So inevitable9 was the Christianisation of England, that even while the flood of paganism was pouring westward10, the east was beginning to receive the faith of Rome from the Frankish kingdom and from Italy. It has been necessary, indeed, to anticipate a little, in order to show the story of the conquest in its true light. Ten years before the heathen ?thelfrith of Northumbria massacred the Welsh monks12 at Chester, Augustine had brought Christianity to the people of Kent.
In 596, Gregory the Great determined13 to send a mission to England. Even before that time, Kent had been in closer union with the Continent than any other part of the country. Trade went on with the kindred Saxon coast of the Frankish kingdom, and ?thelberht, the ambitious Kentish king, and over-lord of all England south of the Humber, had even married Bercta, a daughter of the Frankish king of Paris. Bercta was of course a Christian, and she brought her own Frankish chaplain, who officiated in the old Roman church of St. Martin, at Canterbury. But Gregory's mission was on a far larger scale. Augustine, prior of the monastery14 on the C?lian Hill, was sent with forty monks to convert the heathen English. They landed in Thanet, in 597, with all the pomp of Roman civilisation and ecclesiastical symbolism. Gregory had rightly determined to try by ritual and show to impress the barbarian15 mind. ?thelberht, already predisposed to accept the Continental16 culture, and to assimilate his rude kingdom to the Roman model, met them in the open air at a solemn meeting; for he feared, says B?da, to meet them within four walls, lest they should practice incantations upon him. The foreign monks advanced in procession to the king's presence, chanting their litanies, and displaying a silver cross. ?thelberht yielded almost at once. He and all his court became Christians18; and the people, as is usual amongst barbarous tribes, quickly conformed to the faith of their rulers. ?thelberht gave the missionaries19 leave to build new churches, or to repair the old ones erected20 by the Welsh Christians. Augustine returned to Gaul, where he was consecrated21 as Archbishop of the English nation, at Arles. Kent became thenceforth a part of the great Continental system. Canterbury has ever since remained the metropolis24 of the English Church; and the modern archbishops trace back their succession directly to St. Augustine.
For awhile, the young Church seemed to make vigorous progress. Augustine built a monastery at Canterbury, where ?thelberht founded a new church to SS. Peter and Paul, to be a sort of Westminster Abbey for the tombs of all future Kentish kings and archbishops. He also restored an old Roman church in the city. The pope sent him sacramental vessels26, altar cloths, ornaments27, relics28, and, above all, many books. Ten years later, Augustine enlarged his missionary field by ordaining29 two new bishops25—Mellitus, to preach to the East Saxons, "whose metropolis," says B?da, "is the city of London, which is the mart of many nations, resorting to it by sea and land;" and Justus to the episcopal see of West Kent, with his bishop22-stool at Rochester. The East Saxons nominally30 accepted the faith at the bidding of their over-lord, ?thelberht; but the people of London long remained pagans at heart. On Augustine's death, however, all life seemed again to die out of the struggling mission. Laurentius, who succeeded him, found the labour too great for his weaker hands. In 613 ?thelberht died, and his son Eadbald at once apostatised, returning to the worship of Woden and the ancestral gods. The East Saxons drove out Mellitus, who, with Justus, retired31 to Gaul; and Archbishop Laurentius himself was minded to follow them. Then the Kentish king, admonished32 by a dream of the archbishop's, made submission33, recalled the truant34 bishops, and restored Justus to Rochester. The Londoners, however, would not receive back Mellitus, "choosing rather to be under their idolatrous high-priests." Soon Laurentius died too, and Mellitus was called to take his place, and consecrated at last a church in London in the monastery of St. Peter. In 624, the third archbishop was carried off by gout, and Justus of Rochester succeeded to the primacy of the struggling church. Up to this point little had been gained, except the conversion35 of Kent itself, with its dependent kingdom of Essex—the two parts of England in closest union with the Continent, through the mercantile intercourse by way of London and Richborough.
