, exclaimed, “ Nobody shall pray for them: may God spare none of them ! for they have taken away from men the ancient rites and customs, and how the new ones are to be attended to, nobody knows. “ At this reply, Cuthbert fell on his knees to pray, and bent his head towards the earth; immediately the power of the winds was checked, the vessels, with their conductors rejoicing, were cast upon the land near the monastery, at the place intended. The rustics blushing for their infidelity, both on the spot extolled the faith of Cuthbert as it deserved, and never afterwards ceased to extol it: so that one of the most worthy brothers of our monastery, from whose mouth I received this narrative, said that he had often, in company with many others, heard it related by one of those who were present, a man of the most rustic simplicity, and altogether incapable of telling an untruth.

Ab hoc autem tempore devotus Domino puer, sicut ipse postea familiaribus suis attestari solebat, saepe in angustiis se vallantibus orans ad Dominum, angelica meruit opitulatione defendi, necnon etiam pro aliis in periculo constitutis, quia benigna pietate supplicabat exaudiebatur ab illo qui clamantem pauperem exaudire et ex omnibus tribulationibus ejus consuevit eripere. Est denique monasterium non longe ab ostio Tini fluminis ad Meridiem situm, tunc quidem virorum, nunc autem mutato ut solet per tempora rerum statu, virginum Christo servientium nobili examine pollens. Qui, videlicet, famuli ^[738C] Christi dum ligna monasterii usibus apta, per memorati alveum fluminis de longe ratibus veherent, jamque e regione ejusdem monasterii vehendo devenirent, ac rates ad terram educere conarentur, ecce subito ventus ab occasu tempestivus assurgens abripuit rates, atque ab ostio fluminis trahere coepit. Quod videntes e monasterio fratres, emissis fluvio naviculis eos qui in ratibus laborabant adjuvare nitebantur, sed vi fluminis ac ventorum violentia superati, nequaquam valebant. Unde facta desperatione humani adjutorii fugerunt ad divinum. Egressi namque de monasterio, et labentibus in Oceanum ratibus collecti in proxima obice flectebant genua, supplicantes Domino pro his quos in tantum mortis discrimen jamjamque irruere cernebant. Sed provisione divina quamvis diu precantium vota sunt dilata, ut, ^[738D] videlicet, quanta esset in Cudbercto virtus precandi patesceret. Stabat enim in altera amnis ripa vulgaris turba non modica, in qua stabat et ipse. Quae cum aspectantibus cum tristitia monachis raptas porro per mare cerneret rates, adeo ut quasi quinque aves ^[739A] parvulae, quinque enim rates undis insidentes apparerent, coepit irridere vitam conversationis eorum, quasi merito talia paterentur, qui communia mortalium jura spernentes, nova et ignota darent statuta vivendi. Prohibuit Cudberctus probra deridentium: «Quid agitis, inquiens, fratres, maledicentes his quos in lethum jam trahi videtis? nonne melius esset et humanius Dominum pro eorum salute precari quam de illorum gaudere periculis?» At illi rustico, et animo et ore stomachantes adversus eum: «Nullus, inquiunt, hominum pro eis roget, nullius eorum misereatur Deus, et qui veteres culturas hominibus tulere, et novae qualiter observari debeant nemo novit.» Quo accepto responso, ipse oraturus Dominum genua flexit, caput in terram declinavit, statimque ^[739B] retorta vis ventorum, rates cum his qui ducebant gaudentibus integras ad terram ejecit, et juxta ipsum monasterium in loco opportuno deposuit. Videntes autem rustici erubuerunt de sua infidelitate, fidem vero venerabilis Cudbercti et tunc laude digna praedicabant, et deinceps praedicare nullatenus cessabant. Adeo ut frater quidam nostri monasterii probatissimus, cujus ipse haec relatione didici, sese haec ab uno ipsorum rusticae simplicitatis viro, et simulandi prorsus ignaro coram multis saepe assistentibus audisse narraverit.

CHAPTER IV

CAP. IV. 

HOW, IN COMPANY WITH SHEPHERDS, HE SAW THE SOUL OF BISHOP AIDAN CARRIED TO HEAVEN BY ANGELS

Quomodo cum pastoribus positus animam sancti Aldani episcopi ad coelum ferri ab angelis aspexerit.

BUT whereas the grace of Christ, which is the directress of the life of the faithful, decreed that its servant should encounter the merit of a more rigid institution, and earn the glory of a higher prize, it chanced upon a time that he was tending a flock of sheep entrusted to his care on some distant mountains. One night, whilst his companions were sleeping, and he himself was awake, as he was wont to be, and engaged in prayer, on a sudden he saw a long stream of light break through the darkness of the night, and in the midst of it a company of the heavenly host descended to the earth, and having received among them a spirit of surpassing brightness, returned without delay to their heavenly home. The young man, beloved of God, was struck with the sight, and, stimulated to encounter the honours of spiritual warfare, and to earn for himself eternal life and happiness among God’s mighty ones, he forthwith offered up praise and thanksgivings to the Lord, and called upon his companions, with brotherly exhortations, to imitate his example. “Miserable men that we are,” said he, “whilst we are resigning ourselves to sleep and idleness, we take no thought to behold the light of God’s holy angels, who never sleep. Behold, whilst I was awake and praying, during a moderate portion of the night, I saw such great miracles of God. The door of heaven was opened, and there was led in thither, amidst an angelic company, the spirit of some holy man, who now, for ever blessed, beholds the glory of the heavenly mansion, and Christ its King, whilst we still grovel amid this earthly darkness: and I think it must have been some holy bishop, or some favoured one from out of the company of the faithful, whom I saw thus carried into heaven amid so much splendour by that large angelic choir. “ As the man of God said these words, the hearts of the shepherds were kindled up to reverence and praise. When the morning was come, he found that Aidan, bishop of the Church of Lindisfarne, a man of exalted piety, had ascended to the heavenly kingdom at the very moment of his vision. Immediately, therefore, he delivered over the sheep, which he was feeding, to their owners, and determined forthwith to enter a monastery.

At ubi gubernatrix vitae fidelium gratia Christi ^[739C] voluit famulum suum arctioris propositi subire virtutem, altioris praemii gloriam promereri, contigit eum remotis in montibus commissorum sibi pecorum agere custodiam. Qui dum nocte quadam, dormientibus sociis, ipse juxta morem pervigil in oratione duraret, vidit subito fusum de coelo lumen medias longae noctis interrupisse tenebras. In quo coelestium choros agminum terram petisse, nec mora, sumpta secum anima charitatis eximiae, coelestem rediisse ad patriam. Compunctus est multum hoc visu Deo dilectus adolescens, ad subeundam gratiam exercitii spiritalis, ac promerendae inter magnificos viros vitae felicitatisque perennis confestim Deo laudes, gratiarumque ^[740A] referens actiones, sed et socios ad laudandum Dominum fraterna exhortatione provocans: «Heu, miseri, inquit, qui somno et inertiae dediti, non meremur semper vigilantium ministrorum Christi cernere lucem. En ipse cum modico noctis tempore pervigil orarem tanta Dei magnalia conspexi. Aperta est janua coeli, et inductus illuc angelico comitatu spiritus cujusdam sancti, qui nunc nobis in infima caligine versantibus, supernae mansionis gloriam ac regem illius Christum perpetuo beatus intuetur. Et quidem hunc vel episcopum quemlibet sanctum, vel eximium de fidelium numero virum fuisse existimo, quem tantae splendore lucis, tot ducentium choris angelorum coelis allatum vidi.» Haec dicens vir Domini Cuthbertus, non parum corda pastorum ^[740B] ad reverentiam divinae laudationis accendit. Agnovitque mane facto antistitem Lindisfarnensis Ecclesiae Aidanum, magnae utique virtutis virum, per id temporis quo viderat raptum de corpore coelestia regna petisse, ac statim commendans suis pecora quae pascebat dominis, monasterium petere decrevit.

CHAPTER V

CAP. V. 

HOW, ON HIS WAY, HE WAS SUPPLIED WITH FOOD BY GOD

Quomodo iter faciens cibos Domino procurante percepit.

AND when he now began with care to meditate on his intended entrance to a more rigid course of life, God ‘s grace was revealed to him, whereby his mind was strengthened in its purpose, and it was shown to him by the clearest evidence, that to those who seek the kingdom of God and his righteousness, the bounty of the Divine promise will grant all other things also, which are necessary for their bodily support. For on a certain day, as he was journeying alone, he turned aside at the fourth hour into a village which lay at some distance, and to which he found his way. Here he entered the house of a pious mother of a family, in order to rest himself a little, and to procure food for his horse rather than for himself, for it was the beginning of winter. The woman received him kindly, and begged him to allow her to get him some dinner, that he might refresh himself. The man of God refused, saying, “ I cannot yet eat, for it is a fast-day.” It was the sixth day of the week, on which many of the faithful, out of reverence to the Lord’s passion, are accustomed to extend their fasting even to the ninth hour. The woman, from a motive of hospitality, persisted in her request. “Behold,” said she, “on the way you are going there is no village, nor house; you have a long journey before you, and cannot get through it before sunset. Let me entreat you, therefore, to take some food before you go, or else you will be obliged to fast all the day, and perhaps even till to-morrow.” But though the woman pressed him much, his love of religion prevailed, and he fasted the whole day until the evening.

Cumque novum vitae continentioris ingressum sedulo jam corde meditaretur, adfuit gratia superna quae animum ejus arctius suo in proposito firmaret ac manifestis edoceret indiciis, quia quaerentibus regnum Dei et justitiam ejus, et ea quae ad victum corporis pertinent beneficio divinae promissionis adjiciuntur. Quadam namque die dum iter solus ^[740C] ageret, divertit hora tertia in villam quam eminus positam forte reperit. Intravitque domum cujusdam religiosae matris familias, paululum ibidem quiescere desiderans, et jumento potius cui sedebat, quam sibi alimentum poscere curans; erat enim tempus incipientis brumae. Suscepit ergo eum mulier benigne, rogavitque sollicite ut prandium parare atque illum reficere liceret. Negavit vir Domini: «Non possum, inquiens, adhuc manducare, quia dies jejunii est,» erat namque sexta Sabbati qua plerique fidelium ob reverentiam Dominicae passionis usque ad nonam horam solent protelare jejunium. Perstitit in rogando mulier, hospitalitatis studio ^[741A] devota. «Ecce, inquit, in itinere quo vadis, nullum viculum, nulla hominum habitacula reperies; et quidem longum restat iter, neque ante solis occubitum valet consummari. Unde precor antequam egrediaris accipias cibos, ne tota die jejunium sustinere, vel etiam procrastinare cogaris.» At ille, quamvis multum rogante femina, rogantis instantiam religionis amore devincens, jejunus diem duxit ad vesperum.

When the evening drew near, and he perceived that he could not finish his intended journey the same day, and that there was no house at hand in which he could pass the night, he presently fell upon some shepherds’ huts, which, having been slightly constructed in the summer, were now deserted and ruinous. Into one of these he entered, and having tied his horse to the wall, placed before him a handful of hay, which the wind had forced from the roof. He then turned his thoughts to prayer, but suddenly, as he was singing a psalm, he saw his horse lift up his head and pull out some straw from the roof, and among the straw there fell down a linen cloth folded up, with something in it. When he had ended his prayers, wishing to see what this was, he came and opened the cloth, and found in it half of a loaf of bread, still hot, and some meat, enough of both to serve him for a single meal. In gratitude for the Divine goodness, he exclaimed, “Thanks be to God, who of his bounty hath deigned to provide a meal for me when I was hungry, as well as a supper for my beast.” He therefore divided the piece of bread into two parts, of which he gave one to his horse and kept the other for himself; and from that day forward he was more ready than before to fast, because he now felt convinced that the food had been provided for him in the desert by the gift of Him who formerly fed the prophet Elias for so long a time by means of ravens, when there was no man to minister unto him, whose eyes are upon those that fear Him, and upon those who trust in his mercy, that He may save their souls from death, and may feed them when they are hungry. I learnt these particulars from a religious man of our monastery of Weremouth, a priest of the name of Ingwald, who now, by reason of his extreme old age, is turning his attention, in purity of heart, to spiritual things rather than to earthly and carnal affections, and who said that the authority on which his relation rested was no less than that of Cuthbert himself.

Cumque instante jam vespera cerneret se iter quod proposuerat eodem die non posse finire, neque ulla in proximo hominum hospitia ubi manere posset adesse, ecce subito iter faciens vidit juxta pastorum tuguria, quae aestate infirmiter posita tunc jam deserta patebant. Huc propter manendum ingrediens, ^[741B] equum in quo venerat alligavit ad parietem, collectumque feni fasciculum quem tecto ventus abstulerat edendum illi apposuit. Ipse orando horam ducere coepit. At subito inter psalmodiam vidit equum elato sursum capite tecta casae carpentem ore, josumque trahentem, atque inter cadentia fena tecti involutum pariter decidere linteum; volensque dignoscere certius quid esset, finita oratione accessit, et invenit involutum linteo dimidium panis calidi et carnem, quae ad unam sibi refectionem sufficere possent, laudemque decantans beneficiis coelestibus: «Deo, inquit, gratias ago, qui et mihi pro amore esui [F. ejus] jejunanti, et meo comiti coenam praevidere dignatus est.» Divisit ergo fragmen panis quod invenit, partemque ejus dimidiam equo dedit, reliquam ^[741C] suo esui reservavit, atque ex illo jam die promptior factus est ad jejunandum, quia nimirum intellexit ejus dono sibi refectionem procuratam in solitudine, qui quondam Eliam solitarium quia nullus hominum aderat qui ministraret, ejusdemmodi cibo per volucres non pauco tempore pavit; cujus oculi super timentes eum, sperantes autem in misericordia ejus, ut eripiat a morte animas eorum, et alat eos in fame. Haec mihi religiosus nostri monasterii quod est ad ostium Viuri fluminis presbyter de nomine Inguald, qui nunc longae gratia senectutis, magis corde mundo ^[741D] coelestia quam terrena carnalibus contemplatur aspectibus, ^[742A] ab ipso Cudbercto jam tunc episcopo se audisse perhibuit .

CHAPTER VI

CAP. VI. 

HOW, AS HE WAS COMING TO A MONASTERY, BOISIL, A HOLY MAN, BORE TESTIMONY TO HIM BY PROPHESYING IN SPIRIT

Quod ei testimonium venienti ad monasterium Boisil vir sanctus in spiritu prophetaverit.

MEANWHILE this reverend servant of God, abandoning worldly things, hastens to submit to monastic discipline, having been excited by his heavenly vision to covet the joys of everlasting happiness, and invited by the food with which God had supplied him to encounter hunger and thirst in his service. He knew that the Church of Lindisfarne contained many holy men, by whose teaching and example he might be instructed, but he was moved by the great reputation of Boisil, a monk and priest of surpassing merit, to choose for himself an abode in the abbey of Melrose. And it happened by chance, that when he was arrived there, and had leaped from his horse, that he might enter the church to pray, he gave his horse and travelling spear to a servant, for he had not yet resigned the dress and habits of a layman. Boisil was standing before the doors of the monastery, and saw him first. Foreseeing in spirit what an illustrious man the stranger would become, he made this single remark to the bystanders: “ Behold a servant of the Lord ! “ herein imitating Him who said of Nathaniel, when he approached Him, “ Behold an Israelite indeed, in whom there is no guile ! “ I was told this by that veteran priest and servant of God, the pious Sigfrid, for he was standing by when Boisil said these words, and was at that time a youth studying the first rudiments of the monastic life in that same monastery, but now he is a man, perfect in the Lord, living in our monastery of Yarrow, and amid the last sighs of his fainting body thirsting for a happy entrance into another life. Boisil, without saying more, kindly received Cuthbert as he approached; and when he had heard the cause of his coming, namely, that he preferred the monastery to the world, he kept him near himself, for he was the prior of that same monastery.

Interea venerabilis Domini servus relictis saeculi rebus monasterialem properat subire disciplinam, utpote coelesti visione ad appetenda perpetuae gaudia beatitudinis incitatus, ad tolerandam pro Domino esuriem sitimque temporalem epulis invitatus coelestibus. Et quidem Lindisfarnensem Ecclesiam multos habere sanctos viros quorum doctrina et exemplis instrui posset noverat, sed fama praeventus Boisili sublimium virtutum monachi et sacerdotis Mailros petere maluit. Casuque contigit ut cum illo proveniens equo desiluisset, ingressurusque ad orandum ^[742B] ecclesiam, ipsum pariter equum, et hastam quam tenuerat manu ministro dedisset, necdum enim habitum deposuerat saecularem, Boisilus ipse prae foribus monasterii consistens, prior illum videret. Praevidens in spiritu quantus conversatione esset futurus quem cernebat, hoc unum dixit astantibus: «Ecce servus Dei,» imitatus illum qui venientem ad se Nathanael intuitus, Ecce, inquit, vir Israelita, in quo dolus non est; sicut religiosus ac veteranus Dei famulus, et presbyter Sigfridus solet attestari, qui eidem Boisilo haec dicenti inter alios adstabat, tunc in ipso monasterio adolescens primis adhuc monachicae vitae rudimentis institutus, nunc in nostro, id est Gyrvensi monasterio perfectum in Christo agens virum, et inter aegra spiritus extremi suspiria laetum vitae alterius ^[742C] sitiens introitum. Nec plura loquens Boisilus pervenientem mox ad se Cudberctum benigne suscepit, causamque sui itineris exponentem, quia videlicet monasterium saeculo praetulerit, benignus secum retinuit. Erat enim praepositus ejusdem monasterii.

After a few days, when Eata, who was at that time priest and abbot of the monastery, but afterwards bishop of Lindisfarne, was come, Boisil told him about Cuthbert, how that he was a young man of a promising disposition, and obtained permission that he should receive the tonsure, and be enrolled among the brethren. When he had thus entered the monastery, he conformed himself to the rules of the place with the same zeal as the others, and indeed, sought to surpass them by observing stricter discipline; and in reading, working, watching, and praying, he fairly outdid them all. Like the mighty Samson of old, he carefully abstained from every drink which could intoxicate; but was not able to abstain equally from food, lest his body might be thereby rendered less able to work: for he was of a robust frame arid of unimpaired strength, and fit for any labour which he might be disposed to take in hand.

Et post dies paucos adveniente viro beatae recordationis Eata, tunc presbytero et abbate monasterii ipsius, postea Lindisfarnensis Ecclesiae, simul et ejusdem loci antistite, indicavit ei de Cudbercto, et quia boni propositi animum gereret exposuit, obtinuitque apud eum ut accepta tonsura fratrum consortio ^[742D] jungeretur. Quod ingressus monasterium ^[743A] confestim aequalem caeteris fratribus vitae regularis observantiam tenere, vel etiam arctioris disciplinae studiis supergredi curabat, legendi videlicet, operandi, vigilandi, atque orandi solertior. Sed et juxta exemplum Samsonis fortissimi quondam Nazarei, ab omni quod inebriare potest sedulus abstinebat: non autem tantam escarum valebat subire continentiam, ne necessariis minus idoneus efficeretur operibus. Erat enim robustus corpore et integer viribus, et ad quaecunque volebat aptus exercitia laboris.

CHAPTER VII

CAP. VII. 

HOW HE ENTERTAINED AN ANGEL, AND WHILST MINISTERING TO HIM EARTHLY BREAD, WAS THOUGHT WORTHY TO BE REWARDED WITH BREAD FROM HEAVEN

Quomodo, angelum hospitio suscipiens, dum panem quaerit ministrare terrenum, coelesti ab eodem remunerari meruerit.

SOME years after, it pleased King Alfred, for the redemption of his soul, to grant to Abbot Eata a certain tract of country called Inrhipum, in which to build a monastery. The abbot, in consequence of this grant, erected the intended building, and placed therein certain of his brother-monks, among whom was Cuthbert, and appointed for them the same rules and discipline which were observed at Melrose. It chanced that Cuthbert was appointed to the office of receiving strangers, and he is said to have entertained an angel of the Lord who came to make trial of his piety. For, as he went very early in the morning, from the interior of the monastery into the strangers’ cell, he found there seated a young person, whom he considered to be a man, and entertained as such. He gave him water to wash his hands; he washed his feet himself, wiped them, and humbly dried them in his bosom; after which he entreated him to remain till the third hour of the day and take some breakfast, lest, if he should go on his journey fasting, he might suffer from hunger and the cold of winter. For he took him to be a man, and thought that a long journey by night and a severe fall of snow had caused him to turn in thither in the morning to rest himself. The other replied, that he could not tarry, for the home to which he was hastening lay at some distance. After much entreaty, Cuthbert adjured him in God’s name to stop; and as the third hour was now come, prayer over, and it was time to breakfast, he placed before him a table with some food, and said, “ I beseech thee, brother, eat and refresh thyself, whilst I go and fetch some hot bread, which must now, I think, be just baked. “ When he returned, the young man, whom he had left eating, was gone, and he could see no traces of his footsteps, though there had been a fresh fall of snow, which would have exhibited marks of a person walking upon it, and shown which way he went. The man of God was astonished, and revolving the circumstances in his mind, put back the table in the dining-room. Whilst doing so, he perceived a most surprising odour and sweetness; and looking round to see from what it might proceed, he saw three white loaves placed there, of unusual whiteness and excellence. Trembling at the sight, he said within himself, “ I perceive that it was an angel of the Lord whom I entertained, and that he came to feed us, not to be fed himself. Behold, he hath brought such loaves as this earth never produced; they surpass the lily in whiteness, the rose in odour, and honey in taste. They are, therefore, not produced from this earth, but are sent from paradise. No wonder that he rejected my offer of earthly food, when he enjoys such bread as this in heaven.” The man of God was stimulated by this powerful miracle to be more zealous still in performing works of piety; and with his deeds did increase upon him also the grace of God. From that time he often saw and conversed with angels, and when hungry was fed with unwonted food furnished direct from God.

Cumque post aliquot annos regi Alchfrido placeret pro redemptione animae suae locum quemdam regni ^[743B] sui, qui vocatur Inhyrpum ad construendum ibidem monasterium Eatan abbati donare, tollens idem abbas quosdam e fratribus secum, in quibus et Cudbertum, condidit ibi quod petebatur monasterium, atque eisdem quibus antea Mailros institutis disciplinae regularis imbuit. Ubi famulus Domini Cudberctus suscipiendorum officio praepositus hospitum, probandae suae gratia devotionis angelum Domini suo suscepisse fertur hospitio. Exiens etenim primo mane de interioribus monasterii aedibus ad hospitum cellulam, invenit inibi quemdam sedentem juvenem, quem hominem aestimans, solito mox humanitatis more suscepit. Nam lavandis manibus aquam dedit, pedes ipse abluit, linteo extersit, fovendos humiliter manibus suo in sinu composuit, atque ut horam diei ^[743C] tertiam etiam cibo reficiendus exspectaret, rogavit, ne si jejunus iret fame pariter et frigore lassaretur hiberno. Putabat namque hominem nocturno itinere simul et flatibus defessum niveis, illo requiescendi gratia diluculo devertisse. Negavit ille, et se cito iturum, quia longius esset mansio ad quam properaret, respondit. At Cudberctus diu multum rogans, tandem adjuratione addita divini nominis, ad manendum coegit; statimque ut expletis horae tertiae precibus vescendi tempus aderat, apposuit mensam, sumendas obtulit escas, et «Obsecro te, inquit, frater, reficias, dum rediens panem calidum affero: spero enim quia ^[744A] jam cocti sunt modo.» At ubi rediit, non invenit hospitem quem edentem reliquerat; explorat vestigia quo iret, sed nulla uspiam cernit, recens autem nivis terram texerat, quae facillime viantis iter proderet, et quo declinaret, monstraret. Stupefactus ergo vir Domini, et secum quaerens de facto reposuit mensam in conclavi. Quod ingressus continuo obviam habuit miri odoris fragrantiam. Circumspiciens autem unde esset orta tanta odoris suavitas, vidit juxtapositos tres panes calidos insoliti candoris et gratiae. Pavensque talia secum loquitur: «Cerno quod angelus Dei erat quem suscepi, pascere, non pasci veniens. En panes attulit quales terra gignere nequit. Nam et lilia candore, et rosas odore, et mella praecellunt sapore. Unde constat quia non densa tellure orti, sed ^[744B] de paradiso voluptatis allati sunt. Nec mirum quod epulas in terris sumere respuerit humanas, qui aeterno vitae pane fruitur in coelis.» Itaque vir Domini de ostensa miraculi virtute compunctus, majorem ex eo virtutum operibus curam impendebat. Crescentibus autem virtutibus crevit et gratia coelestis. Denique saepius ex eo tempore angelos videre et alloqui, sed et esuriens cibis specialibus sibi a Domino praeparatis meruit refici.

He was affable and pleasant in his character; and when he was relating to the fathers the acts of their predecessors, as an incentive to piety, he would introduce also, in the meekest way, the spiritual benefits which the love of God had conferred upon himself. And this he took care to do in a covert manner, as if it had happened to another person. His hearers, however, perceived that he was speaking of himself, after the pattern of that master who at one time unfolds his own merits without disguise, and at another time says, under the guise of another, “ I knew a man in Christ fourteen years ago, who was carried up into the third heaven.”

Nam quia affabilis et jucundus moribus erat, plerumque dum ad exemplum vivendi praesentibus patrum praecedentium gesta referret, etiam quid sibi doni spiritalis superna pietas contulerit humiliter interserere solebat. Et aliquando autem velate quasi sub persona alterius id facere curabat. Quod tamen qui audiere, quia de seipso dixerit ^[744C] intelligebant, juxta exemplum Magistri gentium, qui modo aperte suas virtutes replicat, modo sub praetextu alterius personae loquitur, «Scio hominem in Christo, ante annos quatuordecim raptum usque ad tertium coelum.»

CHAPTER VIII

CAP. VIII

HOW CUTHBERT WAS RECOVERED FROM SICKNESS, AND BOISIL, ON HIS DEATH-BED, FORETOLD TO HIM HIS FUTURE FORTUNES

. Quod salvato a languore Cudbercto Boisil moriturus quae essent ventura praedixerit.

MEANWHILE, as every thing in this world is frail and fluctuating, like the sea when a storm comes on, the above-named Abbot Eata, with Cuthbert and the other brethren, were expelled from their residence, and the monastery given to others. But our worthy champion of Christ did not by reason of his change of place relax his zeal in carrying on the spiritual conflict which he had undertaken; but he attended, as he had ever done, to the precepts and example of the blessed Boisil. About this time, according to his friend Herefrid the priest, who was formerly abbot of the monastery of Lindisfarne, he was seized with a pestilential disease, of which many inhabitants of Britain were at that time sick. The brethren of the monastery passed the whole night in prayer for his life and health; for they thought it essential to them that so pious a man should be present with them in the flesh. They did this without his knowing it; and when they told him of it in the morning, he exclaimed, “ Then why am I lying here ? I did not think it possible that God should have neglected your prayers: give me my stick and shoes.” Accordingly, he got out of bed, and tried to walk, leaning on his stick; and finding his strength gradually return, he was speedily restored to health: but because the swelling on his thigh, though it died away to all outward appearances, struck into his inwards, he felt a little pain in his inside all his life afterwards; so that, as we find it expressed in the Apostles, “ his strength was perfected in weakness.”

