DOCSLIB.ORG

The Old English Version of Bede's Ecclesiastical History of the English

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Old English Version of Bede's Ecclesiastical History of the English THE OLD ENGLISH VERSION OF BEDEÕS ECCLESIASTICAL HISTORY OF THE ENGLISH PEOPLE translated by Thomas Miller In parentheses Publications Old English Series Cambridge, Ontario 1999 PREFACE. I, Bede, servant of Christ and priest, send greeting to the well beloved king Ceolwulf. And I send you the history, which I lately wrote about the Angles and Saxons, for yourself to read and examine at leisure, and also to copy out and impart to others more at large; and I have confidence in your zeal, because you are very diligent and inquisitive as to the sayings and doings of men of old, and above all of the famous men among our people. For this book either speaks good of the good, and the hearer imitates that, or it speaks evil of the evil, and the hearer flees and shuns the evil. For it is good to praise the good and blame the bad, that the hearer may profit. If your hearer be reluctant, how else will he gain instruction? I have written this for your profit and for your people; as God chose you out to be king, it behoves you to instruct your people. And that there may be the less doubt whether this be true, I will state the sources of my narrative. II. My first assistant and teacher was the venerable abbot Albinus, a man who had travelled much and studied, and was the best scholar in England. He told me chiefly about Theodorus, of blessed memory, who was bishop in Canterbury, and of the abbot Adrianus, under whom he had chiefly studied. All that he ascertained in Kent and the adjoining districts, from written documents and the traditions of old inhabitants, or from disciples of the blessed pope St. Gregory, all that was memorable, he transmitted to me through Nothhelm, the pious priest of London, either sending him to me in person or forwarding a written statement. From the beginning of these books till the English received the faith of Christ, we have derived what is here written from the 2 BedeÕs Ecclesiastical History traditions of old men, (thenceforward) up to the present, chiefly from the disciples of the blessed pope St. Gregory, with the dates according to the kingsÕ reigns, all recorded through abbot Albinus and the reports and statements of Nothhelm. They told me very much as to the bishops and the dates of the kings, under whom the East Saxons, West Saxons, East Angles and Northumbrians received the grace of ChristÕs faith. And it was chiefly through Albinus that I was encouraged to commence this work, (encouraged) also by Daniel the venerable bishop of the West Saxons, who still survives. He told me much about the South Saxons and West Saxons; and also about the Isle of Wight, (but this last) chiefly by letter. _ And through Cedd, the venerable bishop of the Mercians, and Chad, about the people of the Mercians and East Saxons _, and about the life and death of the bishops, we have learnt from the brethren of the monastery, founded by them, which is called Lastingham. Events in East Anglia we have traced partly from the writings of older men or their traditions; partly we have ascertained them from the statements of the venerable abbot Isse. The progress of ChristÕs faith in Lindsey we have learnt from the statements of the venerable bishop Cyneberht, and through written reports from him and other very trustworthy persons still living. (I also relate) what we have ascertained about the faith of Christ in Northumbria up to the present day, not on the authority of a single person, but from the statements of numberless faithful witnesses, who knew and remembered the events, and afterwards what I myself knew, I did not leave unrecorded. What I have written about the holy father Cuthbert, either in this book or in another, his deeds and his life, I have taken first from the writings I found among the brethren of the church at Lindisfarne, and the particulars, which I myself could ascertain from the report of very trustworthy persons, I have added on. And I now humbly beg and entreat the reader that, if he find or hear anything different about this, he will not blame me. 3 CONTENTS. BOOK I. I. About the position of Britain and Ireland, the island of the Scots, and about their first inhabitants. II. That the first emperor of the Romans, Gaius Julius, visited Britain. III. That the second emperor of the Romans, called Claudius, visited the same island, and subjected the Orkney islands to the Roman dominion; that also Vespasianus was sent by him and brought the Isle of Wight under the Roman rule. IV. That Lucius, king of the Britons, sent letters to pope Eleutherius praying to be made a christian, and his prayer was heard. V. That the emperor Severus took a large part of Britain, and separated it with a dyke from the other savage tribes. VI. About the reign of Diocletian, and that he persecuted the christians. VII. The passion of St. Alban and his companions, who shed their blood for the Lord at the same time. VIII. That when the persecutions ceased, the church in Britain had peace for some time till the days of the Arian heresy. IX. That in the reign of Gratianus the emperor Maximus was born in Britain, and again proceeded to Gaul with a vast host. X. That in the reign of Arcadius, Pelagius the Briton took up false doctrine contrary to belief in GodÕs grace. XI. That in the reign of Honorius, Gratianus and Constantius were born in Britain; and the first was slain in Britain, the other in Gaul. 4 BedeÕs Ecclesiastical History XII. That the Britons were wasted by the