Under the new primate36, however, an unexpected opening occurred for the conversion of the North. The Northumbrian kings had now risen to the first place in Britain. ?thelfrith had done much to establish their supremacy37; under Eadwine it rose to a height of acknowledged over-lordship. "As an earnest of this king's future conversion and translation to the kingdom of heaven," says B?da, with pardonable Northumbrian patriotic38 pride, "even his temporal power was allowed to increase greatly, so that he did what no Englishman had done before—that is to say, he united under his own over-lordship all the provinces of Britain, whether inhabited by English or by Welsh." Eadwine now took in marriage ?thelburh, daughter of ?thelberht, and sister of the reigning39 Kentish king. Justus seized the opportunity to introduce the Church into Northumbria. He ordained40 one Paulinus as bishop, to accompany the Christian lady, to watch over her faith, and if possible to convert her husband and his people.
Gregory had planned his scheme with systematic41 completeness; he had decided42 that there should be two metropolitan43 provinces, of York and London (which he knew as the old Roman capitals of Britain), and that each should consist of twelve episcopal sees. Paulinus now went to York in furtherance of this comprehensive but abortive44 scheme. A miraculous45 escape from assassination46, or what was reputed one, gave the Roman monk11 a hold over Eadwine's mind; but the king decided to put off his conversion till he had tried the efficacy of the new faith by a practical appeal. He went on an expedition against the treacherous47 king of the West Saxons, who had endeavoured to assassinate48 him, and determined to abide49 by the result. Having overthrown50 his enemy with great slaughter51, he returned to his royal city of Coningsborough (the king's town), and put himself as a catechumen under the care of Paulinus. The pope himself was induced to interest himself in so promising52 a convert; and he wrote a couple of briefs to Eadwine and his queen. These letters, the originals of which were carefully preserved at Rome, are copied out in full by B?da. No doubt, the honour of receiving such an epistle from the pontiff of the Eternal City was not without its effect upon the semi-barbaric mind of Eadwine, who seems in some respects to have inherited the old Roman traditions of Eboracum.
Still the king held back. To change his own faith was to change the faith of the whole nation, and he thought it well to consult his witan. The old English assembly was always aristocratic in character, despite its ostensible53 democracy, for it consisted only of the heads of families; and as the kingdoms grew larger, their aristocratic character necessarily became more pronounced, as only the wealthier persons could be in attendance upon the king. The folk-moot had grown into the witena-gemot, or assembly of wise men. Eadwine assembled such a meeting on the banks of the Derwent—for moots54 were always held in the open air at some sacred spot—and there the priests and thegns declared their willingness to accept the new religion. Coifi, chief priest of the heathen gods, himself led the way, and flung a lance in derision at the temple of his own deities55. To the surprise of all, the gods did not avenge56 the insult. Thereupon "King ?duin, with all the nobles and most of the common folk of his nation, received the faith and the font of holy regeneration, in the eleventh year of his reign17, which is the year of our Lord's incarnation the six hundred and twenty-seventh, and about the hundred and eightieth after the arrival of the English in Britain. He was baptized at York on Easter-day, the first before the Ides of April (April 12), in the church of St. Peter the Apostle, which he himself had hastily built of wood, while he was being catechised and prepared for Baptism; and in the same city he gave the bishopric to his prelate and sponsor Paulinus. But after his Baptism he took care, by Paulinus's direction, to build a larger and finer church of stone, in the midst whereof his original chapel57 should be enclosed." To this day, York Minster, the lineal descendant of Eadwine's wooden church, remains58 dedicated59 to St. Peter; and the archbishops still sit in the bishop-stool of Paulinus. Part of Eadwine's later stone cathedral was discovered under the existing choir60 during the repairs rendered necessary by the incendiary Martin. As to the heathen temple, its traces still remained even in B?da's day. "That place, formerly61 the abode62 of idols63, is now pointed64 out not far from York to the westward, beyond the river Dornuentio, and is to-day called Godmundingaham, where the priest himself, through the inspiration of the true God, polluted and destroyed the altars which he himself had consecrated." So close did B?da live to these early heathen English times. From the date of St. Augustine's arrival, indeed, B?da stands upon the surer ground of almost contemporary narrative65.