Interea quia fragilis est et more freti volubilis omnis saeculi status, instante subito turbine praefatus abbas Eata cum Cudbercto et caeteris quos secum adduxerat fratribus domum repulsus est, et locus monasterii quod condiderat aliis ad incolendum ^[745A] monachis datur. Nec memoratus athleta Christi mutatione locorum mutavit mentem ab arrepto semel proposito militiae coelestis. Verum diligentissime, juxta quod et ante facere consueverat, beati Boisili dictis pariter auscultabat et actis. Quo tempore, sicut Herefridus familiaris ejus presbyter, et abbas quondam monasterii Lindisfarnensis ipsum referre solitum testatur, morbo pestilentiae quo tunc plurimi per Britanniam longe lateque deficiebant correptus est. At fratres monasterii illius totam, pro ejus vita et salute precantes, noctem duxere pervigilem. Omnes enim quasi hominis sancti necessariam sibi ejus adhuc in carne praesentiam rebantur. Quod dum ipsi mane quidam de illis indicaret, nam nesciente eo fecerant, respondens statim: «Et quid ^[745B] jaceo? inquit: neque enim putandum est, quia tot taliumque virorum preces Deus despexerit: date baculum et caligas;» confestimque exsurgens coepit tentare incessum, baculo innitens, et crescente per dies virtute sanitatem quidem recepit, sed quia tumor qui in femore ejus parebat, paulatim a superficie detumescens corporis ad viscerum interiora prolapsus est, toto pene vitae suae tempore aliquantulum interaneorum non cessabat sentire dolorem, videlicet, ut, juxta Apostolum, Virtus in infirmitate perficeretur.

When that servant of the Lord, Boisil, saw that Cuthbert was restored, he said, “ You see, my brother, how you have recovered from your disease, and I assure you it will give you no further trouble, nor are you likely to die at present. I advise you, inasmuch as death is waiting for me, to learn from me all you can whilst I am able to teach you; for I have only seven days longer to enjoy my health of body, or to exercise the powers of my tongue.” Cuthbert, implicitly believing what he heard, asked him what he would advise him to begin to read, so as to be able to finish it in seven days. “John the Evangelist,” said Boisil. “I have a copy containing seven quarto sheets: we can, with God’s help, read one every day, and meditate thereon as far as we are able. “ They did so accordingly, and speedily accomplished the task; for they sought therein only that simple faith which operates by love, and did not trouble themselves with minute and subtle questions. After their seven days’ study was completed, Boisil died of the above-named complaint; and after death entered into the joys of eternal life. They say that, during these seven days, he foretold to Cuthbert every thing which should happen to him: for, as I have said before, he was a prophet and a man of remarkable piety. And, moreover, he had three years ago foretold to Abbot Eata, that this pestilence would come, and that he himself would die of it; but that the abbot should die of another disease, which the physicians call dysentery; and in this also he was a true prophet, as the event proved. Among others, he told Cuthbert that he should be ordained bishop. When Cuthbert became an anchorite, he would not communicate this prophecy to any one, but with much sorrow assured the brethren who came to visit him, that if he had a humble residence on a rock, where the waves of the ocean shut him out from all the world, he should not even then consider himself safe from its snares, but should be afraid that on some occasion or other he might fall victim to the love of riches. 

Quem cum famulus Domini Boisil a valetudine sanatum cerneret, ait: «Vides, frater, quia liberatus es a molestia qua laborabas, et dico tibi quod ea jam ultra tangendus non es, neque hoc moriturus ^[745C] in tempore; simulque moneo, ut quia me mors vicina praestolatur, discere a me aliquid quandiu docere valeam non omittas. Non enim plus quam septem dies sunt, quibus mihi ad docendum sanitas corporis, et linguae suppetat virtus.» Respondit Cudberctus, nihil haesitans de veritate dictorum illius: «Et quid, rogo, optimum mihi est legere, quod tamen una valeam consummare septimana?» At ille: «Joannem, inquit, evangelistam.» Est autem mihi codex habens quaterniones septem, quas ^[746A] singulis diebus singulas possumus, Domino adjuvante, legendo, et quantum opus est inter nos conferendo percurrere. Factum est ut dixerat. Quam ideo lectionem tam citissime complere valebant, quia solam in ea fidei quae per dilectionem operatur simplicitatem, non autem quaestionum profunda tractabant. Completa ergo post septem dies lectione, memorato arreptus morbo vir Domini Boisil diem pervenit ad ultimum, et hoc magna exsultatione transcenso, gaudia perpetuae lucis intravit. Ferunt illum his septem diebus, omnia Cudbercto quae ei futura restabant exposuisse: propheticus namque, ut dixi, et mirae sanctitatis erat homo. Denique praefatae acerbitatem pestilentiae triennio priusquam veniret Eatan abbati suo praedixit fuisse futuram, ^[746B] nec se illa tollendum celavit: ipsum vero abbatem suum non ea moriturum, sed illo potius morbo quem dysenteriam medici appellant, veridico, ut rerum exitus docuit, sermone praemonuit. Sed et Cudbercto inter alia, quia episcopus esset ordinandus insinuavit. Unde idem Cudberctus postmodum in secessu anachoreseos positus, dicere quidem nulli volebat quia episcopum eum praedixerit futurum: sed tamen visitantibus se aliquoties fratribus, solebat multo cum dolore protestari: Quia etiam si fieri possit, ut in caute permodicam domunculam habens deliteam, ubi circumferentes me undique fluctus Oceani tumescentis, a cunctorum mortalium visu pariter et cognitione recludant: nec sic quidem liberum me ab insidiis mundi fallentis aestimo, sed ^[746C] ibi quoque quia qualibet ex causa philargyria me tentans abripere possit vereor.

CHAPTER IX

CAP. IX. 

HOW CUTHBERT WAS ZEALOUS IN THE MINISTRY OF THE WORD

Quam sedulus erga ministerium verbi Cudberctus exstiterit.

AFTER the death of Boisil, Cuthbert took upon himself the duties of the office before mentioned; and for many years discharged them with the most pious zeal, as became a saint: for he not only furnished both precept and example to his brethren of the monastery, but sought to lead the minds of the neighbouring people to the love of heavenly things. Many of them, indeed, disgraced the faith which they professed, by unholy deeds; and some of them, in the time of mortality, neglecting the sacrament of their creed, had recourse to idolatrous remedies, as if by charms or amulets, or any other mysteries of the magical art, they were able to avert a stroke inflicted upon them by the Lord. To correct these errors, he often went out from the monastery, sometimes on horseback, sometimes on foot, and preached the way of truth to the neighbouring villages, as Boisil, his predecessor, had done before him. It was at this time customary for the English people to flock together when a clerk or priest entered a village, and listen to what he said, that so they might learn something from him, and amend their lives. Now Cuthbert was so skilful in teaching, and so zealous in what he undertook, that none dared to conceal from him their thoughts, but all acknowledged what they had done amiss; for they supposed that it was impossible to escape his notice, and they hoped to merit forgiveness by an honest confession. He was mostly accustomed to travel to those villages which lay in out of the way places among the mountains, which by their poverty and natural horrors deterred other visitors. Yet even here did his devoted mind find exercise for his powers of teaching, insomuch that he often remained a week, sometimes two or three, nay, even a whole month, without returning home; but dwelling among the mountains, taught the poor people, both by the words of his preaching, and also by his own holy conduct.

Post obitum ergo dilecti Deo sacerdotis Boisili memoratum praepositi officium Cudberctus suscepit, et per aliquot annos spiritali, ut sanctum decebat, exercens industria, non solum ipsi monasterio regularis vitae monita, simul et exempla praeferebat, sed et vulgus circumpositum longe lateque a vita ^[747A] stultae consuetudinis ad coelestium gaudiorum convertere curabat amorem. Nam et multi fidem quam habebant iniquis profanabant operibus; et aliqui etiam tempore mortalitatis, neglecto fidei quo imbuti erant sacramento, ad erratica idolatriae medicamina concurrebant, quasi missam a Deo conditore plagam per incantationes vel alligaturas, vel alia quaelibet daemoniacae artis arcana, cohibere valerent. Ad utrorumque ergo corrigendum errorem crebro ipse de monasterio egressus, aliquoties equo sedens, sed saepius pedibus incedens, circumpositas veniebat ad villas, et viam veritatis praedicabat errantibus, quod ipsum etiam Boisilus suo tempore facere consueverat. Erat quippe moris eo tempore populis Anglorum, ut veniente villam clerico vel ^[747B] presbytero cuncti ad ejus imperium verbum audituri confluerent, libenter ea quae dicerentur audirent, libentiusque quae audire et intelligere poterant operando sequerentur. Porro Cudbercto tanta erat docendi peritia, tantus amor persuadendi quae coeperat, tale vultus angelici lumen, ut nullus praesentium latebras ei sui cordis celare praesumeret, omnes palam quae gesserant confitendo proferrent, quia nimirum haec eadem illum latere nullo modo putabant, et confessa dignis, ut imperabat, poenitentiae fructibus abstergerent. Solebat autem ea maxime loca peragrare, illis praedicare in vinculis, qui in arduis, asperisque montibus procul positi aliis horrori erant ad visendum, et paupertate pariter ac rusticitate sua doctorum prohibebant accessum. Quos tamen ille ^[747C] pio libenter mancipatus labori tanta doctrinae excolebat industria, ut de monasterio egrediens, saepe hebdomada integra, aliquando duabus vel tribus, nonnunquam etiam mense pleno domum non rediret, sed demoratus in montanis plebem rusticam verbo praedicationis simul et exemplo virtutis ad coelestia vocaret.

CHAPTER X

CAP. X

HOW CUTHBERT PASSED THE NIGHT IN THE SEA, PRAYING; AND WHEN HE WAS COME OUT, TWO ANIMALS OF THE SEA DID HIM REVERENCE; AND HOW THE BROTHER, WHO SAW THOSE THINGS, BEING IN FEAR, WAS ENCOURAGED BY CUTHBERT

. Quomodo animalia maris in quo pernox oraverat, illi regresso praebuerint obsequium, et frater qui haec videbat prae timore languescens, ejus sit oratione recreatus.

WHEN this holy man was thus acquiring renown by his virtues and miracles, Ebbe, a pious woman and handmaid of Christ, was the head of a monastery at a place called the city of Coludi, remarkable both for piety and noble birth, for she was half-sister of King Oswy. She sent messengers to the man of God, entreating him to come and visit her monastery. This loving message from the handmaid of his Lord he could not treat with neglect, but, coming to the place and stopping several days there, he confirmed, by his life and conversation, the way of truth which he taught.

Cum vero sanctus vir in eodem monasterio virtutibus signisque succresceret, famaque operum ejus circumquaque crebresceret, erat sanctimonialis femina ^[747D] et mater ancillarum Christi nomine Abbe, regens ^[748A] monasterium quod situm est in loco quem Coludi urbem nuncupant, religione pariter et nobilitate cunctis honorabilis; namque erat soror uterina regis Osvin. Haec ad virum Dei mittens, rogavit ut se suumque monasterium gratia exhortationis invisere dignaretur. Nec negare potuit quod ab eo charitas ex ancillae Dei corde poposcit. Venit igitur ad locum, diesque aliquot ibi permanens, viam justitiae quam praedicabat, omnibus actu pariter et sermone pandebat.

Here also, as elsewhere, he would go forth, when others were asleep, and having spent the night in watchfulness return home at the hour of morning-prayer. Now one night, a brother of the monastery, seeing him go out alone followed him privately to see what he should do. But he when he left the monastery, went down to the sea, which flows beneath, and going into it, until the water reached his neck and arms, spent the night in praising God. When the dawn of day approached, he came out of the water, and, falling on his knees, began to pray again. Whilst he was doing this, two quadrupeds, called otters, came up from the sea, and, lying down before him on the sand, breathed upon his feet, and wiped them with their hair after which, having received his blessing, they returned to their native element. Cuthbert himself returned home in time to join in the accustomed hymns with the other brethren. The brother, who waited for him on the heights, was so terrified that he could hardly reach home; and early in the morning he came and fell at his feet, asking his pardon, for he did not doubt that Cuthbert was fully acquainted with all that had taken place. To whom Cuthbert replied, “ What is the matter, my brother ? What have you done? Did you follow me to see what I was about to do? I forgive you for it on one condition,-that you tell it to nobody before my death.” In this he followed the example of our Lord, who, when He showed his glory to his disciples on the mountain, said, “ See that you tell no man, until the Son of man be risen from the dead.” When the brother had assented to this condition, he give him his blessing, and released him from all his trouble. The man concealed this miracle during St. Cuthbert’s life; but, after his death, took care to tell it to as many persons as he was able.

Qui cum more sibi solito quiescentibus noctu caeteris ad orationem solus exiret, et post longas intempestae noctis vigilias tandem instante hora communis synaxeos domum rediret; quadam nocte unus e fratribus ejusdem monasterii, cum egredientem ^[748B] illum silentio cerneret, clanculo secutus ejus vestigia, quo ire, quidve agere vellet dignoscere quaerebat. At ille egressus monasterio, sequente exploratore descendit ad mare cujus ripae monasterium idem superpositum erat; ingressusque altitudinem maris, donec ad collum usque ac brachia unda tumens assurgeret, pervigiles undisonis in laudibus tenebras noctis exegit. Appropinquante autem diluculo ascendens in terram, denuo coepit in littore flexis genibus orare. Quod dum ageret venere continuo duo de profundo maris quadrupedia, quae vulgo lutrae vocantur. Haec ante illum strata in arena, anhelitu suo pedes ejus fovere coeperunt, ac villo satagebant extergere; completoque ministerio, percepta ab eo benedictione, patrias sunt relapsa sub ^[748C] undas. Ipse domum reversus, canonicos cum fratribus hymnos hora competente complevit. At frater qui cum de speculis praestolabatur, perculsus pavore ingenti vix prae angustia premente domum nutante gressu pervenit; primoque mane accedens ad eum sese in terram stravit, veniam de reatu stulti ausus cum lacrymis flagitavit, nil dubitans illum nosse quid ipse noctu egerit quidve pateretur. Cui ille: «Quid, inquit, habes, frater? Quid fecisti? Num nostrum iter nocturnum lustrando explorare tentasti? Sed ea solum conditione tibi hoc indulgeo commissum, si promiseris te quae vidisti nulli ante meum obitum esse dicturum.» In quo nimirum praecepto ejus secutus est exemplum, ^[748D] qui discipulis in monte suae gloriam majestatis ostendens, ^[749A] ait: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat. Promittentem ergo quae jusserat fratrem benedixit, pariterque culpam et molestiam quam temerarius incurrebat abstersit; qui virtutem quam viderat ipso vivente silentio tegens, post obitum ejus plurimis indicare curavit.

CHAPTER XI

CAP. XI. 

HOW, WHEN THE SAILORS WERE PREVENTED FROM SAILING BY BAD WEATHER, HE PREDICTED THAT IT WOULD BE FINE ON A CERTAIN DAY, AND HOW HE OBTAINED FOOD BY PRAYER

Quomodo nautis tempestate praeclusis serenum mare ad certum diem praedixerit, et orando cibos impetraverit.

MEANWHILE the man of God began to wax strong in the spirit of prophecy, to foretell future events, and to describe to those he was with what things were going on elsewhere. Once upon a time he left the monastery for some necessary reason, and went by sea to the land of the Picts, which is called Niduari. Two of the brethren accompanied him; and one of these, who afterwards discharged the priest’s office, made known to several the miracle which the man of God there performed. They arrived there the day after Christmas-day, hoping, because the weather and sea were both tranquil, that they should soon return; and for this reason they took no food with them. They were, however, deceived in their expectations; for no sooner were they come to land, than a tempest arose, and prevented them from returning. After stopping there several days, suffering from cold and hunger, the day of the holy Epiphany was at hand, and the man of God, who had spent the night in prayer and watching, not in idleness or sloth, addressed them with cheerful and soothing language, as he was accustomed: “Why do we remain here idle? Let us do the best we can to save ourselves. The ground is covered with snow, and the heaven with clouds; the currents of both winds and waves are right against us: we are famished with hunger, and there is no one to relieve us. Let us importune the Lord with our prayers, that, as He opened to his people a path through the Red Sea, and miraculously fed them in the wilderness, He may take pity on us also in our present distress. If our faith does not waver, I do not think He will suffer us to remain all this day fasting-a day which He formerly made so bright with his heavenly majesty. I pray you, therefore, to come with me and see what provision He has made for us, that we may ourselves rejoice in his joy.” Saying these words, he led them to the shore where he himself had been accustomed to pray at night. On their arrival, they found there three pieces of dolphin’s flesh, looking as if some one had cut them and prepared them to be cooked. They fell on their knees and gave thanks to God. “You see, my beloved brethren,” said Cuthbert, “how great is the grace of God to him who hopes and trusts in the Lord. Behold, He has prepared food for his servants; and by the number three points out to us how long we must remain here. Take, therefore, the gifts which Christ has sent us; let us go and refresh ourselves, and abide here without fear, for after three days there will most assuredly be a calm, both of the heavens and of the sea.” All this was so as he had said: three days the storm lasted most violently; on the fourth day the promised calm followed, and they returned with a fair wind home.

Coepit inter ista vir Dei etiam prophetiae spiritu pollere, ventura praedicere, praesentibus absentia nuntiare. Quodam etenim tempore pergens de suo monasterio pro necessitatis causa accidentis, ad terram Pictorum quae Niduari vocatur navigando pervenit, comitantibus eum duobus e fratribus, quorum ^[749B] unus postea presbyterii functus officio virtutem miraculi quam ibidem vir Domini monstravit, multorum notitiae patefecit. Venerunt autem illo post Natalis dominici diem, sperantes se, quia undarum simul et aurarum arridebat temperies, citius esse redituros; ideoque nec cibaria secum tulere, tanquam ocius reversuri. Sed longe aliter quam putabant evenit. Nam mox ut terram tetigere, tempestas fera suborta est, quae iter eis omne remeandi praecluderet. Cumque per dies aliquot ibidem inter famis et frigoris pericula taberent, quo tamen tempore vir Dei non marcida luxu otia gerere, nec somnis vacare volebat inertibus, sed pernox in oratione perstare satagebat, aderat sacratissima dominicae Apparitionis dies. Tum ille socios blando,^[749C] ut jocundus atque affabilis erat, sermone alloquitur. «Quid rogo tanta ignavia torpemus, et non quacunque parte iter salutis inquirimus? En tellus nivibus, nebulis coelum horrescit, aer flatibus adversis furit, fluctibus aequor; ipsi inopia deficimus, nec adest homo qui reficiat. Pulsemus ergo Dominum precibus, qui suo quondam populo maris Rubri viam aperuit, eumque in deserto mirabiliter pavit, orantes ut nostri quoque misereatur in periculis: Credo, si non nostra fides titubat, non vult nos hodierna die jejunos permanere, quam ipse per tot ac tanta suae miracula majestatis illustrare curavit, precorque eamus alicubi quaerentes quid nobis epularum in gaudium suae festivitatis praestare dignetur.» Haec dicens, eduxit eos sub ripam quo ipse ^[749D] noctu pervigil orare consueverat, ubi advenientes invenerunt tria frusta delphininae carnis quasi humano ministerio secta et praeparata ad cocturam;^[750A] flexisque genibus gratias egerunt Deo. Dixit autem Cudberctus: «Videtis, dilectissimi, quae sit gratia Dei confidenti et speranti in Domino. Ecce et cibaria famulis suis praeparavit, et ternario quoque numero quot diebus hic residendum sit nobis ostendit. Sumite ergo munera quae misit nobis Christus, et abeuntes reficiamus nos, maneamusque intrepidi, certissima enim nobis post triduum serenitas coeli et maris adveniet.» Factum est ut dixerat, manente triduo tempestate pervalida, quarto demum die tranquillitas promissa secuta est, quae illos secundis flatibus in patriam referret.

CHAPTER XII

CAP. XII. 

HOW HE FORETOLD THAT, ON A JOURNEY, AN EAGLE WOULD BRING HIM FOOD, AND HOW THIS TOOK PLACE ACCORDINGLY

Quomodo iter faciens ab aquila ministra et viaticum percepturum se esse praedixerit, et perceperit

IT happened, also, that on a certain day he was going forth from the monastery to preach, with one attendant only, and when they became tired with walking, though a great part of their journey still lay before them ere they could reach the village to which they were going, Cuthbert said to his follower, “Where shall we stop to take refreshment? or do you know any one on the road to whom we may turn in ? “-” I was myself thinking on the same subject,” said the boy; “for we have brought no provisions with us. and I know no one on the road who will entertain us, and we have a long journey still before us, which we cannot well accomplish without eating. “ The man of God replied, “ My son, learn to have faith, and trust in God, who will never suffer to perish with hunger those who trust in Him.” Then looking up, and seeing an eagle flying in the air, he said, “ Do you perceive that eagle yonder? It is possible for God to feed us even by means of that eagle.” As they were thus discoursing, they came near a river, and behold the eagle was standing on its bank. “Look,” said the man of God, “there is our handmaid, the eagle, that I spoke to you about. Run, and see what provision God hath sent us, and come again and tell me.” The boy ran, and found a good-sized fish, which the eagle had just caught. But the man of God reproved him, “ What have you done, my son? Why have you not given part to God’s handmaid? Cut the fish in two pieces, and give her one, as her service well deserves.” He did as he was bidden, and carried the other part with him on his journey. When the time for eating was come, they turned aside to a certain village, and having given the fish to be cooked, made an excellent repast, and gave also to their entertainers, whilst Cuthbert preached to them the word of God, and blessed Him for his mercies; for happy is the man whose hope is in the name of the Lord, and who has not looked upon vanity and foolish deceit. After this, they resumed their journey, to preach to those among whom they were going.

.^[750B] Quadam quoque die cum praedicaturus juxta consuetudinem suam populis de monasterio exiret, uno comite puero, jamque diu gradiendo fatigatis non parum adhuc restaret itineris, quousque ad vicum quo tendebant pervenirent, ait ad puerum tentans eum: «Dic age, sodalis, ubi hodie refici disponas, an habeas aliquem in via ad quem divertere valeas hospitem? At ille respondens: Et haec ipsa, inquit, mecum tacito in corde tractavi, quia nec viaticum ituri tulimus nobiscum, neque aliquem in itinere notum habemus qui nos suo recipere velit hospitio, et non parum adhuc itineris superest, quod jejuni sine molestia complere nequimus.» Cui vir Dei: «Disce, inquit, filiole, fidem semper et spem habere in Domino, quia nunquam fame perit qui Deo fideliter servit.» ^[750C] Et aspectans sursum, vidensque aquilam in alto volantem: «Cernis, inquit, aquilam illam porro volantem? Etiam per hujus ministerium possibile est Domino nos hodie reficere.» Talia confabulantes agebant iter juxta fluvium quemdam, et ecce subito vident aquilam in ripa residentem, dixitque vi Dei: «Vides ubi nostra quam praedixi ministra residet? Curre, rogo, et quid nobis epularum Domino mittente attulerit inspice et citius adfer.» Qui accurrens attulit piscem non modicum, quem illa nuper de fluvio prendiderat. At vir Dei: «Quid, inquit, fecisti, fili? Quare ministrae suam partem non dedisti? Seca citius medium, et illi partem quam nobis ministrando meretur remitte.» Fecit ut jusserat, tulitque secum partem reliquam. Ubi tempus ^[750D] reficiendi aderat, diverterunt ad proximum vicum, et dato ad assandum pisciculo se pariter et eos ad quos intrabant gratissimo reficiebant convivio, praedicante ^[751A] Cudbercto verbum Dei, atque ejus beneficia collaudante; et quia beatus vir cujus est nomen Domini spes ejus, et non respexit in vanitates et in insanias falsas. Ac sic resumpto itinere ad docendum eos quos proposuere profecti sunt.

CHAPTER XIII

CAP. XIII.

HOW HE FORESAW A VISION OF A FIRE COMING FROM THE DEVIL WHILST HE WAS PREACHING, AND HOW HE PUT OUT THE SAME

Quomodo praedicans populis fantasticum subito ignem diaboli et praeviderit venturum, et venientem exstinxerit.

ABOUT the same time, as he was preaching the word of life to a number of persons assembled in a certain village, he suddenly saw in the spirit our old enemy coming to retard the work of salvation, and forthwith began by admonitions to prevent the snares and devices which he saw were coming. “Dearest brethren,” said he, “as often as you hear the mysteries of the heavenly kingdom preached to you, you should listen with attentive heart and with watchful feelings, lest the devil, who has a thousand ways of harming you, prevent you by superfluous cares from hearing the word of salvation.” As he said these words, he resumed the thread of his discourse, and immediately that wicked enemy, bringing supernatural fire, set light to a neighbouring house, so that flakes of fire seemed to fly through the air, and a storm of wind and thunder shook the sky. Nearly the whole multitude rushed forward, to extinguish the fire, (for he restrained a few of them himself,) but yet with all their real water they could not put out the false flames, until, at Cuthbert’s prayer, the author of the deceit was put to flight, and his fictitious fires dispersed along with him. The multitude, seeing this, were suffused with ingenuous blushes, and, falling on their knees before him, prayed to be forgiven for their fickleness of mind, acknowledging their conviction that the devil never rests even for an hour from impeding the work of man’s salvation. But he, encouraging them under their infirmity, again began to preach to them the words of everlasting life.

Eodem tempore dum congregatis in quadam villula perplurimis verbum vitae praedicaret, praevidit subito in spiritu antiquum hostem ad retardandum opus salutis adesse, moxque ejus insidias quas futuras intellexit, docendo praeoccupare curavit. Namque inter ea quae disputaverat, repente hujusmodi monita inseruit: «Oportet, charissimi, ut quoties vobis mysteria regni coelestis praedicantur, intento haec corde ^[751B] et sensu semper vigilantissimo audiatis, ne forte diabolus qui mille nocendi habet artes, supervacuis vos curis ab aeternae salutis auditione praepediat.» Et haec dicens, denuo sermonis quem intermiserat ordinem repetiit, statimque hostis ille nequissimus fantasticum deferens ignem, domum juxta positam incendit, ita ut viderentur faces ignium totam volare per villulam, ac juvante vento fragor aera concutere. Tum exsiliens quasi ad exstinguendum ignem turba pene tota quam docebat, nam paucos ipse manu missa retinuit, certatim aquas jactabat, nec tamen unda vera falsas potuit restinguere flammas, donec, orante viro Dei Cudbercto fugatus auctor fallaciarum, ficta secum incendia vacuas reportaret in auras. Quod videns turba multum salubriter erubuit, rursusque^[751C] ad virum Dei ingressa, flexis genibus instabilis animi veniam precabatur, confitens se intellexisse quia diabolus ab impedienda salute humana ne ad horam vacaret. At ipse confirmans inconstantiam fragilium, rursus quae coeperat vitae monita exsequitur.

CHAPTER XIV

CAP. XIV.

HOW, WHEN A HOUSE WAS REALLY SET ON FIRE, HE PUT OUT THE FLAMES BY PRAYER

Quomodo flammas domus cujusdam vero igne ardentis oratione restinxerit.