Scots and Picts, and entreated help from Rome. XIII. That in the reign of Theodosius, in whose days bishop Palladius was sent to the Scots who believed in Christ, the Britons sought help from king Aetius at Rome and received none. XIV. That the Britons, forced by severe famine, drove the barbarians beyond their borders; and soon after this an abundant harvest and luxury, mortality, sickness and ruin of the people followed. XV. That the Angles were invited into Britain by the Britons: who first soon drove out their adversaries, but not long afterwards made a treaty with them and turned their arms against the Britons their allies. XVI. That the Britons first won a victory over the Angles under the leadership of Ambrosius, a Roman. XVII. That bishop Germanus came by ship to Britain with Lupus, and by divine power first calmed the wildness of the sea and afterwards that of the Pelagians. XVIII. That the same bishop restored to sight the blind daughter of the magistrate; and after that coming to St. Alban there first received his relics, and deposited with them relics of the holy apostles and of other martyrs besides. XIX. That the same bishop was detained there from illness, and by his prayers quenched the conflagration of the houses, and was himself cured of his sickness by a vision. XX. That the same bishops brought divine aid to the Britons in battle; and then returned home. XXI. That when the pestilent heresy of Pelagius sprouted afresh, Germanus returned to Britain with Severus and first restored to a lame youth the power of walking, and then, by condemning or reforming heretics, brought back the people of God to walk in the ways of true faith. XXII. That the Britons for a time had rest from foreign wars, and wasted themselves in civil contests and plunged into many sins. 5 BedeÕs Ecclesiastical History XXIII. That the holy pope Gregory sent Augustine with monks to preach GodÕs word and faith to the English, and also encouraged them with comforting letters not to give up their task. XXIV. That Augustine first landed in Britain on the Isle of Thanet, and preached ChristÕs faith to the king of Kent; and then by his permission proceeded to preach GodÕs word in Kent. XXV. That Augustine in Kent imitated the life and teaching of the primitive church, and received an episcopal seat in the kingÕs town. XXVI. That the same, on becoming bishop, reported to pope Gregory what was done in Britain, and at the same time asked and received the popeÕs answer on necessary points. XXVII. That the same pope Gregory sent Augustine a pallium and more help to teach GodÕs word. XXVIII. That the pope sent to king ®thelberht a letter and presents; that Augustine restored Christchurch and built St. PeterÕs monastery. XXIX. That Augustine restored and built a church of Christ with the help of king ®thelberht. XXX. That Augustine built the monastery of the apostles Peter and Paul, and about its first abbot Peter. XXXI. That ®thelfrith, king of Northumbria, overcame the Scots in battle, and drove them over the English border. Here ends the first book. Here begins the second book. I. About the death of the blessed pope Gregory. Il. That Augustine instructed and admonished the British bishops for the sake of catholic unity, and also by performing a miracle before them; and what punishment overtook them for disregarding him. III. That Augustine consecrated as bishops Mellitus and Justus; and of his death. IV. That Laurentius and his fellow bishops admonished the Scots as to the unity of Holy Church, and above all as to the observance of Easter: and that Mellitus went to Rome. 6 BedeÕs Ecclesiastical History V. On the deaths of kings ®thelberht and SÏberht, their successors turned to idol worship; wherefore bishops Mellitus and Justus withdrew from Britain.
Load more

Recommended publications
  • Lesser Feasts and Fasts 2018
    Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response.
    [Show full text]
  • Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California
    3 (2016) Miscellaneous 3: AP-BI Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Department of Religious Studies, Santa Clara University, California, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.AP-BI Enrico Beltramini Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Santa Clara University, California, USA ABSTRACT This article thematizes a spiritual movement of ascetic hermits in California, which is based on the religious practice of Bede Griffiths. These hermits took their religious vows in India as Christian saṃnyāsis, in the hands of Father Bede, and then returned to California to ignite a contemplative renewal in the Christian dispirited tradition. Some tried to integrate such Indian tradition in the Benedictine order, while others traced new paths. KEY WORDS Bede; Griffiths; California; saṃnyāsa; Camaldoli; Christianity Preliminary Remarks— Sources and Definitions The present paper profited greatly from its main sources, Sr. Michaela Terrio and Br. Francis Ali, hermits at Sky Farm Hermitage, who generously shared with me their memories of Bede Griffiths as well as spiritual insights of their life of renunciation as Christian saṃnyāsis in California. Several of the personalities mentioned in this article are personally known to the author. I offer a definition of the main terms used here:saṃnyāsis ‘ ’ are the renouncers, the acosmic hermits in the tradition of the Gītā; ‘saṃnyāsa’ is the ancient Indian consecration to acosmism and also the fourth and last stage (aśhrama) in the growth of human life; ‘guru’ is a polysemic word in India; its theological meaning depends on the religious tradition.
