Part 11 (1/2)

Bede loved to learn even when he was a boy. We know this, for long afterward another learned man told his pupils to take Bede for an example, and not spend their time ”digging out foxes and coursing hares.”* And when he became a man he was one of the most learned of his time, and wrote books on nearly every subject that was then thought worth writing about.

*C. Plummer.

Once, when Bede was still a boy, a fearful plague swept the land, ”killing and destroying a great mult.i.tude of men.” In the monastery of Jarrow all who could read, or preach, or sing were killed by it. Only the Abbot himself and a little lad were left.

The Abbot loved services and the praises of the church. His heart was heavy with grief and mourning for the loss of his friends; it was heavy, too, with the thought that the services of his church could no longer be made beautiful with song.

For a few days the Abbot read the services all alone, but at the end of a week he could no longer bear the lack of singing, so calling the little lad he bade him to help him and to chant the responses.

The story calls up to us a strange picture. There stands the great monastery, all its rooms empty. Along its stone-flagged pa.s.sages the footsteps of the man and boy echo strangely. They reach the chapel vast and dim, and there, before the great altar with its gleaming lights, the Abbot in his robes chants the services, but where the voices of choir and people were wont to join, there sounds only the clear high voice of one little boy.

That little boy was Bede.

And thus night and morning the sound of prayer and praise rose from the deserted chapel until the force of the plague had spent itself, and it was once more possible to find men to take the places of those singers who had died.

So the years pa.s.sed on until, when Bede was thirty years of age, he became a priest. He might have been made an abbot had he wished. But he refused to be taken away from his beloved books.

”The office,” he said, ”demands household care, and household care brings with it distraction of mind, hindering the pursuit of learning.”*

*H. Morley, English Writers.

Bede wrote many books, but it is by his Ecclesiastical History (that is Church history) that we remember him best. As Caedmon is called the Father of English Poetry, Bede is called the Father of English History. But it is well to remember that Caedmon wrote in Anglo-Saxon and Bede in Latin.

There were others who wrote history before Bede, but he was perhaps the first who wrote history in the right spirit. He did not write in order to make a good minstrel's tale. He tried to tell the truth. He was careful as to where he got his facts, and careful how he used them. So those who came after him could trust him. Bede's History, you remember, was one of the books which Layamon used when he wrote his Brut, and in it we find many of the stories of early British history which have grown familiar to us.

It is in this book that we find the story of how Gregory saw the pretty children in the Roman slave market, and of how, for love of their fair faces, he sent Augustine to teach the heathen Saxons about Christ. There are, too, many stories in it of how the Saxons became Christian. One of the most interesting, perhaps, is about Edwin, King of Northumbria. Edwin had married a Christian princess, Ethelberga, sister of Eadbald, King of Kent. Eadbald was, at first, unwilling that his sister should marry a pagan king. But Edwin promised that he would not try to turn her from her religion, and that she and all who came with her should be allowed to wors.h.i.+p what G.o.d they chose.

So the Princess Ethelberga came to be Queen of Northumbria, and with her she brought Paulinus, ”a man beloved of G.o.d,” as priest.

He came to help her to keep faithful among a heathen people, and in the hope, too, that he might be able to turn the pagan king and his folk to the true faith.

And in this hope he was not disappointed. By degrees King Edwin began to think much about the Christian faith. He gave up wors.h.i.+pping idols, and although he did not at once become Christian, ”he often sat alone with silent lips, while in his inmost heart he argued much with himself, considering what was best to do and what religion he should hold to.” At last the King decided to call a council of his wise men, and to ask each one what he thought of this new teaching. And when they were all gathered Coifi, the chief priest, spoke.

”'O King,' he said, 'consider what this is which is now preached to us; for I verily declare to you, that the religion which we have hitherto professed has, as far as I can learn, no virtue in it. For none of your people has applied himself more diligently to the wors.h.i.+p of our G.o.ds than I. And yet there are many who receive greater favors from you, and are more preferred than I, and are more prosperous in their undertakings. Now if the G.o.ds were good for anything, they would rather forward me, who have been more careful to serve them. It remains, therefore, that if upon examination you find those new doctrines, which are now preached to us, better and more efficacious, we immediately receive them without delay.'

”Another of the King's chief men, approving of his words and exhortations, presently added: 'The present life of man, O King, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, while the storms of rain and snow prevail abroad. The sparrow, I say, flying in at one door and immediately out at another, whilst he is within is safe from the wintry storm; but after a short s.p.a.ce of fair weather, he immediately vanishes out of your sight into the dark winter from whence he had emerged. So this life of man appears for a short s.p.a.ce, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.'”

Others of the King's wise men and counselors spoke, and they all spoke to the same end. Coifi then said that he would hear yet more of what Paulinus had to tell. So Paulinus rose from his place and told the people more of the story of Christ. And after listening attentively for some time Coifi again cried out, ”'I advise, O King, that we instantly abjure and set fire to those temples and altars which we have consecrated without reaping any benefit from them.'

”In short, the King publicly gave his license to Paulinus to preach the Gospel, and renouncing idolatry, declared that he received the faith of Christ. And when he inquired of the high priest who should first profane the altars and temples of their idols with the enclosures that were about them, Coifi answered, 'I; for who can more properly than myself destroy those things which I wors.h.i.+ped through ignorance, for an example to all others through the wisdom which has been given me by the true G.o.d?'

”Then immediately, in contempt of his former superst.i.tions, he desired the King to furnish him with arms and a stallion. And mounting the same he set out to destroy the idols. For it was not lawful before for the high priest either to carry arms or to ride upon any but a mare.

”Having, therefore, girt a sword about him, with a spear in his hand, he mounted the King's stallion and proceeded to the idols.

The mult.i.tude, beholding it, concluded he was distracted. But he lost no time, for as soon as he drew near the temple he profaned the same, casting into it the spear which he held. And rejoicing in the knowledge of the wors.h.i.+p of the true G.o.d, he commanded his companions to destroy the temple, with all its enclosures, by fire.”*

*Dr. Giles's translation of Ecclesiastical History.