BUT it was not only in the case of an apparition of a fire that his power was shown; for he extinguished a real fire by the fervency of his tears, when many had failed in putting it out with all the water they could get. For, as he was travelling about, preaching salvation, like the apostles of old, he one day entered the house of a pious woman, whom he was in the habit of often visiting, and whom, from having been nursed by her in his infancy, he was accustomed on that account to call his mother. The house was at the west end of the village, and Cuthbert had no sooner entered it to preach the word of God, than a house at the other end of the place caught fire and began to blaze most dreadfully. For the wind was from the same quarter, so that the sparks from the kindled thatch flew over the whole village. Those who were present tried to extinguish it with water, but were driven back by the heat. Then the aforesaid handmaid of the Lord, running to the house where Cuthbert was, besought him to help them, before her own house and the others in the village should be destroyed. “ Do not fear, mother,” said he; “ be of good cheer; this devouring flame will not hurt either you or yours.” He then went out and threw himself prostrate on the ground before the door. Whilst he was praying, the wind changed, and beginning to blow from the west, removed all danger of the fire assailing the house, into which the man of God had entered.

Nec tantum ignem fantasticum, sed etiam verum quem multi frigidis fontium undis minime valebant exstinguere, ipse solus ferventibus lacrymarum rivulis compressit. Siquidem dum more apostolorum gratia salutiferae instructionis universa pertransiret, devenit die quadam in domum cujusdam devotae Deo feminae quam crebrius invisere curabat, quia et ^[751D] bonis actibus intentam noverat, et ipsa eum primis ^[752A] pueritiae nutriebat ab annis, unde et mater ab eo cognominari solebat. Habebat autem domum in occidentali parte viculi, quam cum vir Domini Cudberctus verbum seminaturus intraret, repente in orientali plaga ejusdem vici per culpam incuriae domus incensa vehementissime coepit ardere. Nam et ventus ab eodem climate non modicus assurgens, abripiebat ignitos fenei tecti fasciculos, et totam jactabat late per villam. Jactantes aquam qui aderant fortior flamma repulit, longiusque fugavit. Tum praefata Dei famula cucurrit concita ad domum in qua virum Dei receperat, obsecrans ut orando succurreret, priusquam domus ipsius et tota simul villa periret. At ille: «Ne timeas, inquit, mater, animaequior esto: non enim tibi tuisve haec quamlibet vorax flamma ^[752B] nocebit.» Statimque egressus ante ostium prosternitur in terram; quo adhuc orante mutatur flatus ventorum, spiransque ab occasu totum tanti incendii periculum ab invasione villulae quam vir Domini intraverat rejecit.

And thus in two miracles he imitated the virtues of two of the fathers. For in the case of the apparition of fire above mentioned, he imitated the reverend and holy father Saint Benedict, who by his prayers drove away the apparition of a fire like a burning kitchen, which the old enemy had presented before the eyes of his disciples: and, in the case of the real fire which he thus extinguished, he imitated that venerable priest Marcellinus of Ancona, who, when his native town was on fire, placed himself in front of the flames, and put them out by his prayers, though all the exertions of his fellow-countrymen had failed to extinguish them with water. Nor is it wonderful that such perfect and pious servants of God should receive power against the force of fire, considering that by their daily piety they enable themselves to conquer the desires of the flesh, and to extinguish all the fiery darts of the wicked one: and to them is applicable the saying of the prophet, [Is. 43:2] “ When thou walkest through the fire, thou shalt not be burned; neither shall the fire kindle upon thee.” But I, and those who are, like me, conscious of our own weakness and inertness, are sure that we can do nothing in that way against material fire, and, indeed, are by no means sure that we shall be able to escape unhurt from that fire of future punishment, which never shall be extinguished. But the love of our Saviour is strong and abundant, and will bestow the grace of its protection upon us, though we are unworthy and unable in this world to extinguish the fires of vicious passions and of punishment in the world which is to come.

Sicque in duobus miraculis duorum patrum est virtutes imitatus: in fantasticis quidem praevisis et evacuatis incendiis virtutem reverendissimi et sanctissimi Patris Benedicti, qui simulatum ab antiquo hoste quasi coquinae ardentis incendium ab oculis discipulorum orando pepulit; in veris vero aeque victis ac retortis ignium globis, virtutem viri venerabilis Marcellini Anconitani antistitis qui ardente eadem civitate ipse contra ignem positus orando flammas compescuit, quas tanta civium manus aquam projiciendo nequiverat. Nec mirandum perfectos et ^[752C] fideliter Deo servientes viros tantam contra vim flammarum accipere potentiam, qui quotidiana virtutum industria et incentiva suae carnis edomare, et omnia tela nequissimi ignea norunt exstinguere; quibus aptissime congruit illud propheticum: Cum transieris in igne non combureris, et flamma non ardebit in te. At ego et mei similes propriae fragilitatis et inertiae conscii, certi quidem sumus quia contra ignem materialem nil tale audemus; incerti autem an ignem illum inexstinguibilem futurae castigationis immunes evadere queamus. Sed potens est et larga pietas Salvatoris nostri, quae indignis nobis et nunc ad exstinguenda vitiorum incendia, et ad evadendas in futuro poenarum flammas gratiam suae protectionis impendat.

CHAPTER XV

CAP. XV. 

HOW HE CAST OUT A DEV1L FROM THB PREFECT’S WIFE, EVEN BEFORE HIS ARRIVAL

Qualiter daemonium ab uxore praefecti, necdum adveniens ejecerit.^[753A]

BUT, as we have above related how this venerable man prevailed against the false stratagems of the devil, now let us show in what way he displayed his power against his open and undisguised enmity. There was a certain prefect of King Egfrid, Hildemer by name, a man devoted with all his house to good works, and therefore especially beloved by Saint Cuthbert, and often visited by him whenever he was journeying that way. This man’s wife, who was devoted to almsgiving and other fruits of virtue, was suddenly so afflicted by a devil, that she gnashed her teeth, uttered the most pitiable cries, and, throwing about her arms and limbs, caused great terror to all who saw or heard her. Whilst she was lying in this state, and expected to die, her husband mounted his horse, and, coming to the man of God, besought his help, saying, “My wife is ill, and at the point of death: I entreat you to send a priest to visit her before she dies, and minister to her the sacrament of the body and blood of Christ; and, also, that when she is dead, she may be buried in this holy place.” He was ashamed to say that she was out of her senses, because the man of God had always seen her in her right mind. Whilst the holy man was going to find out a priest to send to her, he reflected in his mind that it was no ordinary infirmity, but a visitation of the devil; and so, returning to the man who had come to entreat him in his wife’s behalf, he said, “ I will not send any one, but I will go myself to visit her.”

Verum quia paulo superius quantum isdem venerabilis Cudberctus adversus simulatitias diaboli fraudes valuerit exposuimus, nunc etiam quid adversus verum apertumque ejus furorem valeat explicemus. Erat praefectus Ecgfridi regis Hildmaer nomine, vir religiosis cum omni domu sua deditus operibus, ideoque a beato Cudbercto specialiter dilectus, et, cum itineris propinquitas congrueret, crebro ab eo visitatus. Cujus uxor cum eleemosynis et caeteris virtutum fructibus esset intenta, subito correpta a daemone acerrime coepit vexari, ita ut stridendo dentibus, voces miserabiles emittendo, brachia vel caetera sui corporis membra in diversa raptando, non minimum ^[753B] cunctis intuentibus vel audientibus incuteret horrorem. Cumque jaceret explosa et jamjamque videretur esse moritura, ascendit vir ejus equum, et concitus venit ad hominem Dei, precatusque est eum, dicens: «Obsecro quia uxor mea male habet, et videtur jam proxima morti, ut mittas presbyterum qui illam priusquam moriatur visitet, eique corporis et sanguinis dominici sacramenta ministret, sed et corpus ipsius hic locis sanctis sepeliri permittas.» Erubescebat enim eam confiteri insanam quam vir Domini sobriam semper videre consueverat. Qui cum parumper ab eo diverteret, visurus quem mitteret presbyterum cum illo, cognovit repente in spiritu quia non communi infirmitate, sed daemonis infestatione premeretur conjux pro qua supplicabat.

Whilst they were going, the man began to cry, and the tears ran down his cheeks, for he was afraid lest Cuthbert, finding her afflicted with a devil, should think that she had been a false servant of the Lord, and that her faith was not real. The man of God consoled him: “ Do not weep because I am likely to find your wife otherwise than I could wish; for I know that she is vexed with a devil, though you are afraid to name it: and I know, moreover, that, before we arrive, she will be freed, and come to meet us, and will herself take the reins, as sound in mind as ever, and will invite us in and minister to us as before; for not only the wicked but the innocent are sometimes permitted by God to be afflicted in body, and are even taken captive in spirit by the devil.” Whilst he thus consoled the man, they approached the house, and the evil spirit fled, not able to meet the coming of the holy man. The woman, freed from her suffering, rose up immediately, as if from sleep, and, meeting the man of God with joy, held the bridle of his horse, and, having entirely recovered her strength, both of mind and body, begged him to dismount and to bestow his blessing upon her house; and ministering sedulously to him, testified openly that, at the first touch of the rein, she had felt herself relieved from all the pain of her former suffering.

Reversusque^[753C] ad eum: «Non, inquit, alium mittere, sed ipse ad visitandam eam tecum pergere debeo.» Cumque agerent iter, coepit flere homo et dolorem cordis profluentibus in maxillam lacrymis prodere; timebat enim ne cum eam daemoniosam inveniret, arbitrari inciperet, quia non integra Domino, sed ficta fide servisset. Quem vir Domini blande consolatus: «Noli, inquit, plorare, quasi inventurus sim conjugem tuam qualem non velim. Scio enim ipse, quamvis te dicere pudeat, quia daemonio vexatur; scio etiam quia priusquam illo pervenerimus fugato daemonio liberabitur, ac nobis advenientibus cum gaudio occurrens, has ipsa habenas sanissima mente excipiet, nosque intrare citius obsecrans, ministerium quod consueverat nobis sedulo impendet; neque ^[753D] enim tali tormento soli subjiciuntur mali, sed occulto Dei judicio aliquoties etiam innocentes in hoc saeculo non tantum corpore sed et mente captivantur a diabolo.» Dumque haec et hujusmodi verba in consolationem atque eruditionem illius perorante ^[754A] Cudbercto appropinquarent domui, fugit repente spiritus nequam, adventum Spiritus sancti, quo plenus erat vir Dei, ferre non valens. Cujus soluta vinculis mulier, quasi gravi expergefacta de somno, surrexit continuo ac viro Dei gratulabunda occurrens, jumentum quo sedebat per frenum tenuit; moxque ad integrum recepto vigore mentis et corporis, eum cito descendere, atque ad benedicendam domum suam precabatur ingredi, devotumque illi ministerium praebens, testabatur palam quomodo ad primum freni tactum, omni se molestia priscae vexationis absolutam sensisset.

CHAPTER XVI

CAP. XVI. 

HOW HE LIVED AND TAUGHT IN THE MONASTERY OF LINDISFARNE

Qualiter in Lindisfarnensi monasterio vixerit vel docuerit.

WHILST this venerable servant of the Lord was thus during many years, distinguishing himself by such signs of spiritual excellence in the monastery of Melrose, its reverend abbot, Eata, transferred him to the monastery in the island of Lindisfarne, that there also he might teach the rules of monastic perfection with the authority of its governor, and illustrate it by the example of his virtue; for the same reverend abbot had both monasteries under his jurisdiction. And no one should wonder that, though the island of Lindisfarne is small, we have above made mention of a bishop, and now of an abbot and monks; for the case is really so. For the same island, inhabited by servants of the Lord, contains both, and all are monks. For Aidan, who was the first bishop of that place, was a monk, and with all his followers lived according to the monastic rule. Wherefore all the principals of that place from him to the present time exercise the episcopal office; so that, whilst the monastery is governed by the abbot, whom they, with the consent of the brethren, have elected, all the priests, deacons, singers, readers, and other ecclesiastical officers of different ranks, observe the monastic rule in every respect, as well as the bishop himself. The blessed pope Gregory showed that he approved this mode of life, when in answer to Augustine, his first missionary to Britain, who asked him how bishops ought to converse with their clerks, among other remarks he replied, “ Because, my brother, having been educated in the monastic rule, you ought not to keep aloof from your clerks: in the English Church, which, thanks be to God, has lately been converted to the faith, you should institute the same system, which has existed from the first beginning of our Church among our ancestors, none of whom said that the things which he possessed were his own, but they had all things common.” When Cuthbert, therefore, came to the church or monastery of Lindisfarne, he taught the brethren monastic rules both by his life and doctrines, and often going round, as was his custom, among the neighbouring people, he kindled them up to seek after and work out a heavenly reward. Moreover, by his miracles he became more and more celebrated, and by the earnestness of his prayers restored to their former health many that were afflicted with various infirmities and sufferings; some that were vexed with unclean spirits, he not only cured whilst present by touching them, praying over them, or even by commanding or exorcising the devils to go out of them; but even when absent he restored them by his prayers, or by foretelling that they should be restored; amongst whom also was the wife of the prefect above mentioned.

Cum ergo venerabilis Domini famulus multos in ^[754B] Mailrosensi monasterio degens annos multis virtutum spiritalium claresceret signis, transtulit eum reverentissimus abbas ipsius Eata in monasterium quod in Lindisfarnensium insula situm est, ut ibi quoque regulam monachicae perfectionis, et praepositi auctoritate doceret, et exemplo virtutis ostenderet; nam et ipsum locum tunc idem reverentissimus pater abbatis jure regebat. Neque aliquis miretur, quod in eadem insula Lindisfarnea, cum permodica sit, et supra episcopi, et nunc abbatis ac monachorum esse locum dixerimus; revera enim ita est. Namque una eademque servorum Dei habitatio utrosque simul tenet, imo omnes monachos tenet. Aidan quippe qui primus ejusdem loci episcopus fuit, monachus erat et monachicam cum suis ^[754C] omnibus vitam semper agere solebat. Unde ab illo omnes loci ipsius antistites usque hodie sic episcopale exercent officium, ut regente monasterium abbate quem ipsi cum consilio fratrum elegerint, omnes presbyteri, diaconi, cantores, lectores, caeterique gradus ecclesiastici monachicam per omnia cum ipso episcopo regulam servent. Quam vivendi normam multum se diligere probavit beatus papa Gregorius, cum sciscitante per litterulas Augustino quem primum genti Anglorum episcopum miserat, qualiter episcopi cum suis clericis conversari debeant, respondit inter alia: «Sed quia tua fraternitas monasterii regulis erudita seorsum fieri non debet a clericis suis in Ecclesia Anglorum, quae auctore ^[754D] Deo nuper adhuc ad fidem producta est, hanc debes conversationem instituere, quae initio nascentis Ecclesiae fuit patribus nostris, in quibus nullus eorum ex his quae possidebant aliquid suum esse dicebat, sed erant illis omnia communia.» Igitur ad Lindisfarnensem ecclesiam, sive monasterium vir ^[755A] Domini adveniens mox instituta monachica fratribus vivendo pariter et docendo tradebat. Sed et circumquaque morantem vulgi multitudinem, more suo crebra visitatione ad coelestia quaerenda et promerenda succendebat. Nec non etiam signis clarior effectus, plurimos variis languoribus et tormentis comprehensos orationum instantia priscae sanitati restituit; nonnullos ab immundorum spirituum vexatione, non solum praesens tangendo, orando, imperando, exorcizando, sed et absens vel tantum orando, vel certe eorum sanationem praedicendo curavit, in quibus erat et illa praefecti uxor de qua supra retulimus.

There were some brethren in the monastery who preferred their ancient customs to the new regular discipline. But he got the better of these by his patience and modest virtues, and by daily practice at length brought them to the better system which he had in view. Moreover, in his discussions with the brethren, when he was fatigued by the bitter taunts of those who opposed him, he would rise from his seat with a placid look, and dismiss the meeting until the following day, when, as if he had suffered no repulse, he would use the same exhortations as before, until he converted them, as I have said before, to his own views. For his patience was most exemplary, and in enduring the opposition which was heaped equally upon his mind and body he was most resolute, and, amid the asperities which he encountered, he always exhibited such placidity of countenance, as made it evident to all that his outward vexations were compensated for by the internal consolations of the Holv Spirit.

Erant autem quidam in monasterio fratres qui priscae suae consuetudini, quam regulari mallent ^[755B] obtemperare custodiae. Quos tamen ille modesta patientiae suae virtute superabat et quotidiano exercitio paulatim ad melioris propositi statum convertebat. Denique saepius in coetu fratrum de regula disputans, cum acerrimis contradicentium fatigaretur injuriis, exsurgebat repente et placito vultu atque animo egrediens dimittebat conventum, ac sequenti nihilominus die, quasi nil objectionis pridie sustinuisset, eadem quae prius monita eisdem dabat auditoribus, donec illos paulatim, ut diximus, ad ea quae vellet converteret. Erat namque vir patientiae virtute praecipuus, atque ad perferenda fortiter omnia quae vel animo vel corpori adversa ingerebantur invictissimus, nec minus inter tristia quae contigissent faciem praetendens hilarem, ita ut palam ^[755C] daretur intelligi, quia interna spiritus sancti consolatione pressuras contemneret extrinsecas.

But he was so zealous in watching and praying, that he is believed to have sometimes passed three or four nights together therein, during which time he neither went to his own bed, nor had any accommodation from the brethren for reposing himself. For he either passed the time alone, praying in some retired spot, or singing and making something with his hands, thus beguiling his sleepiness by labour; or, perhaps, he walked round the island, diligently examining every thing therein, and by this exercise relieved the tediousness of psalmody and watching. Lastly, he would reprove the faintheartedness of the brethren, who took it amiss if any one came and unseasonably importuned them to awake at night or during their afternoon naps. “No one,” said he, “can displease me by waking me out of my sleep, but, on the contrary, give me pleasure; for, by rousing me from inactivity, he enables me to do or think of something useful.” So devout and zealous was he in his desire after heavenly things, that, whilst officiating in the solemnity of the mass, he never could come to the conclusion thereof without a plentiful shedding of tears. But whilst he duly discharged the mysteries of our Lord’s passion, he would, in himself, illustrate that in which he was officiating; in contrition of heart he would sacrifice himself to the Lord; and whilst he exhorted the standers-by to lift up their hearts and to give thanks unto the Lord, his own heart was lifted up rather than his voice, and it was the spirit which groaned within him rather than the note of singing. In his zeal for righteousness he was fervid to correct sinners, he was gentle in the spirit of mildness to forgive the penitent, so that he would often shed tears over those who confessed their sins, pitying their weaknesses, and would himself point out by his own righteous example what course the sinner should pursue.

Sed et vigiliarum atque orationis adeo studiosus existebat, ut aliquoties tres sive quatuor noctes continuas pervigil transegisse credatur, cum per tantum temporis neque ad lectum proprium veniret, neque extra dormitorium fratrum locum aliquem in quo pausare posset haberet. Sive enim locis secretioribus solus orationi vacabat, sive inter psallendum operabatur aliquid manibus, torporemque dormitandi laborando propellebat, seu certe circuibat insulam, quomodo se singula quaeque haberent pius explorator inquirens, pariter et longitudinem ^[756A] sibi psalmodiae ac vigiliarum incedendo allevians. Denique arguere solebat pusillanimitatem fratrum qui graviter ferrent, si qui se nocturnae vel meridianae quietis tempore, importuna forte inquietudine suscitarent: «Nemo, inquiens, mihi molestiam facit me excitando de somno, sed potius laetificat me qui exsuscitat; facit enim me discusso torpore somni utilitatis aliquid agere vel cogitare.» Tantum autem compunctioni erat deditus, tantum coelestibus ardebat desideriis, ut missarum solemnia celebrans, nequaquam sine profusione lacrymarum implere posset officium. Sed congruo satis ordine dum passionis dominicae mysteria celebraret, imitaretur ipse quod ageret, seipsum, videlicet, Deo in cordis contritione mactando, sed et adstantes populos ^[756B] sursum corda habere, et gratias agere Domino Deo nostro, magis ipse cor quam vocem exaltando, potius gemendo quam canendo admoneret. Erat zelo justitiae fervidus ad arguendum peccantes, erat spiritu mansuetudinis modestus ad ignoscendum poenitentibus, ita ut non nunquam confitentibus sibi peccata sua his qui deliquerant, prior ipse miserans infirmos, lacrymas funderet, et quid peccatori agendum esset ipse justus suo praemonstraret exemplo.

He used vestments of the ordinary description, neither noticeable for their too great neatness, nor yet too slovenly. Wherefore, even to this day, it is not customary in that monastery for any one to wear vestments of a rich or valuable colour, but they are content with that appearance which the natural wool of the sheep presents.

Vestimentis utebatur communibus, ita temperanter agens, ut horum neque munditiis neque sordibus esset notabilis. Unde usque hodie in eodem monasterio exemplo ejus observatur, ne quis varii aut pretiosi coloris habeat indumentum, sed ea maxime ^[756C] vestium specie sint contenti, quam naturalis ovium lana ministrat.

By these and such like spiritual exercises, this venerable man both excited the good to follow his example, and recalled the _vicked and perverse from their errors to regularity of life. 

His et hujusmodi spiritalibus exercitiis vir venerabilis, et bonorum quorumque ad se imitandum provocabat affectum, et improbos quoque ac rebelles vitae regularis a pertinacia sui revocabat erroris.

CHAPTER XVII

CAP. XVII. 

OF THE HABITATION WHICH HE MADE FOR HIMSELF IN THE ISLAND OF FARNE, WHEN HE HAD EXPELLED THE DEVILS

Qualem sibi in insula Farnae pulsis daemonibus habitationem fecerit.

WHEN he had remained some years in the monastery, he was rejoiced to be able at length, with the blessing of the abbot and brethren accompanying him, to retire to the secrecy of solitude which he had so long coveted. He rejoiced that from the long conversation with the world he was now thought worthy to be promoted to retirement and Divine contemplation: he rejoiced that he now could reach to the condition of those of whom it is sung by the Psalmist: “ The holy shall walk from virtue to virtue; the God of Gods shall be seen in Zion. “ At his first entrance upon the solitary life, he sought out the most retired spot in the outskirts of the monastery. But when he had for some time contended with the invisible adversary with prayer and fasting in this solitude, he then, aiming at higher things, sought out a more distant field for conflict, and more remote from the eyes of men. There is a certain island called Farne, in the middle of the sea, not made an island, like Lindisfarne, by the flow of the tide, which the Greeks call rheuma, and then restored to the mainland at its ebb, but lying off several miles to the East, and, consequently, surrounded on all sides by the deep and boundless ocean. No one, before God’s servant Cuthbert, had ever dared to inhabit this island alone, on account of the evil spirits which reside there: but when this servant of Christ came, armed with the helmet of salvation, the shield of faith, and the sword of the Spirit, which is the word of God, all the fiery darts of the wicked were extinguished, and that wicked enemy, with all his followers, were put to flight.

Ac postquam in eodem monasterio multa annorum curricula explevit, tandem diu concupita, quaesita, ac petita solitudinis secreta, comitante praefati abbatis sui simul et fratrum gratia, multum laetabundus adiit. Gaudebat namque quia de longa perfectione^[757A] conversationis activae ad otium divinae speculationis jam mereretur ascendere; laetabatur ad eorum se sortem pertingere, de quibus canitur in psalmo: Ambulabunt sancti de virtute in virtutem, videbitur Deus deorum in Sion. Et quidem in primis vitae solitariae rudimentis secessit ad locum quemdam qui in exterioribus ejus cellae partibus secretior apparet. At cum ibidem aliquandiu solitarius cum hoste invisibili orando ac jejunando certaret, tandem majora praesumens, longinquiorem ac remotiorem ab hominibus locum certaminis petiit. Farne dicitur insula medio in mari posita, quae non sicut Lindisfarnensium incolarum regio, bis quotidie accedente aestu Oceani, quem rheuma vocant Graeci, fit insula, bis renudatis abeunte rheumate littoribus contigua^[757B] terrae redditur, sed aliquot millibus passuum ab hac semiinsula ad Eurum secreta, et hinc altissimo, et inde infinito clauditur Oceano. Nullus hanc facile ante famulum Domini Cudberctum solus valebat inhabitare colonus, proper videlicet demorantium ibi phantasias daemonum; verum intrante eam milite Christi armato galea salutis, scuto fidei, et gladio spiritus, quod est verbum Dei, et omnia tela nequissimi ignea exstincta, et ipse nequissimus cum omni satellitum suorum turba porro fugatus est hostis.

Christ’s soldier, therefore, having thus, by the expulsion of the tyrants, become the lawful monarch of the land, built a city fit for his empire, and houses therein suitable to his city. The building is almost of a round form, from wall to wall about four or five poles in extent: the wall on the outside is higher than a man, but within, by excavating the rock, he made it much deeper, to prevent the eyes and the thoughts from wandering, that the mind might be wholly bent on heavenly things, and the pious inhabitant might behold nothing from his residence but the heavens above him. The wall was constructed, not of hewn stones or of brick and mortar, but of rough stones and turf, which had been taken out from the ground within. Some of them were so large that four men could hardly have lifted them, but Cuthbert himself, with angels helping him, had raised them up and placed them on the wall. There were two chambers in the house, one an oratory, the other for domestic purposes. He finished the walls of them by digging round and cutting away the natural soil within and without, and formed the roof out of rough poles and straw. Moreover, at the landing-place of the island he built a large house, in which the brethren who visited him might be received and rest themselves, and not far from it there was a fountain of water or their use. 

Qui videlicet miles Christi, ut devicta tyrannorum acie monarchus terrae quam adierat factus est, condidit civitatem suo aptam imperio, et domos in hac aeque civitati congruas erexit. Est autem aedificium ^[757C] situ pene rotundum, a muro usque ad murum mensura quatuor ferme sive quinque perticarum distentum; murus ipse deforis altior longitudine stantis hominis: nam intrinsecus vivam caedendo rupem multo illum fecit altiorem, quatenus ad cohibendam oculorum simul et cogitatuum lasciviam, ad erigendam in superna desideria totam mentis intentionem, pius incola nil de sua mansione praeter coelum posset intueri. Quem videlicet murum, non secto lapide, vel latere et caemento, sed impolitis prorsus lapidibus et cespite, quem de medio loci fodiendo tulerat, composuit. E quibus quidam tantae erant granditatis ut vix a quatuor viris viderentur potuisse levari, quos tamen ipse angelico adjutus auxilio illuc attulisse aliunde, et muro imposuisse repertus est. ^[757D] Duas in mansione habebat domos, oratorium scilicet et aliud ad communes usus aptum habitaculum. Quorum parietes quidem de naturali terra multum intus forisque circumfodiendo, sive caedendo confecit, culmina vero de lignis informibus et feno superposuit. Porro ad portum insulae major erat domus, in qua visitantes eum fratres suscipi et quiescere ^[758A] possent, nec longe ab ea fons eorumdem usibus accommodus.

CHAPTER XVIII

CAP. XVIII.

HOW BY HIS PRAYERS HE DREW WATER FROM THE DRY GROUND, AND HOW HE GOT ON DURING HIS RETIREMENT

Quomodo precibus aquam de arida produxerit, vel qualiter ipse in anachoresi profecerit.