    [Show full text]
  • Saint Patrick: Issues of Translation & His Enduring
    SAINT PATRICK: ISSUES OF TRANSLATION & HIS ENDURING PASTORAL MESSAGE A dissertation submitted to the Caspersen School of Graduate Studies Drew University in partial fulfillment of The requirements for the degree, Doctor of Letters Christina Isabella McGrath Drew University Madison, New Jersey May 2021 Copyright © 2021 by Christina Isabella McGrath All Rights Reserved Abstract Saint Patrick: Issues of Translation and His Enduring Pastoral Message Doctor of Letters Dissertation by Christina Isabella McGrath The Caspersen School of Graduate Studies Drew University May 2021 This dissertation attempts to discover the reason(s) for the worldwide interest in Saint Patrick of Ireland by focusing on the numerous translations of his two writings, the Confessio (The Confession of Saint Patrick) and the Epistola (The Letter to the Soldiers of Coroticus). By analyzing seven specific twentieth century translations of the saint’s fifth century writings, the reader will discern subtle differences in each end product, leading to a unique message from Patrick. Working with the assertions that every translation is a political act of some kind and that the translator becomes part of the translation, specific passages from the saint’s writings are examined and discussed through the lens of translation theory along with survey responses from accessible translators. After delving into Patrician scholarship, the historical sources presenting Saint Patrick’s letters have been called into question, due to the personal agendas and biases of his seventh century biographers. Over the past 1500 years, both political and religious factions have usurped him for their own agendas. The end result of this exploration led to the discovery of a man who went to the end of his world to preach the Gospel, to convert the Irish to Christianity, and to share the love of his God with the place and people who once enslaved him.
    [Show full text]
  • Nil Sorsky: the Authentic Writings Early 18Th Century Miniature of Nil Sorsky and His Skete (State Historical Museum Moscow, Uvarov Collection, No
    CISTER C IAN STUDIES SERIES : N UMBER T WO HUNDRED T WENTY -ONE David M. Goldfrank Nil Sorsky: The Authentic Writings Early 18th century miniature of Nil Sorsky and his skete (State Historical Museum Moscow, Uvarov Collection, No. 107. B 1?). CISTER C IAN STUDIES SERIES : N UMBER T WO H UNDRED TWENTY -ONE Nil Sorsky: The Authentic Writings translated, edited, and introduced by David M. Goldfrank Cistercian Publications Kalamazoo, Michigan © Translation and Introduction, David M. Goldfrank, 2008 The work of Cistercian Publications is made possible in part by support from Western Michigan University to The Institute of Cistercian Studies Nil Sorsky, 1433/1434-1508 Library of Congress Cataloguing-in-Publication Data Nil, Sorskii, Saint, ca. 1433–1508. [Works. English. 2008] Nil Sorsky : the authentic writings / translated, edited, and introduced by David M. Goldfrank. p. cm.—(Cistercian studies series ; no. 221) Includes bibliographical references (p. ) and indexes. ISBN 978-0-87907-321-3 (pbk.) 1. Spiritual life—Russkaia pravoslavnaia tserkov‚. 2. Monasticism and religious orders, Orthodox Eastern—Russia—Rules. 3. Nil, Sorskii, Saint, ca. 1433–1508—Correspondence. I. Goldfrank, David M. II. Title. III. Title: Authentic writings. BX597.N52A2 2008 248.4'819—dc22 2008008410 Printed in the United States of America ∆ Estivn ejn hJmi'n nohto;~ povlemo~ tou' aijsqhtou' calepwvtero~. ¿st; mysla rat;, vnas= samäx, h[v;stv÷nyã l[täi¡wi. — Philotheus the Sinaite — Within our very selves is a war of the mind fiercer than of the senses. Fk 2: 274; Eparkh. 344: 343v Table of Contents Author’s Preface xi Table of Bibliographic Abbreviations xvii Transliteration from Cyrillic Letters xx Technical Abbreviations in the Footnotes xxi Part I: Toward a Study of Nil Sorsky I.