Still the greater part of English Britain remained heathen. Kent, Essex, and Northumbria were converted, or at least their kings and nobles had been baptised: but East Anglia, Mercia, Sussex, Wessex, and the minor66 interior principalities were as yet wholly heathen. Indeed, the various Teutonic colonies seemed to have received Christianity in the exact order of their settlement: the older and more civilised first, the newer and ruder last. Paulinus, however, made another conquest for the church in Lindsey (Lincolnshire), "where the first who believed," says the Chronicle, "was a certain great man who hight Blecca, with all his clan67." In the very same year with these successes, Justus died, and Honorius received the See of Canterbury from Paulinus at the old Roman city of Lincoln. So far the Roman missionaries remained the only Christian teachers in England: no English convert seems as yet to have taken holy orders.
Again, however, the church received a severe check. Mercia, the youngest and roughest principality, stood out for heathendom. The western colony was beginning to raise itself into a great power, under its fierce and strong old king Penda, who seems to have consolidated68 all the petty chieftainships of the Midlands into a single fairly coherent kingdom. Penda hated Northumbria, which, under Eadwine, had made itself the chief English state: and he also hated Christianity, which he knew only as a religion fit for Welsh slaves, not for English warriors69. For twenty-two years, therefore, the old heathen king waged an untiring war against Christian Northumbria. In 633, he allied70 himself with Cadwalla, the Christian Welsh king of Gwynedd, or North Wales, in a war against Eadwine; an alliance which supplies one more proof that the gulf71 between Welsh and English was not so wide as it is sometimes represented to be. The Welsh and Mercian host met the Northumbrians at Heathfield (perhaps Hatfield Chase) and utterly72 destroyed them. Eadwine himself and his son Osfrith were slain73. Penda and Cadwalla "fared thence, and undid74 all Northumbria." The country was once more divided into Deira and Bernicia, and two heathen rulers succeeded to the northern kingdom. Paulinus, taking ?thelburh, the widow of Eadwine, went by sea to Kent, where Honorius, whom he had himself consecrated, received him cordially, and gave him the vacant see of Rochester. There he remained till his death, and so for a time ended the Christian mission to York. Penda made the best of his victory by annexing75 the Southumbrians, the Middle English, and the Lindiswaras, as well as by conquering the Severn Valley from the West Saxons. Henceforth, Mercia stands forth23 as one of the three leading Teutonic states in Britain.
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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isolated
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| adj.与世隔绝的 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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civilisation
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| n.文明，文化，开化，教化 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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warrior
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| n.勇士，武士，斗士 | |
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incipient
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| adj.起初的，发端的，初期的 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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monk
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| n.和尚，僧侣，修道士 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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determined
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| adj.坚定的；有决心的 | |
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monastery
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| n.修道院，僧院，寺院 | |
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barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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20
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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bishop
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| n.主教，（国际象棋）象 | |
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forth
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| adv.向前；向外，往外 | |
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metropolis
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| n.首府；大城市 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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ordaining
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| v.任命（某人）为牧师( ordain的现在分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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nominally
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| 在名义上，表面地； 应名儿 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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truant
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| n.懒惰鬼，旷课者；adj.偷懒的，旷课的，游荡的；v.偷懒，旷课 | |
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conversion
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| n.转化，转换，转变 | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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supremacy
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| n.至上；至高权力 | |
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patriotic
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| adj.爱国的，有爱国心的 | |
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reigning
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| adj.统治的，起支配作用的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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metropolitan
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| adj.大城市的，大都会的 | |
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abortive
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| adj.不成功的，发育不全的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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assassination
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| n.暗杀；暗杀事件 | |
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treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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assassinate
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| vt.暗杀，行刺，中伤 | |
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49
abide
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| vi.遵守；坚持；vt.忍受 | |
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50
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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51
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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52
promising
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| adj.有希望的，有前途的 | |
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ostensible
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| adj.(指理由)表面的，假装的 | |
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moots
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| v.提出…供讨论( moot的第三人称单数 ) | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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avenge
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| v.为...复仇，为...报仇 | |
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chapel
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| n.小教堂，殡仪馆 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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formerly
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| adv.从前，以前 | |
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abode
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| n.住处，住所 | |
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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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pointed
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| adj.尖的，直截了当的 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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consolidated
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| a.联合的 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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allied
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| adj.协约国的；同盟国的 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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utterly
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| adv.完全地，绝对地 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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Undid
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| v. 解开, 复原 | |
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annexing
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| 并吞( annex的现在分词 )； 兼并； 强占； 并吞（国家、地区等） | |
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