BUT his own dwelling was destitute of water, being built on hard and stony ground. The man of God, therefore, sent for the brethren, for he had not yet withdrawn himself entirely from the sight of visitors, and said to them, “ You see that my dwelling is destitute of water; but I pray you, let us beseech Him who turned the solid rock into a pool of water and stones into fountains, that giving glory, not to us, but to his own name, He may vouchsafe to open to us a spring of water, even from this stony rock. Let us dig in the middle of my hut, and, I believe, out of his good pleasure, He will give us drink.” They therefore made a pit, and the next morning found it full of water, springing up from within. Wherefore there can be no doubt that it was elicited by the prayers of this man of God from the ground which was before dry and stony. Now this water, by a most remarkable quality, never overflowed its first limits so as to flood the pavement, nor yet ever failed, however much of it might be taken out; so that it never surpassed or fell short of the daily necessities of him who used it for his sustenance.

At vero ipsa ejus mansio aquae erat indiga, ut pote in durissima et prope saxea rupe condita. Accitis ergo vir Domini fratribus, necdum enim se ab advenientium secluserat aspectibus: «Cernitis, inquit, quia fontis inops sit mansio quam adii: sed rogemus, obsecro, illum qui convertit solidam petram in stagnum aquae, et rupes in fontes aquarum, ut non nobis, sed nomini suo dans gloriam, de hac quoque rupe saxosa nobis venam fontis aperire dignetur. Fodiamus in medio tuguriunculi mei; credo, ^[758B] torrente voluptatis suae potabit nos.» Fecerunt ergo foveam, quam in crastinum emanante ab internis unda repletam invenerunt. Unde dubium non erat, hanc orationibus viri Dei de aridissima ac durissima prius terra elicitam fuisse aquam. Quae videlicet aqua mirum in modum primis contenta ripis, nec foras ebulliendo pavimentum invadere, nec hauriendo novit deficere, ita moderante gratia largitoris, ut nec necessitati accipientis superflueret, nec sustentandae necessitati copia deesset.

Now when Cuthbert had, with the assistance of the brethren, made for himself this dwelling with its chambers, he began to live in a more secluded manner. At first, indeed, when the brethren came to visit him, he would leave his cell and minister to them. He used to wash their feet devoutly with warm water, and was sometimes compelled by them to take off his shoes, that they might wash his feet also. For he had so far withdrawn his mind from attending to the care of his person, and fixed it upon the concerns of his soul, that he would often spend whole months without taking off his leathern gaiters. Sometimes, too, he would keep his shoes on from one Easter to another, only taking them off on account of the washing of feet, which then takes place at the Lord ‘s Supper. Wherefore, in consequence of his frequent prayers and genuflexions, which he made with his shoes on, he was discovered to have contracted a callosity on the junction of his feet and legs. At length, as his zeal after perfection grew, he shut himself up in his cell away from the sight of men, and spent his time alone in fasting, watching, and prayer, rarely having communication with any one without, and that through the window, which at first was left open, that he might see and be seen; but, after a time, he shut that also, and opened it only to give his blessing, or for any other purpose of absolute necessity.

Facta ergo juvantibus se fratribus mansione ac domibus praefatis, incipit habitare solus vir Domini Cudberctus. Et primo quidem venientibus ad se fratribus de sua cellula egredi eisque ministrare solebat. Quorum dum pedes aqua calida devotus lavaret,^[758C] coactus est aliquoties ab eis etiam se discalceare, suosque pedes illis ad abluendum praebere. Namque in tantum a cultu sui corporis animum sustulerat, atque ad animae solius cultum contulerat, ut semel calceatus tribracis quas pellicias habere solebat, sic menses perduraret integros. Aliquando etiam calceatus in Pascha, non nisi post annum redeunte Paschae tempore, propter lavationem pedum quae in coena Domini fieri solet, se discalceare dicatur. Unde ob crebras preces incurvationesque genuum quas calceatus exercebat, callum oblongum nec exilem in confinio pedum et tibiarum habuisse deprehensus est. Deinde increscente studio perfectionis includitur in suo monasterio, atque ab hominum remotus aspectibus, solitariam in jejuniis, orationibus ^[758D] et vigiliis discit agere vitam, raro cum advenientibus de intus habens colloquium, et hoc per fenestram: qua primitus aperta et videri a fratribus, et fratres quos alloquebatur ipse videre gaudebat: exin procedente tempore et ipsam occlusit, nec nisi vel dandae benedictionis, vel alterius cujuslibet certae necessitatis gratia poscente reserabat.

CHAPTER XIX

CAP. XIX. 

HOW HE SOWED A FIELD WITH BARLEY, AND KEPT OFF THE BIRDS FROM THE CROP BY HIS MERE WORD

Qualiter a messe quam sua manu severat verbo volucres abegerit.^[759A]

AT first, indeed, he received from his visitors a small portion of bread, and drank water from the fountain; but afterwards he thought it more fitting to live by the labour of his own hands, like the old fathers. He therefore asked them to bring him some instruments of husbandry, and some wheat to sow; but when he had sown the grain in the spring, it did not come up. At the next visit of the monks, he said to them, “Perhaps the nature of the soil or the will of God, does not allow wheat to grow in this place: bring me, I beg of you, some barley: possibly that may answer. If, however, on trial it does not, I had better return to the monastery than be supported here by the labour of others.” The barley was accordingly brought, and sown, although the season was extraordinarily late; and the barley came up most unexpectedly and most abundantly. It no sooner began to ripen, than the birds came and wasted it most grievously. Christ’s holy servant, as he himself afterwards told it, (for he used, in a cheerful and affable manner, to confirm the faith of his hearers by telling them the mercies which his own faith had obtained from the Lord,) drew near to the birds, and said to them, “ \0lhy do you touch that which you have not sown ? Have you more share than I in this ? If you have received license from God, do what He allows you; but if not, get you gone, and do no further injury to that which belongs to another.” He had no sooner spoken, than all the flock of birds departed, and never more returned to feed upon that field. Thus in two miracles did this reverend servant of Christ imitate the example of two of the fathers: for, in drawing water from the rock, he followed the holy St. Benedict, who did almost the same thing, and in the same way, though more abundantly, because there were more who were in want of water. And in driving away the birds, he imitated the reverend and holy father St. Antony, who by his word alone drove away the wild asses from the garden which he had planted.

Et primum quidem permodicum ab eis panem quo vesceretur accipiebat, ac suo bibebat e fonte: postmodum vero proprio manuum labore juxta exempla patrum vivere magis aptum ducebat. Rogavit ergo afferri sibi instrumenta quibus terram exerceret, et triticum quod sereret. Sed seminata verno tempore terra nullos usque ad medium aestatis reddidit fructus. Unde visitantibus se juxta morem fratribus, aiebat vir Dei: «Forsitan aut telluris hujusce natura, aut voluntas Dei non est, ut hoc in loco mihi triticum nascatur: afferte rogo hordeum, si forte vel illud fructum facere possit. Quod si nec illi Deus incrementum dare voluerit, satius est me ad coenobium ^[759B] reverti quam alieno hic labore sustentari.» Allatumque hordeum dum ultra omne tempus serendi, ultra omnem spem fructificandi terrae commendaret, mox abundanter exortum fecit fructum copiosum. Qui dum maturescere coepisset, venere volucres et huic depascendo certatim insistebant. Ad quos piissimus Christi servus appropians, sicut post ipse referebat, solebat enim saepe, quia laeti vultus et affabilis erat, ad confirmandam fidem audientium aliqua etiam de eis quae ipse credendo obtinuerit in medium proferre: «Quid tangitis, inquit, sata quae non seruistis? An forte vos plus me his opus habetis? Si tamen a Deo licentiam accepistis, facite quod ipse permisit: sin autem, recedite, neque ulterius aliena laedatis.» Dixerat, et ad primam jubentis vocem, ^[759C] universa volucrum multitudo recessit, seque per omnia deinceps ab ejusdem messis invasione continuit. Et hic quoque venerabilis Christi famulus in duobus miraculis duorum patrum est facta secutus: in aqua videlicet elicita de rupe factum beati Patris Benedicti, qui idem pene et eodem modo legitur fecisse miraculum; sed idcirco uberius, quia plures erant qui aquae inopia laborarent. Porro in arcessitis a messe volatilibus reverentissimi et sanctissimi patris Antonii sequebatur exemplum, qui a laesione hortuli quem ipse plantaverat, uno onagros sermone compescuit.

CHAPTER XX

CAP. XX.

HOW THE CROWS APOLOGIZED TO THE MAN OF GOD POR THE INJURY WHICH THEY DID HIM, AND MADE HIM A PRESENT IN COMPENSATION

Quomodo corvi injuriam quam viro Dei intulerant, precibus et munere purgarint.

I AM here tempted to relate another miracle which he wrought in imitation of the aforesaid father St. Benedict, in which the obedience and humility of birds are a warning to the perversity and pride of mankind. There were some crows which had long been accustomed to build in the island. One day the man of God saw them, whilst making their nests, pull out the thatch of the hut which he had made to entertain the brethren in, and carry it away to build with. He immediately stretched out his hand, and warned them to do no harm to the brethren. As they neglected his command, he said to them, “ In the name of Jesus Christ, depart as speedily as possible, and do not presume to remain any longer in the place, to which you are doing harm.” He had scarcely uttered these words, when they flew away in sorrow. At the end of three days one of the two returned, and finding the man of God digging in the field, spread out its wings in a pitiable manner, and bending its head down before his feet, in a tone of humility asked pardon by the most expressive signs it could, and obtained from the reverend father permission to return. It then departed and fetched its companion; and when they had both arrived, they brought in their beaks a large piece of hog’s lard, which the man of God used to show to the brethren who visited him, and kept to grease their shoes with; testifying to them how earnestly they should strive after humility, when a dumb bird that had acted so insolently, hastened by prayers, lamentation, and presents, to obliterate the injury which it had done to man. Lastly, as a pattern of reformation to the human race, these birds remained for many years and built their nests in the island, and did not dare to give annoyance to any one. But let no one think it absurd to learn virtue from birds; for Solomon says, “Go to the ant, thou sluggard, consider her ways, and be wise.”

Libet etiam quoddam beati Cudbercti in exemplum ^[759D] praefati Patris Benedicti factum narrare miraculum, in quo avium obedientia et humilitate, palam contumacia et superbia condemnatur humana. Erant siquidem corvi multo ex tempore ejusdem insulae sedibus assueti: quos cum die quadam vir Dei nidificantes, hospitiolum fratrum, de quo praefatus sum, rostro lacerare, ablatosque culmos quibus tectum ^[760A] fuerat ad fabricam nidi ore ferre conspiceret, coercuit eos levi protensione dexterae, atque a laesura fratrum jam cessare praecepit. Spernentibusque imperium, «In nomine, inquit, Jesu Christi abite quantocius, neque in loco quem laeditis ultra manere praesumatis.» Vix verba compleverat, et confestim tristes abiere. Peracto autem triduo unus e duobus rediit, et fodientem reperiens famulum Christi, sparsis lamentabiliter pennis, et submisso ad pedes ejus capite, atque humiliata voce, quibus valebat indiciis veniam precabatur admissi. Quod intelligens venerabilis Pater dedit facultatem remeandi. At ille impetrata redeundi licentia, mox sodalem adducturus abiit. Nec mora, redeunt ambo, et secum digna munera ferunt, dimidiam videlicet axungiam porcinam;^[760B] quam vir Domini adventantibus postea fratribus saepius ostendere, atque ad ungendas caligas praebere solebat; contestans eis quanta hominibus obedientiae, quanta sit cura humilitatis habenda, cum avis superbissima injuriam quam homini intulerat, precibus, lamentis et muneribus festinaret abluere. Denique ad dandum hominibus exemplum correctionis, multos deinceps annos in ipsa insula manebant et nidificabant, neque aliquid molestiae cuiquam irrogare audebant. Nulli autem videatur absurdum a volatilibus formam discere virtutis, cum Salomon dicat: Vade ad formicam, O piger, et considera vias ejus, et disce sapientiam.

CHAPTER XXI

CAP. XXI.

HOW EVEN THE SEA WAS SUBSERVIENT TO HIS WANTS

Qualiter ejus necessitatibus etiam mare servierit.^[760C] 

BUT not only did the animals of the air and sea, for the sea itself, as the air and fire, on former occasions which we have mentioned, exemplified their obedience to the venerable man. For it is no wonder that every creature should obey his wishes, who so faithfully, and with his whole heart, obeyed the great Author of all creatures. But we for the most part have lost our dominion over the creation that has been subjected to us, because we neglect to obey the Lord and Creator of all things. The sea itself I say, displayed the most ready obedience to Christ’› servant, when he had need of it. For he intended to build a little room in his monastery, adapted to his daily necessities: and on the side towards the sea, where the waves had scooped a hollow, it was necessary to put some support across the opening, which was twelve feet wide. He therefore asked the brethren, who came to visit him, when they returned the next time, to bring him a beam twelve feet long, to support his intended building. They readily promised to bring it, and having received his blessing, departed; but by the time they reached home they had entirely forgotten the matter, and on their next visit neglected to carry the timber which they had promised. He received them mildly, and giving them welcome in God’s name, asked them for the wood which he had requested them to bring. Then they, remembering what they had promised, apologized for their forgetfulness. Cuthbert, in the most gentle manner, pacified them, and requested them to sleep there, and remain till the morning; “for,” said he, “ I do not think that God will forget my service or my necessities.” They accepted his invitation; and when they rose in the morning, they saw that the tide had, during the night, brought on shore a beam of the required size, and placed it exactly in the situation where the proposed chamber was to be built. When they saw this, they marvelled at the holiness of the venerable man, for that even the elements obeyed him, and took much shame to themselves for their forgetfulness and sloth, who were taught even by the senseless elements what obedience Ought to be shown to God’s holy saints.

Non solum autem aeris, sed et maris animalia, imo et ipsum mare, sicut et aer et ignis, juxta quod in superioribus exposuimus, viro venerabili praebuere obsequium. Qui enim auctori omnium creaturarum fideliter et integro corde famulatur, non est mirandum si ejus imperiis ac votis omnis creatura deserviat. At nos plerumque idcirco subjectae nobis creaturae dominium perdimus, quia Domino et Creatori omnium ipsi servire negligimus. Et ipsum, inquam, mare promptum famulo Christi ubi opus habuit impendebat officium. Disponebat namque parvulam sibi in suo monasterio, sed et quotidianis necessitatibus aptam condere casulam, cui a parte maris, qua alluvione frequentium gurgitum excavata rupes altissimum nec brevem fecerat hiatum, basis ^[760D] supponenda erat, et haec juxta latitudinem hiatus duodecim pedum longa. Rogavit ergo fratres qui se visitaturi advenerant, ut cum redire vellent, lignum sibi longitudinis duodecim pedum ad faciendam domunculae basim deferrent; qui promiserunt se libentissime facturos quod petiit. Sed ubi accepta ab eo benedictione domum reversi sunt, fugit mentem petitio ^[761A] Patris. Reversique die debito ad eum, non attulere quod rogabantur. Quibus ille benignissime receptis et oratione solita Deo commendatis: «Ubi est, inquit, lignum quod vos afferre rogabam?» Tum illi reminiscentes petitionem ejus, suamque confitentes oblivionem, veniam de admisso precabantur. At vir mitissimus blando illos sermone consolatus usque ad mane in insula manere et requiescere praecepit, dicens; «Credo quia Deus non obliviscatur meae voluntatis et necessitatis.» Fecerunt ut dixerat; et exsurgentes mane viderunt, quia nocturnus Oceani aestus, lignum memoratae longitudinis attulit, et in ipso insuper loco deposuit, ubi in aedificium desuper erat imponendum. Videntes autem mox et viri venerabilis sanctitatem mirabantur, cui etiam elementa ^[761B] servirent: et suae mentis tarditatem debito cum pudore culpabant, quos etiam insensibile elementum quam sit sanctis obtemperandum doceret.

CHAPTER XXII

CAP. XXII. 

HOW HE GAVE SALUTARY ADMONITIONS TO MANY WHO CAME TO HIM, AND EXPOSED THE IMPOTENT SNARES OF THE OLD ENEMY

Quomodo multis ad se venientibus monita dans salutis, fragiles exposuerit antiqui hostis insidias.

BUT many came to the man of God, not only from the furthest parts of Lindisfarne, but even from the more remote parts of Britain, led thither by the fame of his virtues, to confess the errors which they had committed, or the temptations of the devil which they suffered, or the adversities common to mortals, with which they were afflicted, and all hoping to receive consolation from a man so eminent for holiness. Nor did their hope deceive them For no one went away from him without consolation, no one returned afflicted with the same grief which had brought him thither. For he knew how to comfort the sorrowful with pious exhortation; he could recall the joys of celestial life to the memory of those who were straitened in circumstances, and show the uncertainty of prosperity and adversity in this life: he had learnt to make known to those who were tempted the numerous wiles of their ancient enemy, by which that mind would be easily captivated which was deprived of brotherly or Divine love; whereas, the mind which, strengthened by the true faith, should continue its course, would, by the help of God, break the snares of the adversary like the threads of a spider’s web. “How often,” said he, “have they sent me headlong from the high rock ! How many times have they thrown stones at me as if to kill me ! Yea, they sought to discourage me by various trials of apparitions, and to exterminate me from this scene of trial, but were never able to affect my body with injury, or my mind with fear.”

Veniebant autem multi ad virum Dei, non solum de proximis Lindisfarnensium finibus, sed etiam de remotioribus Britanniae partibus, fama nimirum virtutum ejus acciti: qui vel sua quae commisissent errata, vel daemonum quae paterentur tentamenta profitentes, vel certe communia mortalium quibus affligerentur adversa patefacientes, a tanto sanctitatis viro se consolandos sperabant. Nec eos fefellit spes. Namque nullus ab eo sine gaudio consolationis abibat, ^[761C] nullum dolor animi quem illo attulerat redeuntem comitatus est. Noverat quippe moestos pia exhortatione refovere, sciebat angustiatis gaudia vitae coelestis ad memoriam revocare, fragilia saeculi hujus et prospera simul et adversa monstrare: didicerat tentatis multifarias antiqui hostis pandere versutias, quibus facile caperetur animus, qui vel fraterno vel divino amore nudatus existeret; at qui integra fide roboratus incederet, insidias adversarii Domino auxiliante quasi casses transiret araneae. «Quoties, inquit, meipsum de alta rupe per praeceps misere? quoties quasi ad interficiendum me lapides jactabant? Sed et aliis aliisque fantasiarum tentamentis me appetentes deterrere, ac de loco hujus certaminis conabantur eliminare, nec tamen ullatenus vel corpus ^[761D] meum laesura aliqua, vel mentem timore contaminare valebant.»

He was accustomed to relate these things more frequently to the brotherhood, lest they should wonder at his conversation as being peculiarly exalted, because, despising secular cares, he preferred to live apart. “ But,” said he, “the life of monks may well be wondered at, who are subjected in all things to the orders of the abbot, the times of watching, praying, fasting, and working, being all regulated according to his will; many of whom have I known far exceed my littleness, both in purity of mind and advancement in prophetic grace. Among whom must I mention, with all honour, the venerable Boisil, servant of Christ, who, when an old man, formerly supported me in my youth at Melrose Abbey, and while instructing me, he foretold, with prophetic truth, all things which would happen to me; and of all things which he foretold to me, one alone remains which I hope may never be accomplished.” Cuthbert told us this was a prophecy of Boisil, that this, our holy servant of Christ, should attain to the office of a bishop; though he, in his eagerness after the heavenly life, felt horrified at the announcement. 

Hoc quoque fratribus solebat crebrius intimare, ne conversationem ejus quasi singulariter excelsam mirarentur, quia contemptis saecularibus curis secretus vivere mallet. «Sed jure, inquit, est coenobitarum vita miranda, qui abbatis per omnia subjiciuntur^[762A] imperiis, ad ejus arbitrium cuncta vigilandi, orandi, jejunandi, atque operandi tempora moderantur: quorum plurimos novi meam parvitatem longe et munditia mentis et culmine gratiae prophetalis anteire. E quibus est venerabilis et cum omni honorificentia nominandus servus Christi Boisilus, qui me in Mailrosensi monasterio quondam senex adolescentem nutriebat, et inter erudiendum cuncta quae mihi erant ventura prophetica veritate praedixit: et unum tantummodo restat ex omnibus ab eo mihi praedictis, quod utinam nunquam impleatur.» Hoc autem dicebat, quia praefatus Christi famulus episcopatus eum gradu significabat esse functurum, cujus perceptionem ipse non parum desiderio vitae secretioris horrebat.

CHAPTER XXIII

CAP. XXIII.

HOW ELFLED THE ABBESS AND ONE OF HER NUNS WERE CURED

Quomodo Aelfled abbatissa et puella ejus per zonam ipsius sint ab infirmitate sanatae.^[762B]

BUT though our man of God was thus secluded from mankind, yet he did not cease from working miracles and curing those who were sick. For a venerable handmaid of Christ, Elfled by name, who, amid the joys of virginity, devoted her motherly care and piety to several companies of Christ’s handmaids, and added to the lustre of her princely birth the brighter excellence of exalted virtue, was inspired with much love towards the holy man of God. About this time, as she afterwards told the reverend Herefrid, presbyter of the church of Lindisfarne, who related it to me, she was afflicted with a severe illness and suffered long, insomuch that she seemed almost at the gates of death. The physicians could do her no good, when, on a sudden, the Divine grace worked within her, and she by degrees was saved from death, though not fully cured. The pain in her inside left her, the strength of her limbs returned, but the power of standing and walking was still denied her; for she could not support herself on her feet, nor move from place to place, save on all fours. Her sorrow was, therefore, great; and she never expected to recover from her weakness, for she had long abandoned all hope from the physicians. One day, as she was indulging her bitter thoughts, she turned her mind to the holy and tranquil life of the reverend father Cuthbert; and expressed a wish that she had in her possession some article that had belonged to him; “for I know, and am confident,” said she, “that I should soon be well.” Not long after this, there came a person who brought with him a linen girdle from Saint Cuthbert: she was overjoyed at the gift, and perceiving that Heaven had revealed to the saint her wish, she put it on, and the next morning found herself able to stand upon her feet. On the third day she was restored to perfect health.

Neque vero sanitatum miracula per hominem Dei, tametsi longe ab hominibus positum, fieri cessabant. Siquidem venerabilis ancilla Christi Aelfled, quae inter gaudia virginitatis non paucis famularum Christi agminibus maternae pietatis curam adhibebat, ac regalis stemmata nobilitatis potiori nobilitate summae virtutis accumulabat, multo virum Dei semper excolebat amore. Haec eo tempore, sicut ipsa postea reverentissimo Lindisfarnensis Ecclesiae presbytero Herefrido, et ille mihi referebat, gravi percussa languore ac diu vexata, pene visa est pervenisse ad mortem. Cui cum nil curationis valuissent adhibere medici, subito divina intrinsecus gratia curante paulatim^[762C] morti subtracta est, nec tamen plene sanata. Nam dolor quidem interaneorum abscessit, membrorum vigor rediit, sed facultas standi vel ambulandi prorsus abfuit, quia nec ad standum erigi, nec nisi quadrupes valebat ingredi. Coepit ergo tristis aeternam timere debilitatem, nam et de medicorum auxilio jam pridem fuerat facta desperatio. Cui cum die quadam inter angustias tristium cogitationum veniret in mentem beata et quieta conversatio reverentissimi Patris Cudbercti: «Utinam, inquit, haberem aliquid de rebus Cudbercti mei, scio certe et confido in Domino quia cito sanarer.» At non multo post advenit qui ei zonam lineam ab eo missam deferret. Quae multum gavisa de munere, et desiderium ^[762D] suum viro sancto jam coelitus patefactum intelligens, succinxit se illa: et mane mox erecta ad standum, tertia vero die plene est reddita sanitati.

A few days after, one of the virgins of the same monastery was taken ill with a violent pain in the head; and whilst the complaint became so much worse that she thought she should die, the venerable abbess went in to see her. Seeing her sorely afflicted, she brought the girdle of the man of God to her, and bound it round her head. The same day the pain in the head left her, and she laid up the girdle in her chest. The abbess wanted it again a few days after, but it could not be found either in the chest or anywhere else. It was at once perceived that Divine Providence had so ordered it, that the sanctity of the man of God might be established by these two miracles, and all occasion of doubting thereof be removed from the incredulous. For if the girdle had remained, all those who were sick would have gone to it, and whilst some of them would be unworthy of being cured, its efficacy to cure might have been denied, whereas their own unworthiness would have been to blame. Whereof, as I said before, Heaven so dealt forth its benevolence from on high, that when the faith of believers had been strengthened, all matter for detraction was forthwith removed from the malice of the unrighteous.

Post dies autem paucos coepit aegrotare quaedam de virginibus monasterii ipsius dolore capitis intolerabili. Quae cum ingravescente morbo per dies videretur esse moritura, intravit ad visitandam eam venerabilis ejus ^[763A] abbatissa. Cumque eam graviter afflictam conspiceret, tulit memoratam viri Dei zonam, et hac illi caput circumligare curavit: quae eodem mox die abeunte dolore sanata est, tollensque zonam sua condidit in capsa. Quam cum post dies aliquot abbatissa requireret, neque in capsa eadem, neque uspiam prorsus potuit inveniri. Quod divina dispensatione factum intelligitur, videlicet ut per duo sanitatis miracula Deo dilecti Patris sanctitas appareret credentibus, et deinceps dubitandi de sanctitate illius occasio tolleretur incredulis. Si enim eadem zona semper adesset, semper ad hanc concurrere voluissent aegroti: et dum aliquis ex his forte non meruisset a sua infirmitate curari, derogaret impotentiae non salvantis, cum ipse potius esset salutis indignus. Unde provida, ^[763B] ut dictum est, dispensatione supernae pietatis, postquam fides credentium confirmata est, mox invidiae perfidorum materia detrahendi est prorsus ablata.

CHAPTER XXIV

CAP. XXIV.

OF HIS PROPHECY IN ANSWER TO THE SAME ELFLED, CONCERNING THE LIFE OF KING EGFRID AND HIS OWN BISHOPRIC

Quid sciscitanti eidem Aelfledae, de vita Ecgfridi regis, et episcopatu suo praedixerit.