    [Show full text]
  • Reconciliation
    RECONCILIATION a Short Guide The sacrament of Reconciliation is the story of God's love that never turns away from us. What is Reconciliation? Reconciliation (also known as Confession or Penance) is a sacrament instituted by Jesus Christ in His love and mercy to offer sinners forgiveness for offenses committed against God. At the same time, sinners reconcile with the Church because it is also wounded by our sins. Every time we sin, we hurt ourselves, other people and God. In Reconciliation, we acknowledge our sins before God and His Church. We express our sorrow in a meaningful way, receive the forgiveness of Christ and His Church, make reparation for what we have done and resolve to do better in the future. The forgiveness of sins involves four parts: • Contrition : a sincere sorrow for having offended God, and the most important act of the penitent. There can be no forgiveness of sin if we do not have sorrow and a firm resolve not to repeat our sin. The Return of the Prodigal Son Rembrandt - 1669 • Confession : confronting our sins in a profound way to God by speaking about them —aloud— to the priest. • Penance : an important part of our healing is the “penance” the priest imposes in reparation for our sins. Absolution • : the priest speaks the words by which “God, the Father of Mercies” reconciles a sinner to Himself through the merits of the Cross. Rite of Reconciliation Reconciliation may be face-to-face or anonymous, with a screen between you and the priest. Choose the option that is the most comfortable for you.
    [Show full text]
  • The Virtue of Penance in the United States, 1955-1975
    THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance.
    [Show full text]
  • Empire and English Nationalismn
    Nations and Nationalism 12 (1), 2006, 1–13. r ASEN 2006 Empire and English nationalismn KRISHAN KUMAR Department of Sociology, University of Virginia, Charlottesville, USA Empire and nation: foes or friends? It is more than pious tribute to the great scholar whom we commemorate today that makes me begin with Ernest Gellner. For Gellner’s influential thinking on nationalism, and specifically of its modernity, is central to the question I wish to consider, the relation between nation and empire, and between imperial and national identity. For Gellner, as for many other commentators, nation and empire were and are antithetical. The great empires of the past belonged to the species of the ‘agro-literate’ society, whose central fact is that ‘almost everything in it militates against the definition of political units in terms of cultural bound- aries’ (Gellner 1983: 11; see also Gellner 1998: 14–24). Power and culture go their separate ways. The political form of empire encloses a vastly differ- entiated and internally hierarchical society in which the cosmopolitan culture of the rulers differs sharply from the myriad local cultures of the subordinate strata. Modern empires, such as the Soviet empire, continue this pattern of disjuncture between the dominant culture of the elites and the national or ethnic cultures of the constituent parts. Nationalism, argues Gellner, closes the gap. It insists that the only legitimate political unit is one in which rulers and ruled share the same culture. Its ideal is one state, one culture. Or, to put it another way, its ideal is the national or the ‘nation-state’, since it conceives of the nation essentially in terms of a shared culture linking all members.
    [Show full text]
  • Great Cloud of Witnesses.Indd
    A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe.
    [Show full text]
  • Complete Dissertation
    University of Groningen The growth of an Austrasian identity Stegeman, Hans IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2014 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Stegeman, H. (2014). The growth of an Austrasian identity: Processes of identification and legend construction in the Northeast of the Regnum Francorum, 600-800. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 02-10-2021 The growth of an Austrasian identity Processes of identification and legend construction in the Northeast of the Regnum Francorum, 600-800 Proefschrift ter verkrijging van het doctoraat aan de Rijksuniversiteit Groningen op gezag van de rector magnificus dr.
    [Show full text]
  • Saint Jordan of Bristol: from the Catacombs of Rome to College
    THE BRISTOL BRANCH OF THE HISTORICAL ASSOCIATION LOCAL HISTORY PAMPHLETS SAINT JORDAN OF B�ISTOL: FROM THE CATACOMBS OF ROME Hon. General Editor: PETER HARRIS TO COLLEGE GREEN AT BRISTOL Assistant General Editor: NORMA KNIGHT Editorial Advisor: JOSEPH BETTEY THE CHAPEL OF ST JORDAN ON COLLEGE GREEN Intercessions at daily services in Bristol Cathedral conclude with the Saint Jordan of Bristol: from the Cataconibs of Rome to College Green at following act of commitment and memorial: Bristol is the one hundred and twentieth pamphlet in this series. We commit ourselves, one another and our whole life to Christ David Higgins was Head of the Department of Italian Studies at the our God ... remembering all who have gone before us in faith, and University of Bristol until retirement in 1995. His teaching and research in communion with Mary, the Apostles Peter and Paul, Augustine embraced the political, cultural and linguistic history of Italy in its and Jordan and all the Saints. Mediterranean and European contexts from the Late Roman Period to the Patron Saints of a city, as opposed to a country, are a matter of local Middle Ages, while his publications include Dante: The Divine Comedy choice and tradition - in England he or she is normally the patron saint (Oxford World's Classics 1993) as well as articles in archaeological journals of the city's Cathedral: St Paul (London), St Augustine (Canterbury), St Mary on the Roman and Anglo-Saxon periods of the Bristol area, and in this and St Ethelbert (Hereford); while St David of Wales and St Andrew of series The History of the Bristol Region in the Roman Period and The· Scotland gave their names to the cities in question.
    [Show full text]
  • LANGUAGE VARIETY in ENGLAND 1 ♦ Language Variety in England
    LANGUAGE VARIETY IN ENGLAND 1 ♦ Language Variety in England One thing that is important to very many English people is where they are from. For many of us, whatever happens to us in later life, and however much we move house or travel, the place where we grew up and spent our childhood and adolescence retains a special significance. Of course, this is not true of all of us. More often than in previous generations, families may move around the country, and there are increasing numbers of people who have had a nomadic childhood and are not really ‘from’ anywhere. But for a majority of English people, pride and interest in the area where they grew up is still a reality. The country is full of football supporters whose main concern is for the club of their childhood, even though they may now live hundreds of miles away. Local newspapers criss-cross the country in their thousands on their way to ‘exiles’ who have left their local areas. And at Christmas time the roads and railways are full of people returning to their native heath for the holiday period. Where we are from is thus an important part of our personal identity, and for many of us an important component of this local identity is the way we speak – our accent and dialect. Nearly all of us have regional features in the way we speak English, and are happy that this should be so, although of course there are upper-class people who have regionless accents, as well as people who for some reason wish to conceal their regional origins.
    [Show full text]
  • The Monks of the West, from St. Benedict to St. Bernard
    THE MONKS OF THE WEST L NEWYORKCITY THE MONKSOFTHEWEST FROMSTBENEDICTTOSTBERNARD BY THECOUNTDEMONTALEMBERT MEMBEROFTHEFRENCHACADEMY FIDEETVEEITATE AUTHORISEDTRANSLATION VOL.V. WILLIAMBLACKWOODANDSONS EDINBURGHANDLONDON MDOCCLXVII publicLibrary AETCT^,LHNOXAITO TIl-DENFOUNDATIONS R 1020 L THISENGLISHVERSIONOFHERHUSBAND'SWORK ONTHECONVERSIONOFENGLAND |sJltWattijfrjj%Cranslafor TO MADAMEDEMONTALEMBERT. THÉOPHILEFOISSET ANCIENCONSEILLER A LACOURD'APPELDEDUO SOUVENIRRECONNAISSANT DE TRENTEANS D'UNEAMITIÉ VRAIE,FIDÈLE,ENTIERE, SANSLACUNEETSAN8RIDE. AMICUSFIDELIS MEDICAMENTUMVIT>EET I MMORTALITATI8. ECCLI,VI.16. CONTENTS. CONCLUSIONOFBOOKXIII. CONTEMPORAEIESANDSUCCESSORSOPSTWILFRID,650-735. Chap. Paok III.EndoftheCelticHebesy.—Adamnan,Egbert,St Aldhelm,......8 IV.TheVenerableBede,.....57 V.TheEoyalMonks, . .101 BOOKXIV. SocialandPoliticalInfluenceoftheMonksamong theAnglo-Saxons,. .137 BOOKXV. TheAnglo-SaxonNuns, .....213 B.GenealogicalTableofNunsDescendedfromtheEaceof HengistandDynastyofthejEscings,KingsofKent. C.GenealogicalTable'ofNunsDescendedfromtheDynasty oftheKingsofMercia. D.GenealogicalTableofPrincessesoftheEaceofthe Uffings,KingsofEastAnglia,whotooktheVeil. E.GenealogicalTableoftheKingsofWessex. CONCLUSIONOFBOOKXIII. CONTEMPORARIESANDSUCCESSORSOFSTWILFRID, 650-735. CHAPTERIII. ENDOFTHECELTICHERESY.—ADAMNAN, EGBERT,STALDHELM. TheKingofthePictsrequestsCeolfridtosendhimarchitects,andargu mentsinfavourofRomanunity.—AnswerofCeolfrid,inwhichhe quotesfromPlato.—ThePictsabandontheCelticpeculiarities.—The monksofIonaleavetheirmonasteriesratherthanadopttheRoman
    [Show full text]