AT another time, the same Elfled, who was a most holy virgin, and mother of the virgins of Christ, sent for the man of God, adjuring him in the name of our Lord that she might be all:)wed to see him and to speak about certain things of importance. He therefore entered with the brethren into a ship, and went over to an island which is situated in the mouth of the river Coquet, from which it received its name. The island was also remarkable for the number of its monks. The abbess, who had requested him to meet her in this island, when she had enjoyed his conversation for some time, and the man of God had answered many questions that she put to him; on a sudden, in the midst of his conversation, she fell at his feet and adjured him, bv the terrible and sacred name of our heavenly King and his angels, that he would tell her how long her brother Egfrid would live and govern the English nation. “ For I know,” she said, “ that you abound in the Spirit of prophecy, and that, if you are willing, you are able to tell me even this. “ But he, shuddering at the adjuration, and yet not being willing openly to reveal the secret which she had asked him, replied, “ It is a wonderful thing that you, being a wise woman and skilled in sacred Scriptures, should call long the duration of human life: the Psalmist says, that ‘ our years shall perish like a spider’s web,’ and Solomon advises, that if a man shall live many years, and shall have been prosperous in all of these, he ought to remember the gloomy time of many days, which when it shall come, the past is convicted of folly; how much more then ought that man, to whose life one year only is wanting, to be considered as having lived a short time when death stands at his door ! “

Alio tempore misit eadem reverentissima virgo et mater virginum Christi Aelfleda, rogavitque virum Dei adjurans in nomine Domini, ut eum videre et de necessariis mereretur adloqui. Qui ascensa cum fratribus navi, venit ad insulam quae Coquedi fluminis ostio praejacens, ab eodem accepit cognomen, et ipsa monachorum coetibus insignis. Nam praefata abbatissa illo eum sibi occurrere rogabat; cujus potita colloquiis, cum multa ab eo quae sciscitabatur audiret, ecce repente in medio sermone advoluta ^[763C] pedibus ejus, adjuravit eum per nomen illud terribile ac venerabile superni Regis et angelorum ejus, ut diceret illi quam longo tempore victurus esset Ecgfridus frater illius, et Regnum gubernaturus Anglorum. «Scio enim, inquit, quia prophetiae spiritu quo abundas, etiam hoc dicere potes, si vis.» At ille expavens ad juramentum, nec tamen aperte volens quod petebatur revelare secretum: «Mirum, inquit, quare sapiens femina et in sanctis erudita Scripturis, longa vocare velis tempora vitae humanae, dicente Psalmista quia Anni nostri sicut aranea meditabuntur; et cum moneat Salomon: ^[764A] Si annis multis vixerit homo, et in his omnibus laetus fuerit, meminisse debet tenebrosi temporis et dierum multorum; qui cum venerint, vanitatis arguuntur praeterita; quanto magis is cui unius solum anni vita superest, brevi videtur tempore vixisse, ubi mors astiterit in januis?

On hearing these words she lamented the dreadful prophecy with many tears- but then having wiped her face. she with feminine boldness adjured him by the majesty of the Holy One, that he would tell her who would be the heir to the kingdom, seeing that Egfrid had neither sons nor brothers. After a short silence, he said, “ Do not say that he is without heirs, for he shall have a successor, whom you shall embrace like Egfrid himself with the affection of a sister.”-”But,” said she, “I beseech you to tell me where he may be found.” He answered, “You behold this great and spacious sea, how it aboundeth in islands. It is easy for God out of some of these to provide a person to reign over England. “ She therefore understood him to speak of Alfrid, who was said to be the son of her father, and was then, on account of his love of literature, exiled to the Scottish islands. But she was aware that Egfrid proposed to make him a bishop, and wishing to know if the effect would follow the intention, she began by inquiring in this manner: “Oh, with what various intentions are the hearts of men distracted ! Some rejoice in having obtained riches, others always eager after them are still in want: but thou rejectest the glory of the world, although it is offered thee; and although thou mightest obtain a bishopric, than which there is nothing more sublime on earth, yet thou preferrest the recesses of thy desert to this rank.”-” But,” said he, “ I know that I am not worthy of so high a rank; nevertheless, I cannot shun the judgment of the Supreme Ruler, who, if he decreed that I should subject myself to so great a burden, would, I believe, restore me after a moderate freedom, and perhaps after not more than two years would send me back to my former solitude and quiet. But I must first request you in the name of our Lord and Saviour that you do not relate to any one before my death the things which I have told you. “ When he had expounded to her the various things which she asked, and had instructed her concerning the things which she had need of, he returned to his solitary island and monastery, and continued his mode of life as he had commenced it.

Haec audiens illa fusis lacrymis praesagia dira deflebat, extersaque facie, rursus audacia feminea adjuravit per majestatem summae Divinitatis, ut diceret quem habiturus esset haeredem regni, cum Filiis careret et fratribus. Qui parum silens: «Ne, inquit, dicas quia caret; habebit enim successorem, quem germana ut ipsum Ecgfridum dilectione complectaris.» At illa: «Obsecro, inquit, dicas quibus in locis sit ille?» Qui ait: «Cernis hoc mare magnum et spatiosum, quot^[764B] abundet insulis? Facile est Deo de aliqua harum sibi providere quem regno praeficiat Anglorum.» Intellexit ergo quia de Aldfrido diceret, qui ferebatur filius fuisse patris illius, et tunc in insulis Scotorum ob studium litterarum exsulabat. Sciebat autem quia proponeret Ecgfridus eum constituere episcopum, volensque dignoscere si propositum sequeretur effectus, ita quaerendo exorsa est: «O quam varia intentione dividuntur corda mortalium! Quidam adeptis gaudent divitiis, alii amantes divitias semper egent; tu gloriam mundi, quamvis offeratur, respuis, etiamsi ad episcopatum pertingere possis, quo sublimius apud mortales aliquid non est, tui claustra deserti huic gradui praefers.» At ille: «Scio me, inquit, tanto gradu dignum non esse, nec tamen ^[764C] judicium superni Gubernatoris uspiam effugere queo; qui si tanto oneri me subjiciendum disposuit, credo quia post modicum liberum reddat, et fortasse non amplius quam duobus annis exactis solitam me meae solitudinis remittat ad quietem. Praecipio autem tibi in nomine Domini et Salvatoris nostri, ne cui ante meum obitum quae a me audisti referas.» Cumque illi multa et alia quae quaerebat exponeret, atque eam de quibus opus habebat instrueret, reversus ad insulam et monasterium suum, solitariam ut coeperat agebat sedulus vitam.

Not long after, in a full synod, Archbishop Theodore of blessed memory presiding in the presence of God’s chosen servant, the holy King Egfrid, he was unanimously elected to the bishopric of the see of Lindisfarne. But, although they sent many messengers and letters to him, he could not by any means be drawn from his habitation, until the king himself, above mentioned, sailed to the island, attended by the most holy Bishop Trumwine, and by as many other religious and influential men as he could: they all went down on their knees before him, and adjured him by the Lord, with tears and entreaties, until they drew him away from his retirement with tears in his eyes and took him to the synod. When arrived there, although much resisting, he was overcome by the unanimous wish of all, and compelled to submit to undertake the duties of the bishopric; yet the ordination did not take place immediately, but at the termination of the winter which was then beginning. And that his prophecies might be fulfilled in all things, Egfrid was killed the year afterwards in battle with the Picts, and was succeeded on the throne by his illegitimate brother Alfrid, who, a few years before, had devoted himself to literature in Scotland, suffering a voluntary exile, to gratify his love of science.

Nec multo post congregata synodo non parva, sub ^[765A] praesentia piissimi ac Deo dilecti regis Ecgfridi, cui beatae memoriae Theodorus archiepiscopus praesidebat, unanimo omnium consensu ad episcopatum Ecclesiae Lindisfarnensis electus est. Qui cum multis legatariis ac litteris ad se praemissis nequaquam suo loco posset erui, tandem rex ipse praefatus una cum sanctissimo antistite Trumvine, nec non et aliis quamplurimis religiosis ac potentibus viris ad insulam navigavit: genuflectunt omnes, adjurant per Dominum, lacrymas fundunt, obsecrant donec ipsum quoque lacrymis plenum dulcibus extrahunt latebris, atque ad synodum pertrahunt. Quo dum perveniret, quamvis multum renitens, unanima omnium voluntate superatur, atque ad suscipiendum episcopatus officium collum submittere compellitur. Nec tamen ^[765B] statim ordinatio, sed peracta hieme quae imminebat, expleta est. Atque ut verbis ejus propheticis per omnia satisfieret, Ecgfridus post annum Pictorum gladio trucidatur, et Aldfridus in regnum frater ejus nothus substituitur, qui non paucis antea temporibus in regionibus Scotorum lectioni operam dabat, ipse ob amorem sapientiae spontaneum passus exsilium.

CHAPTER XXV

CAP. XXV.

HOW, WHEN ELECTED TO THE BISHOPRIC, HE CURED A SERVANT OY ONE OF THE KING S ATTENDANTS BY MEANS OF HOLY WATER

Quod electus ad episcopatum servum comitis languentem aqua benedicta curaverit.

WHEN Cuthbert, the man of God, after having been elected to the bishopric, had returned to his island, and for some time had served God in secret with his accustomed devotion, the venerable Bishop Eata called him and requested him to come to an interview with him at Melrose. The conversation being finished, and Cuthbert having commenced his journey homewards, a certain attendant of King Egfrid met him, and besought him that he would turn aside and give a benediction at his house. When he had arrived there, and had received the grateful salutations of all, the man pointed out to him one of his servants who was infirm, saying, “ I thank God, most holy father, that you have thought worthy to enter our house to see us, and, indeed, we believe that your arrival will afford us the greatest profit both of mind and body. For there is one of our servants tormented with the worst infirmity, and is this day afflicted with such great pain that he appears more like a man dying than sick. For his extremities being dead, he seems only to breathe a little through his mouth and nostrils.” Cuthbert immediately blessed some water, and gave it to a servant whose name was Baldhelm, who is still alive and filling the office of presbyter in the bishopric of Lindisfarne, which he adorns by his good qualities. He also has the faculty of relating in the sweetest manner the virtues of the man of God to all who are desirous of knowing, and it was he that told me the miracle which I relate. The man of God, then, giving him the holy water, said, “ Go and give it to the sick man to drink.” In obedience to these words he brought the water to the sick man, and when he poured it into his mouth the third time, the sick man, contrary to his usual custom, fell asleep. It was now evening, and he passed the night in silence, and in the morning appeared quite well when his master visited him.

Cum ergo electus ad episcopatum vir Domini Cudberctus suam remeasset ad insulam, atque aliquantulum temporis secretus Domino solita devotione militaret, evocavit eum venerabilis episcopus ejus Eata, atque ad suum colloquium Mailros venire praecepit.^[765C] Quo expleto colloquio, dum domum redire coepisset, occurrit illi comes quidam Ecgfridi regis, rogavitque obnixe ut ad benedictionem dandam in villulam suam domumque diverteret. Quo cum pervenisset, et gratifico omnium susceptus esset officio, indicavit ei vir de infirmitate famuli sui: «Deo, inquiens, gratias ago, sanctissime Pater, quod nos videre nostramque domum intrare dignatus es, et vere credimus quia maximum nobis lucrum et mentis et corporis tuus praestet adventus. Est autem nobis famulus pessima diutius infirmitate cruciatus, et in tantum doloris hodie perductus, ut morienti similior quam languenti pareat. Extrema namque^[765D] corporis parte praemortua, permodicum ore et naribus ^[766A] flatum trahere videtur.» Qui confestim benedixit aquam, et dedit ministro comitis nomine Baldhelmo, qui nunc usque superest, et in Ecclesia Lindisfarnensi presbyterii gradum officio tenens moribus implet, virtutesque viri Dei cunctis scire volentibus referre melle dulcius habet, qui et mihi hoc ipsum quod refero miraculum narravit. Huic ergo dans aquam benedictam vir Dei: «Vade, inquit, et gustandam praebe languenti.» Qui dictis parens attulit aquam aegrotanti: quam dum tertio ori ejus infunderet, continuo contra morem se quietum dimisit in soporem. Erat enim jam vespertina hora. Qui etiam silentio transegit noctem, et visitanti se Domino suo salvus mane apparuit.

CHAPTER XXVI

CAP. XXVI. 

OF HIS MANNER OF LIFE IN HIS BISHOPRIC

Qualiter in episcopatu vixerit.^[766B] 

THE venerable man of God, Cuthbert, adorned the office of bishop, which he had undertaken, by the exercise of many virtues, according to the precepts and examples of the Apostles. For he protected the people committed to his care with frequent prayers, and invited them to heavenly things by most wholesome admonitions, and followed that system which most facilitates teaching, by first doing himself what he taught to others. He saved the needy man from the hand of the stronger, and the poor and destitute from those who would oppress them. He comforted the weak and sorrowful; but he took care to recall those who were sinfully rejoicing to that sorrow which is according to godliness. Desiring still to exercise his usual frugality, he did not cease to observe the severity of a monastic life, amid the turmoil by which he was surrounded. He gave food to the hungry, raiment to the shivering, and his course was marked by all the other particulars which adorn the life of a pontiff. The miracles with which he shone forth to the world bore witness to the virtues of his own mind, some of which we have taken care briefly to hand down to memory.

Susceptum autem episcopatus ordinem venerabilis vir Domini Cudberctus juxta praecepta et exempla apostolica virtutum ornabat operibus. Commissam namque sibi plebem et orationibus protegebat assiduis, et admonitionibus saluberrimis ad coelestia vocabat, et quod maxime doctores juvat, ea quae agenda docebat, ipse prius agendo praemonstrabat. Eripiebat inopem de manu fortioris ejus, egenum et pauperem a rapientibus eum. Tristes ac pusillanimes consolari, male autem gaudentes ad tristitiam quae secundum Deum est revocare curabat. Solitam sibi parcimoniam sedulus exercere, et inter frequentiam turbarum monachicae vitae rigorem sollicitus observare gaudebat. Esurientibus alimenta, indumenta praebebat algentibus, caeterisque vitae pontificalis insignibus^[766C] rite decoratus incedebat. Cujus internis, id est, animae virtutibus, ea quoque quibus foras effulgebat miraculorum signa testimonium dabant. Ex quibus aliqua breviter memoriae commendare curavimus.

CHAPTER XXVII

CAP. XXVII.

HOW, THOUGH AT A DISTANCE, HE SAW IN SPIRIT THE DEATH OF KING EGFRID, AND THE END OF HIS WARFARE, WHICH HE HAD FORETOLD

Quomodo interitum Ecgfridi regis, et militiae ipsius quem praedixerat futurum in spiritu viderit absens.

Now, when King Egfrid had rashly led his army against the Picts, and devastated their territories with most atrocious cruelty, the man of God, Cuthbert, knowing that the time was now come, concerning which he had prophesied the year before to his sister, that the king would live only one year more, came to Lugubalia (which is corruptly called by the English Luel) to speak to the queen, who was there awaiting the result of the war in her sister’s monastery. But the next day, when the citizens were leading him to see the walls of the town, and the remarkable fountain, formerly built by the Romans, suddenly, as he was resting on his staff, he was disturbed in spirit, and, turning his countenance sorrowfully to the earth, he raised himself, and, lifting his eyes to heaven, groaned loudly, and said in a low voice, “ Now, then, the contest is decided ! “ Tbe presbyter, who was standing near, in incautious haste answered, and said, “ How do you know it ? “ But he, unwilling to declare more concerning those things which were revealed to him, said, “ Do you not see how wonderfully the air is changed and disturbed? Who is able to investigate the judgments of the Almighty? “ But he immediately entered in and spoke to the queen in private, for it was the Sabbath-day. “Take care,” said he, “that you get into your chariot very early on the second day of the week, for it is not lawful to ride in a chariot on the Lord ‘s day; and go quickly to the royal city, lest, perchance, the king may have been slain. But I have been asked to go to-morrow to a neighbouring monastery, to consecrate a church, and will follow you as soon as that duty is finished.”

Igitur dum Ecgfridus rex ausu temerario exercitum in Pictos duceret eorumque regna atroci saevitia devastaret; sciens vir Domini Cudberctus adesse tempus de quo anno praeterito interroganti ejus sorori praedixerat, non eum amplius quam uno solum ^[766D] anno esse victurum, venit ad Lugubaliam civitatem, ^[767A] quae a populis Anglorum corrupte Luel vocatur, ut alloqueretur reginam, quae ibidem in monasterio suae sororis eventum belli exspectare disposuit. Postera autem die deducentibus eum civibus, ut videret moenia civitatis, fontemque in ea miro quondam Romanorum opere exstructum, repente turbatus spiritu, ut stabat super baculum, moestam faciem deflexit ad terram, rursumque erigens se atque ad coelum oculos attollens, ingemuit graviter, et non grandi voce, ait: «Forte modo discrimen factum est certaminis.» At presbyter qui astabat intelligens de quo diceret, incauta velocitate ductus respondit, et dixit: «Unde scis?» Nolens autem ille amplius de his quae sibi erant revelata patefacere: «Nonne videtis, inquit, quam mire mutatus ac turbatus sit ^[767B] aer? Et quis mortalium sufficit investigare judicia Dei?» Attamen confestim intravit ad reginam, et secreto eam alloquens, erat autem dies sabbati: «Vide, inquit, mature illucescente secunda sabbati ascendas currum, quia die Dominico curru ire non licet, vadasque et regiam civitatem citissime introeas, ne forte occisus sit rex. Ego autem quia crastina die ad vicinum monasterium ob dedicandam ibi ecclesiam venire rogatus sum, expleta dedicatione te continuo subsequor.»

But when the Lord’s day was come, whilst he was preaching the word of God to the brethren of the same monastery, the sermon being finished, he began again to teach his listening congregation, as follows:-” I beseech you, my beloved, according to the admonitions of the Apostle, to watch, remain stedfast in the faith, act manfully, and be comforted, that no temptation may find you unprepared, but rather that you may be always mindful of the precept of the Lord Himself, ‘ Watch and pray, lest ye enter into temptation.’ “ But some thought he said this because a pestilence had not long before afflicted them and many others with a great mortality, and that he spoke of this scourge being about to return. But he, resuming his discourse, said, “When I formerly lived alone in my island, some of the brethren came to me on the day of the Holy Nativity, and asked me to go out of my cabin and solemnize with them this joyful and hallowed day. Yielding to their prayers, I went out, and we sat down to feast. But, in the middle of the banquet, I suddenly said to them, ‘ I beseech you, brethren, let us act cautiously and watchfully, lest, perchance, through carelessness and a sense of security, we be led into temptation.’ But they answered, ‘ We entreat you, let us spend a joyful day now, for it is the birthday of our Lord Jesus Christ ! ‘ To which I agreed. Some time after this, when we were indulging ourselves in eating, merriment, and conversation, I again began to admonish them that we should be solicitous in prayer and watchfulness, and ever prepared to meet all temptations. But they replied, ‘ You teach well; nevertheless, as the days of fasting, watching, and prayer are numerous, let us to-day rejoice in the Lord. For the angel manifested great joy to the shepherds when the Lord was born, and told them that it was a day to be celebrated by all people !’’ Well, ‘ said I, ‘ let us do so. ‘ But when I repeated the words of the same admonition the third time, they perceived that I would not have suggested this so earnestly for no purpose, and said to me in fear, ‘ Let us do as you teach, for it is incumbent on us to watch in spirit, armed against the snares and temptations of the devil. ‘ When I said these things, I did not know any more than they that any new temptation would happen to us; but I was only admonished, as it were instinctively, that the state of the heart is to be always fortified against the storms of temptations. But when they returned from me to their own home, that is, to the monastery of Lindisfarne, they found that one of their brethren was dead of a pestilence; and the same disease increased, and raged so furiously from day to day, for months, and almost for a whole year, that the greater part of that noble assembly of spiritual fathers and brethren were sent into the presence of the Lord. Now, therefore, my brethren, watch and pray, that if any tribulation assail you, it may find you prepared. ‘

Veniente autem die Dominico, praedicans verbum Dei fratribus ejusdem monasterii, finito sermone et faventibus cunctis qui aderant, rursus ita coepit: «Obsecro, dilectissimi, juxta Apostoli monita vigiletis, stetis in fide, viriliter agatis, et confortemini, ne ^[767C] forte superveniens aliqua tentatio vos imparatos inveniat: sed memores potius semper illius Dominici praecepti, vigilate et orate ne intretis in tentationem.» Putabant autem quia non multo ante pestilentiae clades et eos et multos circumquaque lata caede straverat, eum de hujusmodi plaga jam reditura fuisse locutum. At ille rursus assumpto sermone: «Quondam, inquit, cum adhuc in mea demorarer insula solitarius, venerunt ad me quidam de fratribus die sancto dominicae nativitatis, rogabantque ut de mea casula et mansione egrediens, solemnem cum eis et laetum diem tantae venerationis transigerem, quorum precibus devotis acquiescens egrediebar, et consedimus ad epulas. At in media forte refectione dixi ad eos: Obsecro, fratres, caute agamus nos et vigilanter, ne ^[767D] per incuriam forte et securitatem inducamur in tentationem. At illi responderunt, Obsecramus hodie laetum agamus diem, quia natale est Domini nostri Jesu Christi. Et ego: Sic, inquam, faciamus. Cumque ^[768A] post haec aliquandiu epulis, exsultationi, ac fabulis indulgeremus, rursus admonere coepi, ut solliciti existeremus in orationibus et vigiliis, atque ad omnes tentationum incursus parati. Et illi: Bene, inquiunt, et optime doces. Sed tamen quia abundant dies jejuniorum, orationis, et vigiliarum, hodie gaudeamus in Domino. Nam et angelus nascente Domino evangelizabat pastoribus gaudium magnum, quod esset omni populo celebrandum. Et ego: Bene, inquam, faciamus sic. Sed cum epulantibus nobis et diem laetum ducentibus tertio ejusdem admonitionis verba repeterem, intellexere illi quia non frustra haec tam studiose suggererem; et expavescentes dicebant: Faciamus ut doces, quia necessitas magna nobis incumbit, ut contra insidias diaboli, et omnia ^[768B] tentamenta semper accincti spiritaliter vigilemus. Haec dicens, ego nesciebam sicut nec illi aliquid nobis occursurum novae tentationis: sed tantum instinctu mentis admonitus sum adversus subitas tentationum procellas statum cordis semper esse muniendum. At ubi reversi a me, mane ad suum, id est, Lindisfarnense monasterium redierunt, ecce quemdam de suis morbo pestilentiae obiisse repererunt: et crescente ac saeviente per dies, imo etiam per menses et annum pene totum eadem clade, nobilissimus ille patrum fratrumque coetus spiritalium pene universus migravit ad Dominum. Et nunc ergo, fratres, vigilate et vos in orationibus, ut si quid vobis tribulationis ingruerit, vos jam paratos inveniat.»

When the venerable man of God, Cuthbert, had said these things, the brethren thought, as I have before stated, that he spoke of a return of the pestilence. But the day after, a man who had escaped from the war explained, by the lamentable news which he brought, the hidden prophecies of the man of God. It appeared that the guards had been slain, and the king cut off by the sword of the enemy, on the very day and hour in which it was revealed to the man of God as he was standing near the well.

Haec dicente venerabili antistite Cudbercto, rebantur, ut ^[768C] praefatus sum, quia de reditu pestilentiae diceret. Sed post unum diem adveniens qui fugerat e bello, occulta viri Dei vaticinia miseris exponebat eloquiis. Probatumque est ipsa die eademque hora, qua viro Dei juxta puteum stanti revelatum est, caesis circumtutoribus, regem hostili gladio fuisse prostratum.

CHAPTER 28

CAP. XXVIII. 

HOW HE FORETOLD HIS OWN DEATH TO HEREBERT, THE HERMIT, AND BY PRAYERS TO GOD OBTAINED HIS ATTENDANCE

Quomodo Herebercto anachoritae obitum suum praedixerit, comitatumque illius a Domino precibus obtinuerit.

Dial. Bk II,33-34

When these two had drunk deeply of the cup of celestial wisdom, Cuthbert said, among other things, 

  Qui dum sese alterutrum coelestis sapientiae poculis debriarent, dixit inter alia Cudberctus:

CHAPTER XXIX

CAP. XXIX.

HOW, THROUGH HIS PRIEST, HE CURED THE WIFE OF AN EARL WITH HOLY WATER

Quomodo uxorem comitis per presbyterum suum aqua benedicta sanaverit.

WHEN he was one day going round his parish to give spiritual admonitions throughout the rural districts, cottages, and villages, and to lay his hand on all the lately baptized, that they might receive the Holy Spirit, he came to the mansion of a certain earl, whose wife lay sick almost unto death. The earl himself, meeting him as he entered, thanked the Lord on his knees for his arrival, and received him with kind hospitality. When his feet and hands were washed, according to the custom of hospitality, and the bishop had sat down, the man began to tell him about the sickness of his wife, who was despaired of, and besought him to consecrate some water to sprinkle on her. “ I believe,” said he, “ that by-and-by she will either, by the grace of God, be restored to health, or else she will pass by death to life eternal, and soon receive a recompense for so heavy and long-continued trouble.” The man of God assented to his prayers, and having blessed the water which was brought to him, gave it to the priest, directing him to sprinkle it on the patient. He entered the bedroom in which she lay, as if dead, and sprinkled her and the bed, and poured some of the healing draught down her throat. Oh, wonderful and extraordinary circumstance ! the holy water had scarcely touched the patient, who was wholly ignorant what was brought her, than she was so restored to health, both of mind and body, that being come to her senses she blessed the Lord and returned thanks to Him, that He thought her worthy to be visited and healed by such exalted guests. She got up without delay, and being now well, ministered to those who had been instrumental in curing her; and it was extraordinary to see her, who had escaped the bitter cup of death by the bishop’s benediction, now the first of the nobleman’s family to offer him refreshment, following the example of the mother-in-law of the Apostle Peter, who, being cured of a fever by the Lord, arose forthwith and ministered unto Him and his disciples. 

Quadam autem die dum parochiam suam circuiens, monita salutis omnibus ruribus, casis et vinculis ^[769D] largiretur, nec non etiam nuper baptizatis ad accipiendam Spiritus sancti gratiam manum imponeret; ^[770A] devenit ad villulam cujusdam comitis, cujus uxor male habens quasi morti proxima jacebat. Cui jam venienti occurrens ipse comes, flexis genibus gratias egit Domino de adventu illius, et introducens eum benigno recepit hospitio. Cumque lotis more hospitalitatis manibus ac pedibus resedisset antistes, coepit referre illi vir de languore conjugis desperatae, obsecrans ut ad aspergendam eam aquam benediceret. «Credo, inquit, quia mox aut sanitati Deo donante restituatur, aut si moritura est, perpetuam de morte transeat ad vitam, citiusque moriendo compendium tam miserabilis ac diutinae vexationis accipiat.» Adnuit deprecanti vir Dei, et allatam benedicens aquam dedit presbytero, praecipiens ut super languidam aspergeret. Qui introgressus cubiculum ^[770B] in quo illa exanimi simillima jacebat, aspersit ipsam et lectulum ejus: sed et os illius aperiens gustum salutiferi haustus immisit. Res mira et vehementer stupenda! mox ut eam aqua benedicta contigit languentem, et quid erga eam gereretur prorsus ignorantem, ita plenam et mentis et corporis sanitatem recepit, ut confestim resipiscens benediceret Dominum, gratiasque referret ei qui tales tantosque hospites ad se visitandam curandamque destinare dignatus est. Nec mora exsurgens, ipsis suae sanitatis ministris ministerium sana praebuit, pulchroque spectaculo ipsa prima de tota tanti viri familia episcopo potum refectionis obtulit, quae per ipsius benedictionem poculum mortis evasit: secuta exemplum socrus apostoli Petri, quae curata a febribus ^[770C] per Dominum, continuo surgens ministrabat illi et discipulis ejus.

CHAPTER XXX

CAP. XXX.

HOW HE CURED A GIRL OF A PAIN IN THE HEAD AND SIDE BY ANOINTING HER WITH OIL

Quomodo puellam oleo perunctam a dolore capitis laterisque curaverit.

BUT the venerable Bishop Cuthbert effected a cure similar to this, of which there were many eye-witnesses, one of whom is the religious priest, Ethelwald, at that time attendant on the man of God, but now abbot of the monastery of Melrose. Whilst, according to his custom, he was travelling and teaching all, he arrived at a certain village, in which were a few holy women, who had fled from their monastery through fear of the barbarian army, and had there obtained a habitation from the man of God a short time before: one of whom, a sister of the above-mentioned priest, Ethelwald, was confined with a most grievous sickness; for during a whole year she had been troubled with an intolerable pain in the head and side, which the physicians utterly despaired of curing. But when they told the man of God about her, and entreated him to cure her, he in pity anointed the wretched woman with holy oil. From that time she began to get better, and was well in a few days.

Neque huic dissimile sanitatis miraculum a venerabile antistite Cudbercto factum, multi qui praesentes fuere testati sunt: e quibus est religiosus presbyter Aedilvald tunc minister viri Dei, nunc autem abbas coenobii Mailrosensis. Dum enim more suo pertransiret universos docendo, devenit in vicum quemdam, in quo erant feminae sanctimoniales non multae, quibus timore barbarici exercitus a monasterio suo profugis, ibidem manendi sedem vir Domini paulo ante donaverat. Quarum una, quae erat ^[770D] cognata praefati sacerdotis Aedilvaldi, gravissimo tenebatur languore depressa; per integrum namque ^[771A] annum intolerabili capitis, et totius lateris alterius dolore vexata, funditus a medicis erat desperata. Indicantibus autem de illa viro Dei, et pro sanatione ejus obsecrantibus his qui venerant cum eo, miseratus ille miseram unxit oleo benedicto. Quae ab illa mox hora meliorari incipiens, post dies paucos plena sospitate convaluit.

CHAPTER XXXI

CAP. XXXI.

HOW HE CURED AN INFIRM MAN BY CONSECRATED BREAD

Quomodo per panem ab eo benedictum infirmus sit sanatus.

I MUST not here pass over a miracle which was told to me as having been worked by his holiness, though he himself was absent. We mentioned a prefect of the name of Hildemer, whose wife the man of God freed from an unclean spirit. The same prefect afterwards fell seriously ill, so that his malady daily increased, and he was confined to his bed, apparently near death. Many of his friends were present who had come to console him in his sickness. Whilst they were sitting by the bedside, one of them mentioned that he had with him some consecrated bread which Cuthbert had given him: “And I think,” said he, “that if we were in faith to give him this to eat, nothing doubting, he would be well.” All present were laymen, but at the same time very pious men, and turning to one another, they professed their faith, without doubting, that by partaking of that same consecrated bread he might be well. They therefore filled a cup with water, and putting a little of the bread into it, gave it him to drink: the water thus hallowed by the bread no sooner touched his stomach than all his inward pain left him, and the wasting of his outward members ceased. A perfect recovery speedily ensued, and both himself and the others who saw or heard the rapidity of this wonderful cure were thereby stirred up to praise the holiness of Christ’s servant, and to admire the virtues of his true faith.

Nec silentio praetereundum arbitramur miraculum quod ejusdem viri venerabilis virtute, quamvis ipso absente, patratum cognovimus. Meminimus supra Hildmeri praefecti, cujus uxorem vir Dei ab immundo spiritu liberaverit. Idem autem praefectus postea decidit in infirmitatem gravissimam, adeo ut crescente ^[771B] per dies molestia sterneretur in lectum, et videretur jam jamque esse moriturus. Aderant multi amicorum, qui ad consolandum venerant languentem. Cumque lecto jacentis assiderent, repente unus eorum intulit, quia secum haberet panem quem sibi nuper vir Domini Cudberctus benedictionis gratia daret: «Et credo, inquit, quia hujus gustu possit, si tamen fidei nostrae tarditas non obsistit, medelam recipere salutis.» Erant autem laici omnes, sed religiosi. Conversi igitur ad invicem confitebantur singuli quia absque ulla dubietate crederent per ejusdem benedicti panis communionem eum posse sanari. Implentesque aqua calicem, immiserunt pauxillulum panis illius, et dederunt ei bibere. Cujus statim ut viscera gustus ille aquae per panem sanctificatus ^[771C] attigit, fugit dolor interaneorum omnis, fugit exteriorum tabitudo membrorum. Nec mora expeditum a languore virum salus subsecuta confirmavit, atque ad laudandam famuli Christi sanctitatem, et admirandam fidei non fictae virtutem, merito et ipsum et omnes qui celeritatem tam inopinatae sanationis videre vel audiere sustulit.

CHAPTER XXXII

CAP. XXXII.

HOW, BY PRAYBR, HE RESTORED TO LIFE A YOUNG MAN WHOM HE FOUND AT THE POINT OF DEATH ON A JOURNEY

Qualiter oblatum sibi in itinere juvenem moriturum orando revocaret ad vitam.

As this holy shepherd of Christ’s flock was going round visiting his folds, he came to a mountainous and wild place, where many people had got together from all the adjoining villages, that he might lay his hands upon them. But among the mountains no fit church or place could be found to receive the bishop and his attendants. They therefore pitched tents for him in the road, and each cut branches from the trees in the neighbouring wood to make for him self the best sort of covering that he was able. Two days did the man of God preach to the assembled crowds; and minister the grace of the Holy Spirit by imposition of hands upon those that were regenerate in Christ; when, on a sudden, there appeared some women bearing on a bed a young man, wasted by severe illness, and having placed him down at the outlet of the wood, sent to the bishop, requesting permission to bring him, that he might receive a blessing from the holy man. When he was brought near, the bishop perceived that his sufferings were great, and ordered all to retire to a distance. He then betook himself to his usual weapon, prayer, and bestowing his blessing, expelled the fever, which all the care and medicines of the physicians had not been able to cure. In short, he rose up the same hour, and having refreshed him self with food, and given thanks to God, walked back to the women who had brought him. And so it came to pass, that whereas they had in sorrow brought the sick man thither, he now returned home with them, safe and well, and all rejoicing, both he and they alike.

Quodam quoque tempore dum sanctissimus gregis dominici pastor sua lustrando circuiret ovilia, devenit in montana et agrestia loca, ubi multi erant ^[772A] de circumpositis late villulis congregati, quibus manus erat imponenda. Nec tamen in montibus ecclesia vel locus inveniri potuit aptus qui pontificem cum suo comitatu susciperet. Tetenderunt ergo ei tentoria in via, et caesis de vicina silva ramusculis, sibi quique tabernacula ad manendum qualia potuere fixerunt. Ubi dum confluentibus ad se turbis vir Dei verbum biduo praedicaret, ac Spiritus sancti gratiam nuper regeneratis in Christo per manus impositionem ministraret, ecce subito apparuerunt mulieres ferentes in grabbato juvenem, longae aegritudinis acerbitate tabefactum, ponentesque in exitu silvae, miserunt ad episcopum, rogantes ut ad accipiendam benedictionem ad se hunc afferri permitteret. Quem cum ad se perductum acerrime vexatum ^[772B] conspiceret, jussit omnes secedere longius. Et ad solita orationis arma confugiens, data benedictione pepulit pestem, quam sollicita medicorum manus pigmentorum compositione nequiverat. Denique eadem hora surgens et accepto cibo confortatus, reddita Deo gratiarum actione, regressus est ad eas quae se portaverant feminas. Sicque factum est ut quae eum illo tristes languidum advexerant, cum eis inde gaudentibus et ipse sospes ac laetabundus domum rediret.

CHAPTER XXXIII

CAP. XXXIII.

HOW, AT A TIME OF SICKNESS, HE RESTORED A DYING BOY IN HEALTH TO HIS MOTHER

Quomodo tempore mortalitatis morientem puerum matri sanum restituerit.

AT the same time the plague made great ravages in those parts, so that there were scarcely any inhabitants left in villages and places which had been thickly populated, and some towns were wholly deserted. The holy father Cuthbert, therefore, went round his parish, most assiduously ministering the word of God, and comforting those few who were left. But being arrived at a certain village, and having there exhorted all whom he found there, he said to his attendant priest, “ Do you think that any one remains who has need that we should visit and converse with him? or have we now seen all here, and shall we go elsewhere? “ The priest looked about, and saw a woman standing afar off, one of whose sons had died but a little time before, and she was now supporting another at the point of death, whilst the tears trickling down her cheek bore witness to her past and present affliction. He pointed her out to the man of God, who immediately went to her, and, blessing the boy, kissed him, and said to his mother, “ Do not fear nor be sorrowful; for your child shall be healed and live, and no one else of your household shall die of this pestilence.” To the truth of which prophecy the mother and son, who lived a long time after that, bore witness.

Eodem tempore pestilentia subito exorta illis in partibus gravissima nece incubuit, ita ut in magnis quondam refertisque habitatoribus villis ac possessionibus, ^[772C] vix parvae raraeque reliquiae et interdum nullae residerent. Unde sanctissimus Pater Cudberctus diligentissime suam lustrans parochiam, eisdem parvissimis quae superfuere reliquiis ministerium verbi et necessariae consolationis opem ferre non desiit. Adveniens autem in viculum quemdam, ibidemque omnibus quos invenerat auxilio exhortationis adhibito, dixit ad presbyterum suum: «Putasne superest quispiam his in locis cui nostra visitatione et allocutione opus sit, an cunctis qui male habebant visis jam transire ad alios licet?» Qui circumspiciens omnia, vidit mulierem eminus stantem, ^[773A] quae, exstincto paulo ante filio, fratrem ejus jam morti proximum tenebat in manibus, lacrymisque faciem rigantibus praeteritam pariter et praesentem testabatur aerumnam. Quam cum viro Dei ostenderet, nil moratus ille accessit ad eam, et benedicens dedit osculum puero, dixitque ad matrem: «Ne timeas, nec moesta sis; sanabitur enim et vivet infans, neque ullus ultra de domo tua hac mortalitatis peste deficiet.» Cujus prophetiae veritati ipsa cum filio mater multo exinde tempore vivens testimonium dabat.

CHAPTER XXXIV

CAP. XXXIV.

HOW HE SAW THE SOUL OF A MAN, WHO HAD BEEN KILLED BY FALLING FROM A TREE, ASCEND TO HEAVEN

Qualiter animam cujusdam qui de arbore cadendo mortuus est ad coelum ferri conspexerit.

BUT now this man of God, foreseeing his end approaching, had determined to lay aside the duties of his pastoral office, and return to his former solitary life, that by shaking off the cares of this life he might occupy himself amidst unrestrained psalmody and prayer in preparing for the day of his death, or rather of his entrance into everlasting life. He wished first to go round his parishes, and visit the houses of the faithful in his neighbourhood; and then, when he had confirmed all with such consolatory admonitions as should be required, to return to the solitary abode which he so longed after. Meanwhile, at the request of the noble and holy virgin, the Abbess Elfleda, of whom I have before made mention, he entered the estate belonging to her monastery, both to speak to her and also to consecrate a church therein; for there was there a considerable number of monks. When they had taken their seats, at the hour of repast, on a sudden Cuthbert turned away his thoughts from the carnal food to the contemplation of heavenly things. His limbs being much fatigued by his previous duties, the colour of his face changed, his eyes became unusually fixed, and the knife dropped from his hands upon the table. The priest, who stood by and ministered to him, perceiving this, said to the abbess, “Ask the bishop what he has just seen: for I know there was some reason for his hand thus trembling and letting fall the knife, whilst his countenance also changed so wonderfully: he has surely seen something which we have not seen.” She immediately turned to him and said, “I pray you, my lord bishop, tell me what you have just seen, for your tired hand did not let fall the knife just now without some cause.” The bishop endeavoured to conceal the fact of his having seen any thing supernatural, and replied in joke, “I was not able to eat the whole day, was I? I must have left off some time or other.” But, when she persisted in her entreaty that he would tell the vision, he said, “ I saw the soul of a holy man carried up to heaven in the arms of angels.”-” From what place,” said she, “ was it taken ? “-” From your monastery,” replied the bishop; upon which she further asked his name. “ You will tell it me,” said he, “to-morrow, when I am celebrating mass.” On hearing these words, she immediately sent to the larger monastery to inquire who had been lately removed from the body. The messenger, finding all safe and well, was preparing to return in the morning to his mistress, when he met some men carrying in a cart the body of a deceased brother to be buried. On inquiring who it was, he found that it was one of the shepherds, a worthy man, who, having incautiously mounted a tree, had fallen down, and died from the bruise, at the same time that the man of God had seen the vision. He immediately went and told the circumstance to his mistress, who went forthwith to the bishop, at that time consecrating the church, and in amazement, as if she were going to tell him something new and doubtful, “ I pray,” said she, “ my lord bishop, remember in the mass my servant Hadwald,” (for that was his name,) “who died yesterday by falling from a tree.” It was then plain to all that the holy man possessed in his mind an abundant spirit of prophecy; for that he saw before his eyes at the moment the man’s soul carried to heaven, and knew beforehand what was afterwards going to be told him by others.

Interea dum praescius vicini sui obitus vir domini ^[773B] Cudberctus jam decrevisset animo deposita cura pastoralis officii solitariam redire ad vitam, quatenus excussa sollicitudine externa, inter libera orationum et psalmodiae studia diem mortis, vel potius vitae coelestis praestolaretur ingressum, voluit prius non solum sua circuita Parochia, sed et aliis circa fidelium mansionibus visitatis, cunctos necessario exhortationis verbo confirmare, ac sic ipse desideratae solitudinis gaudio refoveri. Quod dum ageret, rogatus a nobilissima et sanctissima virgine Christi Aelfleda abbatissa, cujus superius (Capp. 23, 24) memoriam feci, venit ad possessionem monasterii ipsius, quatenus ibidem et ipsam videre atque alloqui, et ecclesiam dedicare deberet. Nam et ipsa possessio non pauco famulorum Christi examine ^[773C] pollebat. Ubi dum hora refectionis ad mensam consedissent, subito Cudberctus aversam a carnalibus epulis mentem ad spiritalia contemplanda sustulit. Unde, lassatis ab officio suo membris corporis, mutato colore faciei, et quasi attonitis contra morem oculis, cultellus quoque quem tenebat decidit in mensam. Quod dum presbyter ejus qui astabat et ministrabat aspiceret, inclinatus ad abbatissam dixit silentio: «Interroga episcopum quid viderit modo; scio enim quia non sine causa manus ejus tremefacta cultellum deseruit, vultusque mutatur illius, sed vidit aliquid spiritale quod nos caeteri videre non quivimus.» At illa statim conversa ad eum: «Obsecro, inquit, domine mi episcope, dicas ^[773D] quid videris modo, neque enim frustra lassata tua dextera cultellum quem tenebat amisit.» Qui dissimulare conatus vidisse se quidpiam secreti, jocose respondit: «Num tota die manducare valebam? jam aliquando quiescere debui.» Illa autem diligentius adjurante ac flagitante ut exponeret visionem: «Vidi, inquit, animam cujusdam sancti manibus angelicis ad regni coelestis gaudia ferri.» Rursus illa: «De quo, inquit, loco adsumpta est?»^[774A] Respondit: «De tuo monasterio.» Adjecit nomen inquirere. Et ille: «Tu mihi, inquit, die crastino, missas celebranti nomen ejus indicabis. Haec audiens illa, confestim misit ad majus suum monasterium, videre qui nuper raptus esset e corpore.» At nuntius omnes ibidem salvos incolumesque reperiens, postquam mane facto reverti ad Dominam coepit, obvios habuit eos qui corpus defuncti fratris sepeliendum in carro deferrent. Interrogansque qui esset, didicit quia quidam de pastoribus bonae actionis vir, incautius in arborem ascendens deciderat deorsum, et contrito corpore ipsa hora spiritum exhalavit, qua hunc vir Domini ad coelestia ductum videbat. Quod dum rediens abbatissae referret, statim illa ingressa ad episcopum jam tunc dedicantem ^[774B] ecclesiam, stupore femineo quasi novum aliquid incertumque nuntiatura: «Precor, inquit, Domine mi episcope, memineris ad missas Hadwaldi mei, hoc enim viro erat nomen, qui heri cadendo de arbore defunctus est.» Tunc liquido omnibus patuit, quia multiformis prophetiae spiritus viri sancti praecordiis inerat, qui et in praesenti occultum animae raptum videre, et quid sibi in futuro ab aliis indicandum esset potuit praevidere.

CHAPTER XXXV

CAP. XXXV.

HOW HE CHANGED WATER BY TASTING IT, SO THAT IT HAD THE FLAVOUR OF WINE

Quomodo aquam gustando in vini saporem converterit.

WHEN he had gone regularly through the upper districts, he came to a nunnery, which we have before mentioned, not far from the mouth of the river Tyne; where he was magnificently entertained by Christ’s servant, Abbess Verca,-a woman of a most noble character, both in spiritual and temporal concerns. When they rose from their afternoon repose, he said he was thirsty, and asked for drink. They inquired of him what he would have, whether they should bring him wine, or beer. “ Give me water,” said he; and they brought him a draught from the fountain. But he, when he had given thanks and tasted it, gave it to his attendant priest, who returned it to the servant. The man, taking the cup, asked if he might drink out of the same cup as the bishop. “ Certainly,” said the priest, “why not? “ Now that priest also be longed to the same monastery. He therefore drank, and the water seemed to him to taste like wine. Upon which he gave the cup to the brother who was standing near, that he might be a witness of so great a miracle; and to him also the taste seemed, without a doubt, to be that of wine. They looked at one another in amazement; and when they found time to speak, they acknowledged to one another that they had never tasted better wine. I give this on the authority of one of them, who stopped some time in our monastery at Weremouth. and now lies buried there.

Inde peragratis ex ordine superioribus locis, venit ad monasterium virginum, quod non longe ab ostio Tini fluminis, situm supra (Cap. 3)docuimus, ^[774C] ubi a religiosa, et ad saeculum quoque nobilissima famula Christi Verca abbatissa magnifice susceptus, postquam de meridiana quiete surrexerunt, sitire se dicens, ut biberet rogavit. Quaerebant quid bibere vellet, rogantes ut vinum sive cervisiam afferri liceret. «Aquam, inquit, date mihi.» Qui haustam de fonte aquam obtulerunt ei. At ille, data benedictione, ubi paululum gustavit, dedit astanti presbytero suo, qui reddidit ministro. Et minister, accepto poculo: «Licet, inquit, mihi bibere de potu de quo bibit episcopus?» Respondit: «Etiam, quare non licet?» Erat autem et ille presbyter ejusdem monasterii. Bibit ergo, et visa est ei aqua quasi in saporem vini conversa; tantique sibi testem volens adhibere miraculi fratrem qui proxime astabat, ^[774D] porrexit ei poculum. Qui cum et ipse biberet, ejus quoque palato pro aqua vinum sapiebat. Aspectabant autem mirantes ad invicem, et ubi vacuum tempus ad loquendum receperunt, confitebantur alterutrum, quia viderentur sibi nunquam melius vinum bibisse, sicut unus ex ipsis postea in nostro monasterio, quod est ad ostium Wiri fluminis, non parvo tempore demoratus, ibidemque nunc placida quiete sepultus, sua mihi relatione testatus est.

CHAPTER XXXVI

CAP. XXXVI.

HOW SOME OF THE BRETHREN, FOR DISOBEDIENCE TO HIM, WERE DETAINED BY A STORM AT SEA

Quomodo inobedientes ei quosdam fratres tempestas maris obsederit.^[775A]

WHEN Cuthbert had passed two years in the episcopal office, knowing in spirit that his last day was at hand, he divested himself of his episcopal duties and returned to his much-loved solitude, that he might there occupy his time in extracting the thorns of the flesh, and kindle up to greater brightness the flame of his former humility. At this time he was accustomed to go out frequently from his cell, and converse with the brethren, who came to visit him. I will here mention a miracle which he then wrought, in order that it may be more evident to all men what obedience should be rendered to his saints, even in the case of commands which they seem to have given with carelessness or indifference. He had one day left his cell, to give advice to some visitors; and when he had finished, he said to them, “ I must now go in again; but do you, as you are inclined to depart, first take food; and when you have cooked and eaten that goose, which is hanging on the wall, go on board your vessel in God’s name, and return home.” He then uttered a prayer, and, having blessed them, went in. But they, as he had bidden them, took some food; but having enough provisions of their own, which they had brought with them, they did not touch the goose.

Duobus igitur annis in regimine episcopali transactis, sciens in spiritu vir Domini Cudberctus appropinquare diem sui transitus, abjecit pondus curae pastoralis, atque ad dilectum eremiticae conversationis agonem quantocius remeare curavit, quatenus inolita sibi sollicitudinis mundanae spineta liberior priscae compunctionis flamma consumeret. Quo tempore saepius ad visitantes se fratres de mansione sua egredi, eosque praesens solebat alloqui. Libet autem referre quoddam tunc ab eo factum miraculum, quo clarius elucescat quantum viris sanctis obtemperandum sit, etiam in his quae negligentius imperare videntur. Quadam die dum venissent quidam, egressusque ^[775B] ille exhortatorio eos sermone reficeret, post admonitionem completam subjunxit dicens: «Jam hora est ut ad mansionem meam regrediar; vos autem quia proficisci disponitis, primo sumite cibos et aucam illam, pendebat enim auca in pariete, coquite et comedite, et sic in nomine Domini navem ascendite ac domum redite.» Dixerat haec, et data oratione ac benedictione, suam mansionem introiit. Illi autem ut praeceperat sumpsere cibos: sed quia abundabant cibis quos secum attulerant, aucam de qua praeceperat tangere non curabant.

Now when they had refreshed themselves, they tried to go on board their vessel, but a sudden storm utterly prevented them from putting to sea. They were thus detained seven days in the island by the roughness of the waves, and yet they could not call to mind what fault they had committed. They therefore returned to have an interview with the holy father, and to lament to him their detention. He exhorted them to be patient, and on the seventh day came out to console their sorrow, and give them pious exhortations. When, however, he had entered the house in which they were stopping. and saw that the goose was not eaten, he reproved their disobedience with mild countenance and in gentle language. “ Have you not left the goose still hanging in its place? What wonder is it that the storm has prevented your departure ? Put it immediately into the caldron, and boil and eat it, that the sea may become tranquil, and you may return home.”

At cum refecti naviculam vellent ascendere, exorta subito tempestas fera omnem eis navigandi facultatem abstulit. Factumque est ut septem diebus fervente ^[775C] unda conclusi tristes in insula residerent; nec tamen culpam inobedientiae pro qua hujusmodi carcerem patiebantur, ad memoriam revocarent. Qui cum sedulo ad Patris colloquium reversi, ac de reditus sui dispendio conquesti, patientiae ab illo monita perciperent; septima tandem die egressus ipse ad eos, volebat moestitiam eorum gratia suae visitationis et consolationis piae verbo lenire. Ingressus autem domum in qua manebant, ut vidit aucam non fuisse comestam, placido vultu et laeto potius sermone redarguit eorum inobedientiam: «Nonne, inquiens, incomesta adhuc pendet auca? et quid mirum si vos mare non sivit abire? Citissime ergo mittite eam in caldariam: coquite et comedite, ut possit mare quiescere, et vos domum remittere.» ^[776A] 

They immediately did as he had commanded; and it happened most wonderfully that the moment the kettle began to boil, the wind began to cease, and the waves to be still. Having finished their repast, and seeing that the sea was calm, they went on board, and, to their great delight, though with shame for their neglect reached home with a fair wind. Their shame arose from their disobedience and dullness of comprehension, whereby, amid the chastening of their Maker, they were unable to perceive and to correct their error. They rejoiced, because they now saw what care God had for his faithful servant, so as to vindicate him from neglect, even by means of the elements. They rejoiced, too, that the Lord should have had so much regard to themselves, as to correct their offences even by an open miracle. Now this, which I have related, I did not pick up from any chance authority, but I had it from one of those who were present,-a most reverend monk and priest of the same monastery, Cynemund, who still lives, known to many in the neighbourhood for his years and the purity of his life.

Fecerunt statim ut jusserat, contigitque miro ordine, ut cum ad praeceptum viri Dei coctura in caldaria foco agente fervere coepisset, eadem hora unda in mari cessantibus ventis suo a fervore quiesceret. Expleta itaque refectione videntes mare placidum ascenderunt navim, et secundis flatibus cum gaudio simul et pudore domum remeaverunt: pudebat namque eos inobedientiae et sensus tardioris, quo vetabantur suum etiam inter flagella conditoris dignoscere et emendare reatum; gaudebant quia intellexere tantam fuisse Deo curam de fideli suo famulo, ut contemptum ejus etiam per elementa vindicaret; gaudebant quia videre tantam suimet curam suo fuisse creatori, ut etiam manifesto miraculo ipsorum errata corrigeret. Hoc sane quod retuli miraculum, ^[776B] non quolibet auctore, sed uno eorum qui interfuere narrante cognovi, vitae videlicet venerabilis monacho et presbytero ejusdem monasterii Cynemundo, qui plurimis late fidelium longaevitatis et vitae gratia jam notus existit.

CHAPTER XXXVII

CAP. XXXVII.

OF THE TEMPTATIONS WHICH HE UNDERWENT IN HIS SICKNESS, ANDS HIS ORDERS CONCERNING HIS BURIAL

Quanta aegrotus tentamenta pertulerit, quidve de sua sepultura mandaverit.

THE solemn day of the nativity of our Lord was scarcely over, when the man of God, Cuthbert, returned to his dwelling on the island. A crowd of monks were standing by as he entered into the ship; and one of them, an old and venerable monk, strong in faith but weak in body, in consequence of a dysentery, said to him, “ Tell us, my lord bishop, when we may hope for your return. “ To this plain question, he replied as plainly, “When you shall bring my body back here.” when he had passed about two months in the enjoyment of his rest, and had as usual subdued both his body and mind with his accustomed severity, he was suddenly seized with illness, and began to prepare for the joy of everlasting happiness, through pain and temporal affliction. I will describe his death in the words of him who related it to me, namely, his attendant priest Herefrid, a most religious man, who also at that time presided over the monastery of Lindisfarne, in the capacity of abbot.

Repetiit autem insulam mansionemque suam vir Dei Cudberctus mox peracta die solemni nativitatis dominicae. Cumque eum navem ascensurum caterva fratrum circumstaret, interrogavit unus ex eis, veteranus et venerabilis vitae monachus, fortis quidem fide, sed dysenteriae morbo corpore jam factus imbecillis: «Dic nobis, inquiens, domine episcope, ^[776C] quando reditum tuum sperare debeamus.» At ille simpliciter interroganti, simpliciter et ipse quod verum noverat pandens: «Quando, inquit, meum corpus huc referetis.» Qui cum duos ferme menses in magna repetitae suae quietis exsultatione transigeret, multo consuetae districtionis rigore corpus mentemque constringeret; arreptus infirmitate subita, temporalis igne doloris ad perpetuae coepit beatitudinis gaudia praeparari. Cujus obitum libet verbis illius cujus relatione didici describere, Herefridi videlicet devotae religionis presbyteri, qui etiam tunc Lindisfarnensi monasterio abbatis jure praefuit.

“He was brought to the point of death,” said he, “after having been weakened by three weeks of continued suffering. For he was taken ill on the fourth day of the week; and again on the fourth day of the week his pains were over, and he departed to the Lord. But when I came to him on the first morning after his illness began - (for I had also arrived at the island with the brethren three days before) - in my desire to obtain his blessing and advice as usual, I gave the customary signal of my coming, and he came to the window, and replied to my salutation with a sigh. ‘ My lord bishop,’ said I, ‘ what is the matter with you ? Has your indisposition come upon you this last night?’’ Yes,’ said he, ‘ indisposition has come upon me. ‘ I thought that he was speaking of an old complaint, which vexed him almost every day, and not of a new malady; so, without making any more inquiries, I said to him, ‘ Give us your blessing, for it is time to put to sea and return home.’’ Do so, ‘ replied he; ‘ go on board, and return home in safety. But, when the Lord shall have taken my spirit, bury me in this house, near my oratory, towards the south, over against the eastern side of the holy cross, which I have erected there. Towards the north side of that same oratory is a sarcophagus under the turf, which the venerable Abbot Cudda formerly gave me. You will place my body therein, wrapping it in linen, which you will find in it. I would not wear it whilst I was alive, but for the love of that highly favoured woman, who sent it to me, the Abbess Verca, I have preserved it to wrap my corpse in.’ On hearing these words, I replied, ‘ I beseech you, father, as you are weak, and talk of the probability of your dying, to let some of the brethren remain here to wait on you.” Go home now,’ said he’ but return at the proper time.’ So I was unable to prevail upon him, not withstanding the urgency of my entreaties; and at last I asked him when we should return to him. ‘ When God so wills it,’ said he, ‘ and when He Himself shall direct you.’ We did as he commanded us; and having assembled the brethren immediately in the church, I had prayers offered up for him without intermission; ‘ for,’ said I, ‘ it seems to me, from some words which he spoke, that the day is approaching on which he will depart to the Lord.’

«Tribus, inquit, hebdomadibus continuis, infirmitate decoctus, sic ad extrema pervenit. Siquidem quarta feria coepit aegrotare, et rursus quarta feria finita aegritudine ^[777A] migravit ad Dominum. At cum mane primo inchoatae infirmitatis venirem, nam et ante triduum cum fratribus insulam adieram, cupiens solitae benedictionis et exhortationis ab eo solatia percipere, ut dato juxta morem signo me advenisse prodidi, processit ad fenestram, et salutanti se mihi suspirium pro responso reddidit. Cui ego: Quid habes, inquam, domine mi episcope, an forte nocte hac tuus te languor tetigit? At ille: Etiam, inquit, languor me tetigit nocte hac. Putabam quia de veteri sua infirmitate cujus quotidiana pene molestia consueverat excoqui, non autem de nova et insolita diceret. Nec plura interrogans: Da, inquam, benedictionem nobis, quia jam tempus navigandi ac domum repetendi adest. Facite, inquit, ut dicis, ^[777B] ascendite navem, ac domum salvi redite. Cum autem Deus susceperit animam meam, sepelite me in hac mansione juxta oratorium meum ad meridiem, contra orientalem plagam sanctae crucis quam ibidem erexi. Est autem ad aquilenalem ejusdem oratorii partem sarcophagum terrae cespite abditum, quod olim mihi Cudda venerabilis abbas donavit. In hoc meum corpus reponite, involventes in sindone quam invenietis istic. Nolui quidem ea vivens indui, sed pro amore dilectae Deo feminae quae hanc mihi misit, Vercae videlicet abbatissae, ad obvolvendum corpus meum reservare curavi. Audiens haec: Obsecro, inquam, Pater, quia, infirmantem et moriturum te audio, aliquos de fratribus hic ad ministrandum tibi remanere permittas. At ille: Ite, inquit, ^[777C] modo, tempore autem opportuno redite. Cumque diligentius obsecrans ut ministerium susciperet nequaquam impetrare valerem, tandem interrogavi quando deberemus reverti. Qui ait: Quando Deus voluerit, et ipse vobis ostenderit. Fecimus ut jusserat, convocatisque mox in ecclesiam fratribus cunctis, jussi orationem fieri sine intermissione pro eo: Quia videtur, inquiens, mihi ex quibusdam verbis illius appropinquare diem quo sit exiturus ad Deum.

“I was anxious about returning to him on account of his illness, but the weather prevented us for five days; and it was ordered so by God, as the event showed. For God Almighty, wishing to cleanse his servant from every stain of earthly weakness, and to show his adversaries how weak they were against the strength of his faith, kept him aloof from men, and put him to the proof by pains of the flesh, and still more violent encounters with the ancient enemy. At length there was a calm, and we went to the island, and found him away from his cell in the house where we were accustomed to reside. The brethren who came with me had some occasion to go back to the neighbouring shore, so that I was left alone on the island to minister to the holy father. I warmed some water and washed his feet, which had an ulcer from a long swelling, and, from the quantity of blood that came from it, required to be attended to. I also warmed some wine which I had brought, and begged him to taste it; for I saw by his face that he was worn out with pain and want of food. When I had finished my service, he sat down quietly on the couch, and I sat down by his side.

«Eram autem sollicitus de reditu propter infirmitatem ejus; sed quinque diebus obstitit tempestas ne redire possemus; quod divinitus dispensatum fuisse rei probavit eventus. Ut enim omnipotens Deus famulum suum ab omni labe mundanae fragilitatis ad purum castigaret, utque adversariis ejus, ^[777D] quam nihil contra fidei fortitudinem valerent, ostenderet, voluit eum tanto tempore segregatum ab hominibus, et suae carnis dolore et antiqui hostis acriori certamine probari. Ut autem reddita tranquillitate insulam repetivimus, invenimus eum suo monasterio egressum, sedere in domu in qua nos manere solebamus. Et quia necessitas quaedam poscebat ^[778A] fratres qui mecum venerant renavigare ad proximum littus, ipse remanens in insula, confestim Patri ministerium praebere curavi. Siquidem calefaciens aquam abluebam pedem ejus, qui gratia diutini tumoris jam tunc ulcus habebat, ac profluente sanie cura indigebat; sed et vinum calefaciens attuli, eumque gustare rogavi. Videbam namque in facie ejus quia multum inedia simul et languore erat defessus. Completa curatione, resedit quietus in stratu, resedi et ego juxta eum.

“Seeing that he kept silence, I said, ‘ I see, my lord bishop, that you have suffered much from your complaint since we left you, and I marvel that you were so unwilling for us, when we departed, to send you some of our number to wait upon you. ‘ He replied, ‘ It was done by the providence and the will of God, that I might be left without any society or aid of man, and suffer somewhat of affliction. For when you were gone, my languor began to increase, so that I left my cell and came hither to meet any one who might be on his way to see me, that he might not have the trouble of going further. Now, from the moment of my coming until the present time, during a space of five days and five nights, I have sat here without moving.’ -’ And how have you supported life, my lord bishop? asked I; ‘ have you remained so long without taking food? ‘ Upon which, turning up the couch on which he was sitting, he showed me five onions concealed therein, saying, ‘ This has been my food for five days; for, whenever my mouth became dry and parched with thirst, I cooled and refreshed myself by tasting these; ‘-now one of the onions appeared to have been a little gnawed, but certainly not more than half of it was eaten;-’ and,’ continued he, ‘ my enemies have never persecuted me so much during my whole stay in the island, as they have done during these last five days. ‘ I was not bold enough to ask what kinds of persecutions he had suffered: I only asked him to have some one to wait upon him. He consented, and kept some of us with him; amongst whom was the priest Bede the elder, who had always been used to familiar attendance upon him. This man was consequently a most faithful witness of every thing which he gave or received, whom Cuthbert wished to keep with him, to remind him if he did not make proper compensation for any presents which he might receive, that before he died he might render to every one his own. He kept also another of the brethren with him, who had long suffered from a violent diarrhea, and could not be cured by the physicians; but, for his religious merit, and prudent conduct, and grave demeanour, was thought worthy to hear the last words of the man of God, and to witness his departure to the Lord.

Cumque sileret, dixi: Video, domine episcope, quia multum vexatus es ab infirmitate, postquam recessimus a te: et mirum quare nolueris, ut aliquos nostrum qui tibi ministrarent, hic dimitteremus abeuntes. At ille: Dei, inquit, providentia et voluntate gestum est, ut praesentia et ^[778B] auxilio destitutus humano, aliqua paterer adversa. Postquam enim a me digressi estis continuo coepit ingravescere languor: ideoque de mea mansione egrediens huc intravi, ut quicunque vestrum mihi ministraturi advenirent, hic me invenire possent, nec meam mansionem necesse haberent ingredi. Ex quo autem ingrediens hac in sede membra composui, non movi me hinc, sed quinque diebus his et noctibus hic quietus permansi. Cui ego: Et quomodo, inquam, domine mi episcope, sic vivere potuisti? Num absque cibi perceptione tanto tempore mansisti? Tum ille retecto lectisternio cui supersedebat, ostendit ibi cepas quinque reconditas, et ait: Hic mihi victus erat his diebus. Quotiescunque enim os ariditate ac siti nimia ardebat, haec gustando ^[778C] me refrigerare ac recreare curavi. Videbatur autem una de cepis minus quam dimidia parte corrosa. Insuper et concertatores mei nunquam per omne tempus ex quo in hac insula conversari coepi, tot mihi persecutiones, quot in his quinque diebus intulere. Non audebam interrogare quae essent tentationes de quibus dixerat, tantum rogavi ut ministros susciperet. Adnuit ille, et quosdam nostrum secum retinuit, in quibus erat major Beda presbyter, qui ministerio ejus familiariter semper adesse consueverat. Ideoque donationum acceptationumque ejus omnium conscius erat indubius, quem ob id maxime secum manere voluit, ut si cujuslibet acceptis muneribus digna recompensatione non respondisset, illius admonitione recoleret, et priusquam obiret sua cuique ^[778D] restitueret. Sed et alium quemdam de fratribus specialiter, ut inter ministros sibi adesset designavit. Qui longo quidem ventris fluxu graviter aegrotabat, neque a medicis poterat curari: sed merito religionis, prudentiae et gravitatis dignus exstiterat, qui testis esset verborum quae vir Dei ultima diceret, vel quo ordine migraret ad Dominum.^[779A] 

“Meanwhile I returned home, and told the brethren that the holy father wished to be buried in his own island; and I added my opinion, that it would be more proper and becoming to obtain his consent for his body to be transported from the island, and buried in the monastery with the usual honours. My words pleased them, and we went to the bishop, and asked him, saying, ‘ We have not dared, my lord bishop, to despise your injunction to be buried here, and yet we have thought proper to request of you permission to transport your body over to the monastery, and so have you amongst us.’ To which he replied, ‘ It was also my wish to repose here, where I have fought my humble battles for the Lord, where? too, I wish to finish my course, and whence I hope to be lifted up by a righteous Judge to obtain the crown of righteousness. But I think it better for you, also, that I should repose here on account of the fugitives and criminals who may flee to my corpse for refuge; and when they have thus obtained an asylum, inasmuch as I have enjoyed the fame, humble though I am, of being a servant of Christ, you may think it necessary to intercede for such before the secular rulers, and so you may have trouble on my account. ‘ When, however, we urged him with many entreaties, and asserted that such labour would be agreeable and easy to us, the man of God at length, after some deliberation, spoke thus: -’ Since you wish to overcome my scruples, and to carry my body amongst you, it seems to me to be the best plan to bury it in the inmost parts of the church, that you may be able to visit my tomb yourselves, and to control the visits of all other persons. ‘ We thanked him on our bended knees for this permission, and for his advice; and returning home, did not cease to pay him frequent visits.

«Interea rediens domum narrabam fratribus quia venerabilis Pater in sua se insula sepeliri juberet. Et videtur, inquam, mihi justius esse multo, et dignius impetrare ab eo, quatenus huc transferri corpus suum, et juxta honorem congruum in ecclesia condi permittat. Placuerunt illis quae dixeram, et venientes ad episcopum rogabamus, dicentes: Non ausi sumus, domine episcope, contemnere jussionem tuam, qua te hic tumulari mandasti, et tamen rogandum videbatur nobis, ut te ad nos transferre et nobiscum mereamur habere. At ille: Et meae, inquit, voluntatis erat hic requiescere corpore, ubi quantulumcunque pro Domino certamen certavi, ubi cursum consummare desidero, unde ad coronam justitiae sublevandum me a pio judice spero. Sed et ^[779B] vobis quoque commodius esse arbitror ut hic requiescam, propter incursionem profugorum vel noxiorum quorumlibet: qui cum ad corpus meum forte confugerint, quia qualiscunque sum, fama tamen exiit de me quia famulus Christi sim, necesse habetis saepius pro talibus apud potentes saeculi intercedere, atque ideo de praesentia corporis mei multum tolerare laborem. At nobis multum diu precantibus, laboremque hujusmodi gratum nobis ac levem fore asseverantibus, tandem cum consilio locutus vir Domini: Si meam, inquit, dispositionem superare, et meum corpus illo reducere vultis, videtur mihi optimum ut in interioribus basilicae vestrae illud tumuletis, quatenus et ipsi cum vultis meum sepulcrum visitare possitis, et in potestate ^[779C] vestra sit an aliqui illo de advenientibus accedant. Gratias egimus permissioni et consilio illius, flexis in terra genibus, ac domum redeuntes frequentius illum exinde visitare non destitimus.»

CHAPTER XXXVIII

CAP. XXXVIII.

HOW, DURING HIS ILLNESS, HE CURED ONE OF HIS ATTENDANTS OF A DIARRHEA

Quomodo ministrum suum a profluvio ventris sanaverit aegrotus.

“His malady now began to grow upon him, and we thought that the time of his dissolution was at hand. He bade his attendants carry him to his cell and oratory. It was the third hour of the day. We therefore carried him thither, for he was too feeble to walk himself. When we reached the door, we asked him to let one of us go in with him, to wait upon him; for no one had ever entered therein but himself. He cast his eyes round on all, and, fixing them on the sick brother above mentioned, said, ‘ Walstod shall go in with me.’ Now Walstod was the man’s name. He went in accordingly, and stayed till the ninth hour: when he came out, and said to me, ‘ The bishop wishes you to go in unto him; but I have a most wonderful thing to tell you: from the moment of my touching the bishop, when I supported him into the oratory, I have been entirely free from my old complaint. ‘ No doubt this was brought about by the effect of his heavenly piety, that, whereas in his time of health and strength he had healed many, he should now heal this man, when he was himself at the point of death, that so there might be a standing proof how strong the holy man was in spirit, though his body was at the lowest degree of weakness. In this cure he followed the example of the holy and reverend father and bishop, Aurelius Augustine, who, when weighed down by the illness of which he died, and lying on his couch, was entreated by a man to lay his hand on a sick person whom he had brought to him, that so he might be made well. To which Augustine replied, ‘ If I had such power, I should first have practised it towards myself.’ The sick man answered, ‘ I have been commanded to come to you: for some one said to me in a dream, Go to Bishop Augustine, and let him place his hand upon you, and you shall be well.’ On hearing this, Augustine placed his hand upon him, gave him his blessing, and sent him home perfectly recovered. 

«Cumque increscente languore videret tempus suae resolutionis instare, praecepit se in suam mansiunculam atque oratorium referri. Erat autem hora diei tertia. Portavimus ergo illum, quia prae molestia languoris ipse non valebat ingredi. At ubi ad portam pervenimus, rogabamus ut alicui nostrum liceret ad ministrandum ei pariter intrare. Non enim per annos plurimos quispiam illuc praeter ipsum intraverat. ^[779D] Qui circumspectis omnibus, vidit fratrem, cujus supra memini, ventris fluxu languentem, et ait: Walhstod ingrediatur mecum, hoc enim erat nomen fratri. Qui cum ad nonam usque horam intus cum illo maneret, sic egrediens vocavit me: Episcopus, inquiens, te jussit intrare ad se. Possum autem tibi rem referre novam permirabilem, quia ex quo ingrediens illuc tetigi episcopum deducturus ^[780A] eum ad oratorium, continuo sensi me omni illa longae infirmitatis molestia carere. Non autem dubitandum supernae pietatis hoc dispensatione procuratum, ut qui multos antea sospes adhuc valensque curaverat, hunc quoque moriturus curaret: quatenus hoc quoque indicio pateret, etiam corpore infirmatus vir sanctus quantum spiritu valeret. In qua profecto curatione sequebatur exemplum sanctissimi et reverentissimi Patris Aurelii Augustini episcopi: qui dum pressus infirmitate qua et mortuus est, in lecto decumberet, venit quidam cum suo aegroto, rogans ut eidem manum imponeret, quo sanus esse posset. At ille: Si, inquit, aliquid in his possem, mihi hoc utique primitus praestitissem. Rursus is qui venerat: Te, inquit visitare praeceptus sum,^[780B] siquidem in somnis dictum accepi: Vade ad Augustinum episcopum ut ille tibi manum imponat, et salvus eris. Quo ille audito, mox aegrotanti manum benedicens imposuit: nec mora, sanatum ad propria remisit.»

CHAPTER XXXIX

CAP. XXXIX.

HIS LAST INSTRUCTIONS TO THE BRETIIREN; AND HOW, WHEN HE HAD RECEIVED THE VIATICUM, HE YIELDED UP HIS SOUL IN PRAYER

Quae ultima fratribus mandata dederit, et ut percepto viatico inter verba orationis spiritum reddiderit.

“I WENT in to him about the ninth hour of the day, and found him lying in one corner of his oratory before the altar. I took my seat by his side, but he spoke very little, for the weight of his suffering prevented him from speaking much. But when I earnestly asked him what last discourse and valedictory salutation he would bequeath to the brethren, he began to make a few strong admonitions respecting peace and humility, and told me to beware of those persons who strove against these virtues, and would not practise them. ‘ Have peace,’ said he, ‘ and Divine charity ever amongst you: and when you are called upon to deliberate on your condition, see that you be unanimous in council. Let concord be mutual between you and other servants of Christ; and do not despise others who belong to the faith and come to you for hospitality, but admit them familiarly and kindly; and when you have entertained them, speed them on their journey: by no means esteeming yourselves better than the rest of those who partake of the same faith and mode of life. But have no communion with those who err from the unity of the Catholic faith, either by keeping Easter at an improper time, or by their perverse life. And know and remember, that, if of two evils you are compelled to choose one, I would rather that you should take up my bones, and leave these places, to reside wherever God may send you, than consent in any way to the wickedness of schismatics, and so place a yoke upon your necks. Study diligently, and carefully observe the Catholic rules of the Fathers, and practise with zeal those institutes of the monastic life which it has pleased God to deliver to you through my ministry. For I know, that, although during my life some have despised me, yet after my death you will see what sort of man I was, and that my doctrine was by no means worthy of contempt. ‘

«Intravi autem, inquit, ad eum circa horam diei circiter nonam, invenique eum recumbentem in angulo sui oratorii contra altare; adsidere coepi, et ipse nec multa loquebatur, quia pondus aegritudinis facilitatem loquendi minoraverat. Verum me diligentius inquirente, quem haereditarium sermonem, quod ultimum vale fratribus relinqueret, coepit disserere ^[780C] pauca, sed fortia de pace et humilitate, cavendisque eis qui his obluctari quam oblectari mallent. Pacem, inquit, inter vos semper et charitatem custodite divinam, et cum de vestro statu consilium vos agere necessitas poposcerit, videte attentius ut unanimes existatis in consiliis. Sed et cum aliis Christi famulis mutuam habetote concordiam, nec venientes ad vos hospitalitatis gratia domesticos fidei habeatis contemptui, sed familiariter ac benigne tales suscipere, tenere ac dimittere curate, nequaquam vos meliores arbitrantes caeteris ejusdem fidei et vitae consortibus. Cum illis autem qui ab unitate catholicae pacis, vel Pascha non suo tempore celebrando, vel perverse vivendo aberrant, ^[780D] vobis sit nulla communio. Sciatisque et memoria retineatis, quia si vos unum e duobus adversis eligere necessitas coegerit, multo plus diligo, ut eruentes de tumulo tollentesque vobiscum mea ossa recedatis ab his locis, et ubicunque Deus providerit incolae maneatis, quam ut ulla ratione consentientes iniquitati schismaticorum jugo colla subdatis. Catholica Patrum statuta diligentissime discere atque observare ^[781A] contendite: ea quoque quae per meum ministerium vobis divina pietas instituta vitae regularis dare dignata est, exercete solliciti. Scio enim quia, etsi quibusdam contemptibilis vixi, post meum tamen obitum apertius qualis fuerim, et quam mea doctrina non sit contemnenda videbitis.

“These words, and such as these, the man of God delivered to us at intervals, for, as we before said, the violence of his complaint had taken from him the power of speaking much at once. He then spent the rest of the day until the evening in the expectation of future happiness; to which he added this also, that he spent the night in watchfulness and prayer. When his hour of evening service was come, he received from me the blessed sacrament, and thus strengthened himself for his departure, which he now knew to be at hand, by partaking of the body and blood of Christ; and when he had lifted up his eyes to heaven, and stretched out his hands above him, his soul, intent upon heavenly praises, sped his way to the joys of the heavenly kingdom.

Haec et his similia vir Domini per intervalla locutus, quia vis, ut diximus, infirmitatis possibilitatem loquendi ademerat, quietum exspectatione futurae beatitudinis diem duxit ad vesperam, cui etiam pervigilem quietus in precibus continuavit et noctem. At ubi consuetum nocturnae orationis tempus aderat, acceptis a me sacramentis salutaribus, exitum suum quem jam venisse cognovit, dominici corporis et sanguinis communione munivit; atque elevatis ad coelum ^[781B] oculis, extensisque in altum manibus, intentam supernis laudibus animam ad gaudia regni coelestis emisit.»

CHAPTER XL

CAP. XL.

HOW, ACCORDING TO THE PREVIOUS WARNING OF THE PSALM WHICH THEY SANG AT HIS DEATH, THE BRETHREN OF LINDISFARNE WERE ASSAILED FROM WITHOUT, BUT BY THE HELP OF GOD WERE PROTECTED

Quomodo juxta prophetiam psalmi quem eo moriente cantaverant, Lindisfarnenses sint impugnati, sed Domino juvante iterum protecti.

“I IMMEDIATELY went out, and told the brethren, who had passed the whole night in watchfulness and prayer, and chanced at that moment in the order of evening service to be singing the 59th Psalm, which begins, ‘ O Lord, thou hast rejected us and destroyed us; thou hast been angry, and hast pitied us. ‘ One of them instantly lighted two candles, and, holding one in each hand, ascended a lofty spot, to show to the brethren who were in the monastery of Lindisfarne, that the holy man was dead; for they had agreed beforehand that such a signal should be made. The brother, who had waited an hour on an opposite height in the island of Lindisfarne, ran with speed to the monastery, where the brethren were assembled to perform the usual ceremonies of the evening service, and happened to be singing the above-named Psalm when the messenger entered. This was a Divine dispensation, as the event showed. For, when the man of God was buried, the Church was assailed by such a blast of temptation, that several of the brethren left the place rather than be involved in such dangers.

«At ego statim egressus, nuntiavi obitum ejus fratribus qui et ipsi noctem vigilando atque orando transegerant, et tunc forte sub ordine nocturnae laudis dicebant psalmum quinquagesimum nonum, cujus initium est: Deus, repulisti nos et destruxisti nos, iratus es et misertus es nobis. Nec mora, currens unus ex eis, accendit duas candelas; et utraque tenens manu, ascendit eminentiorem locum, ad ostendendum fratribus qui in Lindisfarnensi monasterio manebant, ^[781C] quia sancta illa anima jam migrasset ad Dominum. Tale namque inter se signum sanctissimi ejus obitus condixerant. Quod cum videret frater, qui in specula Lindisfarnensis insulae longe de contra eventus ejusdem pervigil exspectaverat horam, cucurrit citius ad ecclesiam, ubi collectus omnis fratrum coetus nocturnae psalmodiae solemnia celebrabat, contigitque ut ipsi quoque, intrante illo, praefatum canerent ^[782A] psalmum. Quod superna dispensatione procuratum rerum exitus ostendit. Siquidem, sepulto viro Dei, tanta ecclesiam illam tentationis aura concussit, ut plures e fratribus loco magis cedere quam talibus vellent interesse periculis.

“At the end of a year, Eadbert was ordained bishop. He was a man of great virtues, learned in the Holy Scripture, and in particular given to works of charity. If I may use the words of Scripture, The Lord built up Jerusalem, i.e. the vision of peace, and gathered together the dispersion of Israel. He healed those who were contrite in heart, and bound up their bruises, so that it was then given openly to understand the meaning of the hymn which was then for the first time sung, when the death of the sainted man was known; namely, that after his death his countrymen should be exposed to be repulsed and destroyed, but after a demonstration of his threatening anger should again be protected by the Divine mercy. He who considers the sequel also of the above-named Psalm will perceive that the event corresponded to its meaning. The body of the venerable father was placed on board a ship, and carried to the island of Lindisfarne. It was there met by a large crowd of persons singing psalms, and placed in the church of the holy Apostle Peter, in a stone coffin on the right-hand side of the altar.”

At tamen post annum ordinato in episcopatum Eadbercto, magnarum virtutum viro et in Scripturis nobiliter erudito maximeque eleemosynarum operibus dedito, fugatis perturbationum procellis, ut Scripturae verbis loquar, aedificavit Jerusalem, id est, visionem pacis, Dominus, et dispersiones Israel congregavit. Sanavit contritos corde, et alligavit contritiones eorum, ut palam daretur intelligi quid significaverit psalmus cum cognita beati viri morte cantatus: quia, videlicet, post ejus obitum repellendi ac destruendi essent cives ejus, sed ^[782B] post ostensionem irae minantis coelesti protinus miseratione refovendi. Cujus sequentia quoque psalmi eidem sensui concordare qui retractat intelligit. Impositum autem navi corpus venerabile Patris, ad insulam Lindisfarnensium retulimus: quod magno occurrentium agmine chorisque canentium susceptum est, atque in ecclesia beati Apostoli Petri in dextera parte altaris petrino in sarcophago repositum.»

CHAPTER XLI

CAP. XLI.

HOW A BOY, WHO WAS POSSESSED BY A DEVIL, WAS CURED BY SOME DIRT, FROM THE PLACE WHERE THE WATER IN WH1CH HIS CORPSE HAD BEEN WASHED HAD BEEN THROWN

Quomodo puer daemoniacus sit humo, cui lavacrum corporis ejus infusum est, in aquam missa sanatus.

BUT even when the servant of Christ was dead and buried, the miracles which he worked whilst alive did not cease. For a certain boy, in the territory of Lindisfarne, was vexed so terribly by an evil spirit, that he altogether lost his reason, and shouted and cried aloud, and tried to tear in pieces with his teeth his own limbs, or whatever came in his way. A priest from the monastery was sent to the sufferer; but, though he had been accustomed to exorcise and expel evil spirits, yet in this case he could not prevail: he therefore advised the lad’s father to put him into a cart and drive him to the monastery, and to pray to God in his behalf before the relics of the holy saints which are there. The father did as he was advised; but the holy saints, to show how high a place Cuthbert occupied amongst them, refused to bestow on him the benefit desired. The mad boy, therefore, by howling, groaning, and gnashing his teeth, filled the eyes and ears of all who were there with horror, and no one could think of any remedy; when, behold, one of the priests, being taught in spirit that by the aid of the holy father Cuthbert he might be cured, went privately to the place where he knew the water had been thrown, in which his dead body had been washed; and taking from thence a small portion of the dirt, he mixed it with some water, and carrying it to the sufferer, poured it into his open mouth, from which he was uttering the most horrible and lamentable cries. He instantly held his tongue, closed his mouth, and shutting his eyes also, which before were bloodshot and staring hideously, he fell back into a profound sleep. In this state | he passed the night; and in the morning, rising up from his slumber, free from his madness, he found himself also, by the merits and intercession of the blessed Cuthbert, free from the evil spirit by which he had been afflicted. It was a marvellous sight, and delectable to all good men, to see the son sound in mind accompany his father to the holy places, and give thanks for the aid of the saints; although the day before, from the extremity of his madness, he did not know who or where he was. When, in the midst of the whole body of the brethren looking on and congratulating him, he had on his knees offered up before the relics of the martyrs praise to the Lord God and our Saviour Jesus Christ, he returned to his home, freed from the harassing of the foe, and confirmed in the faith which he before professed. They show to this day the pit into which that memorable water was thrown, of a square shape, surrounded with wood, and filled with little stones. It is near the church in which his body reposes, on the south side. From that time God permitted many other . cures to be wrought by means of those same stones, and the dirt from the same place. 

Sed nec defuncto ac tumulato Christi famulo signa sanitatum quae vivens exercuerat, cessare potuerunt. Contigit namque puerum quemdam in territorio Lindisfarnensium, ^[782C] atrocissimo daemone vexari, ita ut sensu rationis funditus amisso clamaret, ejularet, et vel sua membra vel quidquid attingere posset morsibus dilaniare niteretur. Missus est ad energumenum presbyter de monasterio: qui cum solitus fuisset per exorcismi gratiam immundos fugare spiritus, huic tamen obsesso prodesse nil prorsus valebat. Unde dedit consilium patri illius, ut impositum carro puerum ^[783A] ad monasterium deferret, atque ad reliquias beatorum martyrum quae ibi sunt Dominum pro illo precaretur. Fecit ut monuerat, sed noluere sancti Dei martyres ei petitam reddere sanitatem, ut quam celsum inter se locum Cudberctus haberet, ostenderent. Cum ergo insanus ululando, ingemiscendo, et frendendo dentibus nimio cunctorum visus et auditus horrore concuteret, nec esset qui aliquod remedii genus excogitare quivisset, tum ecce quidam de presbyteris edoctus in spiritu per opitulationem beati Patris Cudbercti illum posse sanari, venit clanculo ad locum, ubi noverat effusam fuisse aquam, qua corpus ejus defunctum fuerat lotum; tollensque inde modicam humi particulam immisit in aquam; quam deferens ad patientem infudit in ore ejus, quo horribiliter ^[783B] hiante voces diras ac flebiles emittebat. Statim autem ut attigit aquam, continuit clamores, clausit os, clausit et oculos, qui sanguinei et furibundi patebant, caput et corpus totum reclinavit in requiem. Qui etiam placido sopore noctem transegit, et mane de somno simul et vesania consurgens, liberatum se a daemonio quo premebatur beati Cudbercti meritis et intercessione cognovit. Mirandum et bonis omnibus delectabile spectaculum, cum videres filium cum patre sospitem loca sancta circuire, ac sanctorum auxilio gratias sanissima mente referre, qui pridie prae insania mentis nec seipsum quis esset vel ubi esset poterat agnoscere. Qui ubi, tota fratrum caterva astante, vidente et congratulante, ad reliquias martyrum genibus flexis dedit laudem Deo Domino et ^[783C] Salvatori nostro Jesu Christo, jam et ab hostis verbere liberatus, et in fide firmior quam fuerat effectus, ad propria rediit. Ostenditur usque hodie fossa illa cui memorabile infusum est lavacrum, quadrato schemate facta, ligno undique circumdata, et lapillis intus impleta. Est autem juxta ecclesiam in qua corpus ejus requiescit, ad partem Meridianam. Factumque est ex eo tempore, ut plures sanitatum operationes per eosdem lapides vel eamdem terram, Domino donante, fierent.

CHAPTER XLII

CAP. XLII.

HOW HIS BODY AFTER NINE YEARS WAS FOUND UNDECAYED

Quomodo corpus ipsius post undecim sit annos sine corruptione repertum.

Now Divine Providence, wishing to show to what glory this holy man was exalted after death, who even before death had been distinguished by so many signs and miracles, inspired the minds of the brethren with a wish to remove his bones, which they expected to find dry and free from his decayed flesh, and to put them in a small coffer, on the same spot, above the ground, as objects of veneration to the people. This wish they communicated to the holy Bishop Eadbert about the middle of Quadragesima; and he ordered them to execute this on the 20th of April, which was the anniversary of the day of his burial. They accordingly did so; and opening the tomb, found his body entire, as if he were still alive, and his joints were still flexible, as if he were not dead, but sleeping. His clothes, also, were still undecayed, and seemed to retain their original freshness and colour. When the brethren saw this, they were so astonished, that they could scarcely speak, or look on the miracle which lay before them, and they hardly knew what they were doing.

Volens autem latius monstrare divina dispensatio, ^[783D] quanta in gloria vir sanctus post mortem viveret, ^[784A] cujus ante mortem vita sublimis crebris etiam miraculorum patebat indiciis, transactis sepulturae ejus annis undecim, immisit in animo fratrum ut tollerent ossa illius, quae, more mortuorum, consumpto jam et in pulverem redacto corpore reliquo, sicca invenienda rebantur, atque in levi arca recondita, in eodem quidem loco, sed supra pavimentum dignae venerationis gratia locarent. Quod dum sibi placuisse Eadbercto antistiti suo medio ferme Quadragesimae tempore referrent, adnuit consilio eorum, jussitque ut die depositionis ejus, quae est tertia decima Kalendarum Aprilium, hoc facere meminissent. Fecerunt autem ita. Et aperientes sepulcrum, invenerunt corpus totum quasi adhuc viveret integrum, et flexibilibus artuum compagibus multo dormienti quam mortuo ^[784B] similius. Sed et vestimenta omnia quibus indutum erat non solum intemerata, verum etiam prisca novitate et claritudine miranda parebant. Quod ubi viderunt fratres, nimio mox timore sunt et tremore perculsi, adeo ut vix aliquid loqui, vix auderent intueri miraculum quod parebat, vix ipsi quid agerent nossent.

As a proof of the uncorrupted state of the clothes, they took a portion of them from one of the extremities,-for they did not dare to take any from the body itself,-and hastened to tell what they had found to the bishop, who was then walking alone at a spot remote from the monastery, and closed in by the flowing waves of the sea. Here it was his custom to pass the Quadragesima; and here he occupied himself forty days before the birthday of our Lord in the utmost devotion, accompanied with abstinence, prayer, and tears. Here, also, his venerable predecessor, Cuthbert, before he went to Farne, as we have related, Spent a portion of his spiritual warfare in the service of the Lord. The brethren brought with them, also, the piece of cloth in which the body of the saint had been wrapped. The bishop thanked them for the gift, and heard their report with eagerness, and with great earnestness kissed the cloth as if it were still on the saint’s body. “Fold up the body,” said he, “ in new cloth instead of this, and place it in the chest which you have prepared. But I know of a certainty that the place which has been consecrated by the virtue of this heavenly miracle will not long remain empty; and happy is he to whom the Lord, who is the giver of true happiness, shall grant to rest therein.” To these words he added what I have elsewhere expressed in verse, and said,

Extremam autem indumentorum ejus partem pro ostendendo incorruptionis signo tollentes, nam quae carni illius proxima aderant prorsus tangere timebant, festinarunt referre antistiti quod invenerant: qui tum forte in remotiore a monasterio loco, refluis undique maris fluctibus cincto solitarius manebat. In hoc etenim semper Quadragesimae tempus agere, in hoc quadraginta ante dominicum natale dies in magna ^[784C] continentiae, orationis et lacrymarum devotione ducere consueverat. In quo etiam venerabilis praecessor ejus Cudberctus, priusquam Farne peteret, sicut et supra docuimus, aliquandiu secretus Domino militabat. Attulerunt autem et partem indumentorum, quae corpus sanctum ambierant. Quae cum ille et munera gratanter acciperet, et miracula libenter audiret, nam et ipsa indumenta quasi Patris adhuc corpori circumdata miro deosculabatur affectu: «Nova, inquit, indumenta corpori pro his quae tulistis circumdate, et sic reponite in theca quam parastis. Scio autem certissime quia non diu vacuus remanebit locus qui tanta coelestis miraculi virtute consecratus est. Et beatus est multum, cui in eo sedem ^[784D] quiescendi Dominus verae beatitudinis auctor^[785A] atque largitor concedere dignatur. Adjecitque mirando, quae quondam versibus dixi, et ait: 

“What man the wondrous gifts of God shall tell?
What ear the joys of paradise shall hear?
Triumphant o’er the gates of death and hell, 
The just shall live amid the starry sphere,” &c.

«Quis Domini expediet coelestia munera dictis, 

   Vel paradisiacas quae capit auris opes? 

Dum pius infesti disrupto pondere lethi, 

   Vivere siderea semper in arce dabit; 

Mortua nunc tanto qui membra decorat honore, 

   Pulchraque perpetuae pignora praestat opis. 

Quamque beata domus sub tantoque hospite fulges, 

   Nescia quae naevi lumine laeta micas! 

Nec tibi difficile, Omnipotens, mandare sub arvo, 

   Ne depasta voret funera labes edax; 

Qui triduo servas ceti sub viscere vatem, 

   Lucis iter pandens mortis ab ore tuo; 

Qui ignibus in mediis insontia membra tueris, 

   Ne Hebraeum noceat Chaldea flamma decus; 

Dena quater renovas per frigora plebis amictum 

   Quae variam fugiens invia servat humum; 

Qui rediviva levem formas in membra favillam, 

   Cum tremet angelicis mundus ab axe tubis.»^[785B] 

When the bishop had said much more to this effect, with many tears and much contrition, the brethren did as he ordered them; and having folded up the body in some new cloth, and placed it in a chest, laid it on the pavement of the sanctuary. 

Haec et hujusmodi plura ubi multis cum lacrymis, ac magna compunctione pontifex tremente lingua complevit, fecerunt fratres ut jusserat: et involutum novo amictu corpus levique in theca reconditum, super pavimentum sanctuarii composuerunt.

CHAPTER XLIII

CAP. XLIII.

HOW THE BODY OF BISHOP EADBERT WAS LAID IN THE GRAVE OF THE MAN OF GOD, AND THE COFFIN OF THAT SAINT PLACED UPON IT

Quomodo corpus Eadbercti episcopi in tumulo viri Dei ponentes, sarcophagum illius desuper posuerint.

MEANWHILE, God’s chosen servant, Bishop Eadbert, was seized by an illness, which daily grew more and more violent, so that not long after, that is, on the sixth of May, he also departed to the Lord. It was an especial mercy granted to his earnest prayers, that he left this life by a gradual, and not a sudden death. His body was placed in the grave of the blessed father Cuthbert, and upon it they placed the coffin in which the body of that saint lay. And to this day miracles are there wrought if the faith of those who seek them admit of it. Even the clothes which had covered his blessed body, whether dead or alive, still possess a healing power. 

Interea Deo dilectus antistes Eadberctus morbo corripitur acerbo, et crescente per dies multumque ingravescente ardore languoris, non multo post, id est, pridie Nonas Maias, etiam ipse migravit ad Dominum: impetrato ab eo munere, quod diligentissime petierat, videlicet, ut non repentina morte, sed longa excoctus aegritudine transiret e corpore. ^[785C] Cujus corpus in sepulcro beati Patris Cudbercti ponentes, apposuerunt desuper arcam in qua incorrupta ejusdem Patris membra locaverant. Ubi nunc usque si petentium fides exigat, miraculorum signa fieri non desinunt. Sed et indumenta quae sanctissimum corpus ejus vel vivum vel sepultum vestierant, a gratia curandi non vacant.

CHAPTER XLIV

CAP. XLIV.

HOW A SICK MAN WAS CURED AT HIS TOMB BY PRAYER

Qualiter aegrotus ad tumbam ejus sit orando curatus.

LASTLY, there came from foreign parts a certain priest of the reverend and holy Wilbrord Clement, bishop of the Fresons, who, whilst he was stopping at the monastery, fell into a severe illness, which lasted so long, that his life was despaired of. Overcome with pain, he seemed unable either to live or die, until, thinking on a happy plan, he said to his attendant, “Lead me, I beg of you, to-day after mass,” (for it was Sunday,) “to the body of the holy man of God, to pray: I hope his intercession may save me from these torments, so that I may either return whole to this life, or die, and go to that which is everlasting.” His attendant did as he had asked him, and with much trouble led him, leaning on a staff, into the church. He there bent his knees at the tomb of the holy father, and, with his head stooping towards the ground, prayed for his recovery; when, suddenly, he felt in all his limbs such an accession of strength from the incorruptible body of the saint, that he rose up from prayer without trouble, and returned to the guests’ chamber with out the assistance of the conductor who had led him, or the staff on which he had leaned. A few days afterwards he proceeded in perfect health upon his intended journey. 

Denique adveniens transmarinis e partibus clericus quidam reverentissimi et sanctissimi Wilbrordi Clementis Fresonum gentis episcopi, dum aliquot dies ibidem hospes moraretur, decidit in infirmitatem gravissimam, ita ut invalescente per longum ^[785D] tempus molestia jam desperatus jaceret. Qui cum victus dolore videretur sibi nec mori nec vivere posse, invento salubri consilio dixit ministro suo: «Obsecro perducas me hodie post celebratas missas, ^[786A] adorare ad corpus sacratissimi viri Dei, erat enim dies Dominica: spero per gratiam intercessionis ejus his cruciatibus eripiar, ut vel sanatus ad praesentem vitam redeam, vel defunctus perveniam ad aeternam.» Fecit ille ut rogaverat, baculoque innitentem aegrotum in ecclesiam non parvo cum labore perduxit. Qui cum ad sepulcrum sanctissimi ac Deo dilecti Patris genua curvaret, caput in terram dimitteret, pro sua sospitate rogaret, tantas continuo vires suum corpus de incorrupto illius corpore accepisse persensit, ut absque labore ipse ab oratione resurgeret; absque adminiculo vel ministri ducentis, vel baculi sustentantis, ad hospitium rediret. Qui post dies paucos roborata ad integrum virtute, viam quam disposuerat peregit.

CHAPTER XLV

CAP. XLV.

HOW A PARALYTIC WAS HEALED BY MEANS OF HIS SHOES

Quomodo paralyticus sit per ejus calceamenta sanatus.^[786B]

THERE was a young man in a monastery not far off, who had lost the use of all his limbs by a weakness which the Greeks call paralysis. His abbot, knowing that there were skilful physicians in the monastery of Lindisfarne, sent him thither with a request that, if possible, he might be healed. The brethren, at the instance of their own abbot and bishop also, attended to him with the utmost care, and used all their skill in medicine, but without effect, for the malady increased daily, insomuch that, save his mouth, he could hardly move a single limb. Being thus given over by all worldly physicians, he had recourse to Him who is in heaven, who, when He is sought out in truth, is kind towards all our iniquities, and heals all our sicknesses. The poor man begged of his attendant to bring him something which had come from the incorruptible body of the holy man; for he believed that by means thereof he might, with the blessing of God, return to health. The attendant, having first consulted the abbot, brought the shoes which the man of God had worn in the tomb, and having stripped the poor man’s feet naked, put them upon him; for it was in his feet that the palsy had first attacked him. This he did at the beginning of the night, when bedtime was drawing near. A deep sleep immediately came over him; and as the stillness of night advanced, the man felt a palpitation in his feet alternately, so that the attendants, who were awake and looking on, perceived that the virtue of the holy man’s relics was be ginning to exert its power, and that the desired restoration of health would ascend upwards from the feet. As soon as the monastery bell struck the hour of midnight prayer, the invalid himself was awakened by the sound and sat up. He found his nerves and the joints of his limbs suddenly endowed with inward strength: his pains were gone; and perceiving that he was cured, he arose, and in a standing posture spent the whole time of the midnight or matin song in thanksgiving to God. In the morning he went to the cathedral, and in the sight of all the congratulating brethren he went round all the sacred places, offering up prayers and the sacrifice of praise to his Saviour. Thus it came to pass, that, by a most wonderful vicissitude of . things, he, who had been carried thither weak and borne upon a cart, returned home sound in his own strength, and with all his limbs strengthened and confirmed. Where fore it is profitable to bear in mind that this change was the work of the right hand of the Most High, whose mighty miracles never cease from the beginning of the world to show themselves forth to mankind.

Erat in monasterio quodam non procul inde posito adolescens, ea quam Graeci paralysin vocant infirmitate, omni membrorum officio destitutus. Unde abbas ipsius, sciens in monasterio Lindisfarnensium medicos esse peritissimos, misit eum illo, rogans infirmanti si quid possent curationis conferrent. Qui cum suo quoque abbate et episcopo jubentibus diligenter illi assisterent, et quidquid nossent erga eum industriae medicinalis impenderent, nihil omnino proficere valebant: quin potius crescebat quotidie morbus, et paulatim in deteriora vergebat, adeo ut excepto ore nullum pene membrum posset loco movere. ^[786C] Cumque a carnalibus medicis diu frustra laborantibus desperatus ac desertus jaceret, confugit ad auxilium medici coelestis: qui in veritate petitus, propitius fit omnibus iniquitatibus nostris, et qui sanat omnes languores nostros. Rogavit namque ministrum suum, ut aliquam sibi portionem de incorruptibilibus sacri corporis afferret exuviis, quia crederet per hujus se virtutem, ad gratiam sanitatis Domino largiente reversurum. Qui consulto abbate attulit calceamenta, quae viri Dei in sepulcro pedes induerant, et ea pedibus dissolutis aegroti circumdedit: siquidem primo a pedibus eum paralysis adprehenderat. Fecit autem hoc noctis initio, cum tempus requiescendi adesset; statimque ille placidum dimissus in soporem, procedente intempestae noctis ^[786D] silentio, coepit alternis palpitare pedibus, ut palam qui vigilabant et videbant ministri animadverterent, quia donata per reliquias viri sancti virtute medicandi, sanitas optata a planta pedum per caetera ^[787A] membra esset transitura. At ubi consuetum in monasterio nocturnae orationis signum insonuit, excitatus sonitu resedit ipse. Nec mora, solidatis interna virtute nervis, artuumque compagibus universis, ac dolore fugato, sanatum se esse intelligens surrexit, et in gratiarum actione Domino omne nocturnae sive matutinae psalmodiae tempus stando persolvit. Mane autem jam facto processit ad ecclesiam, videntibusque et congratulantibus universis, circuit loca sancta orando, et suo Salvatori sacrificium laudis offerendo. Factumque est ut pulcherrima rerum conversione, is qui dissolutus toto corpore illuc in vehiculo perlatus fuerat, inde strictis firmatisque membris omnibus domum per se rediret incolumis. Unde meminisse juvat, quia haec est immutatio dexterae ^[787B] Excelsi, cujus memoranda ab initio mirabilia mundo fulgere non cessant.

CHAPTER XLV

HOW THE HERMIT FELGELD WAS CURED OF A SWELLING 1N THE FACE BY MEANS OF THE COVERING OF THE WALL OF TIIE MAN OF GOD’S HOUSE

CAPUT XLVI. Qualiter anachorita Felgeldus operimento parietis ejus sit a vultus tumore mundatus.

NOR do I think I ought to omit the heavenly miracle which the Divine mercy showed by means of the ruins of the holy oratory, in which the venerable father went through his solitary warfare in the service of the Lord. Whether it was effected by the merits of the same blessed father Cuthbert, or his successor Ethelwald, a man equally devoted to the Lord, the Searcher of the heart knows best. There is no reason why it may not be attributed to either of the two, in conjunction with the faith of the most holy father Felgeld; through whom and in whom the miraculous cure, which I mention, was effected. He was the third person who became tenant of the same place and its spiritual warfare, and, at present more than seventy years old, is awaiting the end of this life, in expectation of the heavenly one.

Nec praetereundum arbitror quid miraculi coelestis etiam per reliquias sanctissimi oratorii in quo Pater venerabilis solitarius Domino militare consueverat, divina pietas ostenderit. Quod tamen utrum meritis ejusdem beati Patris Cudbercti, an successoris ejus Aedilwaldi, viri aeque Deo dediti ascribendum sit, internus Arbiter noverit. Neque aliqua ratio vetat utriusque merito factum credi, comitante etiam fide reverentissimi Patris Felgeldi, per quem et in quo miraculum ipsum quod refero sanationis completum est. Ipse est qui tertius ejusdem loci et militiae spiritalis ^[787C] haeres, hodie major septuagenario in magno vitae futurae desiderio terminum praesentis exspectat.

When, therefore, God’s servant Cuthbert had been translated to the heavenly kingdom, and Ethelwald had commenced his occupation of the same island and monastery, after many years spent in conversation with the monks, he gradually aspired to the rank of anchoritish perfection. The walls of the aforesaid oratory, being composed of planks somewhat careless]y put together, had become loose and tottering by age, and, as the planks separated from one another, an opening was afforded to the weather. The venerable man, whose aim was rather the splendour of the heavenly than of an earthly mansion, having taken hay, or clay, or whatever he could get, had filled up the crevices, that he might not be disturbed from the earnestness of his prayers by the daily violence of the winds and storms. When Ethelwald entered and saw these contrivances, he begged the brethren who came thither to give him a calf’s skin, and fastened it with nails in the corner, where himself and his predecessor used to kneel or stand when they prayed, as a protection against the storm.

Cum ergo viro Domini Cudbercto ad coelestia regna translato, Aedilwaldus ejusdem insulae et monasterii colonus existere coepisset, qui et ipse multos antea per annos in monachica conversatione probatus, rite gradum anachoreticae sublimitatis ascendebat; reperit quia parietes praefati oratorii, qui tabulis minus diligenter coaptatis erant compositi, longa essent vetustate dissoluti, et separatis ab invicem tabulis facilem turbinibus praebuissent ingressum. Sed vir venerabilis, qui coelestis aedificii magis quam terreni decorem quaerebat, sumpto feno vel argilla, vel quidquid hujusmodi materiae reperisset, stipaverat rimulas, ^[787D] ne quotidianis imbrium sive ventorum injuriis ab ^[788A] orandi retardaretur instantia. Cum haec igitur Aedilwaldus ingressus locum vidisset, postulavit a frequentantibus se fratribus pelliculam vituli, eamque illo in angulo quo et ipse et praedecessor ejus Cudberctus saepius orans stare vel genuflectere solebat, clavis affixam violentiis procellarum opposuit.

Twelve years after, he also ascended to the joys of the heavenly kingdom, and Felgeld became the third inhabitant of the place. It then seemed good to the right reverend Eadfrid, bishop of the church of Lindisfarne, to restore from its foundation the time-worn oratory. This being done, many devout persons begged of Christ’s holy servant Felgeld to give them a small portion of the relics of God’s servant Cuthbert, or of Ethelwald his successor. He accordingly determined to cut up the above-named calf’s skin to pieces, and give a portion to each. But he first experienced its influence in his own person: for his face was much deformed by a swelling and a red patch. The symptoms of this deformity had become manifest long before to the monks, whilst he was dwelling among them. But now that he was living alone, and bestowed less care on his person, whilst he practised still greater rigidities, and, like a prisoner, rarely enjoyed the sun or air, the malady increased, and his face became one large red swelling. Fearing, therefore, lest he should be obliged to abandon the solitary life and return to the monastery; presuming in his faith, he trusted to heal himself by the aid of those holy men whose house he dwelt in, and whose holy life he sought to imitate. For he steeped a piece of the skin above mentioned in water, and washed his face therewith; whereupon the swelling was immediately healed, and the cicatrice disappeared. This I was told, in the first instance, by a religious priest of the monastery of Jarrow, who said that he well knew Felgeld’s face to have been in the deformed and diseased state which I have described, and that he saw it and felt it with his hand through the window after it was cured. Felgeld after wards told me the same thing, confirming the report of the priest, and asserting that his face was ever afterwards free from the blemish during the many years that he passed in that place. This he ascribed to the agency of the Almighty Grace, which both in this world heals many, and in the world to come will heal all the maladies of our minds and bodies, and, satisfying our desires after good things, crown us for ever with its mercy and compassion, AMEN. 

At postquam ipse quoque, expletis ibi duodecim continuis annis, gaudium supernae beatitudinis intravit, ac tertius locum eumdem Felgeldus incolere coepit, placuit reverentissimo Lindisfarnensis Ecclesiae pontifici Eadfrido, dissolutum vetustate oratorium illud a fundamentis restaurare. Quod dum esset opus expletum, et multi devota religione a beato Christi athleta Felgeldo postularent, quatenus aliquam illis particulam de reliquiis sancti ac Deo dilecti Patris ^[788B] Cudbercti, sive successoris ejus Aedilwaldi dare debuisset, visum est illi divisam particulatim memoratam pelliculam petentibus dandam. Sed daturus eam aliis, prius in se ipse quid haec virtutis haberet expertus est. Habebat namque vultum deformi rubore simul et tumore perfusum: cujus quidem futuri in eo languoris et prius, cum adhuc communi inter fratres vita degeret, aspicientibus in facie ejus signa patebant. At cum in solitudine remotus minorem corpori cultum, majorem adhiberet continentiam, et quasi diutino carcere inclusus, rarius vel fotu solis, vel aeris uteretur afflatu, excrevit languor in majus, faciemque totam tumenti ardore replevit. Timens ergo ne forte magnitudine hujusmodi infirmitatis solitariam deserere vitam, et communem necesse esset ^[788C] conversationem repetere, fideli usus est praesumptione, speravitque se illorum ope curandum, quorum se mansionem tenere, et vitam gaudebat imitari. Mittens enim praefatae partem pelliculae in aquam, ipsa aqua lavit suam faciem, statimque tumor omnis qui hanc obsederat, et scabies foeda recessit, juxta quod mihi et primo religiosus quidam presbyter hujus monasterii Girwensis indicavit, qui se vultum illius, et prius tumentem ac deformem nosse, et postea mundatum per fenestram manu palpasse referebat; et ipse postmodum Felgeldus retulit, astruens quia res ita ut presbyter narraverat esset expleta, et quod ex eo tempore, cum inclusus per multa annorum curricula maneret, ut prius, immunem ab hujusmodi ^[788D] molestia vultum semper haberet, agente ^[789A] gratia Dei omnipotentis, quae et in praesenti multos, et in futuro omnes cordis et corporis nostri languores sanare consuevit, satiansque in bonis desiderium ^[790A] nostrum, sua nos in perpetuum misericordia et miseratione coronat. Amen.