David Hume - The History of England, Vol.I. Part A. ( Chap 1.6) lyrics

The Kingdom Of Kent Escus succeeded his father, Hengist, in the kingdom of Kent; but seems not to have possessed the military genius of that conqueror, who first made way for the entrance of the Saxon arms into Britain. All the Saxons, who sought either the fame of valor, or new establishments by arms, flocked to the standard of Ælla, king of Suss**, who was carrying on successful war against the Britons, and laying the foundations of a new kingdom. Escus was content to possess in tranquillity the kingdom of Kent, which he left in 512 to his son Octet, in whose time the East Saxons established their monarchy, and dismembered the provinces of Ess** and Middles** from that of Kent. His d**h, after a reign of twenty two years, made room for his son Hermenric in 534, who performed nothing memorable during a reign of thirty-two years; excepting a**ociating with him his son Ethelbert in the government, that he might secure the succession hi his family, and prevent such revolutions as are incident to a turbulent and barbarous monarchy. Ethelbert revived the reputation of his family, which had languished for some generations. The inactivity of his predecessors, and the situation of his country, secured from all hostility with the Britons, seem to have much enfeebled the warlike genius of the Kentish Saxons; and Ethelbert, in his first attempt to aggrandize his country, and distinguish his own name, was unsuccessful.[*] He was twice discomfited in battle by Ceaulin, king of Wess**, and obliged to yield the superiority in the Heptarchy to that ambitious monarch, who preserved no moderation in his victory, and by reducing the kingdom of Suss** to subjection, excited jealousy in all the other princes. An a**ociation was formed against him; and Ethelbeit, intrusted with the command of the allies, gave him battle, and obtained a decisive victory.[**] Ceaulin died soon after; and Ethelbert succeeded as well to his ascendant among the Saxon states, as to his other ambitious projects. He reduced all the princes, except the king of Northumberland, to a strict dependence upon him; and even established himself by force on the throne of Mercia, the most extensive of the Saxon kingdoms. Apprehensive, however, of a dangerous league against him, like that by which he himself had been enabled to overthrow Ceaulin, he had the prudence to resign the kingdom of Mercia to Webba, the rightful heir, the son of Crida, who had first founded that monarchy. But governed still by ambition more than by justice, he gave Webba possession of the crown on such conditions, as rendered him little better than a tributary prince under his artful benefactor. But the most memorable event which distinguished the reign of this great prince, was the introduction of the Christian religion among the English Saxons. The superstition of the Germans, particularly that of the Saxons, was of the grossest and most barbarous kind; and being founded on traditional tales, received from their ancestors, not reduced to any system, not supported by political institutions, like that of the druids, it seems to have made little impression on its votaries, and to have easily resigned its place to the new doctrine promulgated to them. Woden, whom they deemed the ancestor of all their princes, was regarded as the god of war, and, by a natural consequence, became their supreme deity, and the chief object of their religious worship. They believed that, if they obtained the favor of this divinity by their valor, (for they made less account of the other virtues,) they should be admitted after their d**h into his hall; and reposing on couches, should satiate themselves with ale from the skulls of their enemies, whom they had slain in battle. Incited by this idea of paradise, which gratified at once the pa**ion of revenge and that of intemperance, the ruling inclinations of barbarians, they despised the dangers of war, and increased their native ferocity against the vanquished by their religious prejudices.   [* Chron. Sax. p. 21.]   [** H. Hunting, lib ii.] We know little of the other theological tenets of the Saxons; we only learn that they were polytheists; that they worshipped the sun and moon; that they adored the god of thunder, under the name of Thor; that they had images in their temples; that they practised sacrifices; believed firmly in spells and enchantments; and admitted in general a system of doctrines which they held as sacred, but which, like all other superstition must carry the air of the wildest extravagance, if propounded to those who are not familiarized to it from their earliest infancy. The constant hostilities which the Saxons maintained against the Britons, would naturally indispose them for receiving the Christian faith, when preached to them by such inveterate enemies; and perhaps the Britons, as is objected to them by Gildas and Bede, were not over-fond of communicating to their cruel invaders the doctrine of eternal life and salvation. But as a civilized people, however subdued by arms, still maintain a sensible superiority over barbarous and ignorant nations, all the other northern conquerors of Europe had been already induced to embrace the Christian faith, which they found established in the empire; and it was impossible but the Saxons, informed of this event, must have regarded with some degree of veneration a doctrine which had acquired the ascendant over all their brethren. However limited in their news, they could not but have perceived a degree of cultivation in the southern countries beyond what they themselves possessed; and it was natural for them to yield to that superior knowledge, as well as zeal, by which the inhabitants of the Christian kingdoms were even at that time distinguished. But these causes might long have failed of producing any considerable effect, had not a favorable incident prepared the means of introducing Christianity into Kent. Ethelbert, in his father's lifetime, had married Bertha, the only daughter of Cariben, king of Paris,[*] one of the descendants of Clovis, the conqueror of Gaul.   [* Greg, of Tours, lib, ix. cap. 26. H. Hunting,  lib. ii.] But before he was admitted to this alliance, he was obliged to stipulate, that the princess should enjoy the free exercise of her religion; a concession not difficult to be obtained from the idolatrous Saxons.[*] Bertha brought over a French bishop to the court of Canterbury; and being zealous for the propagation of her religion, she had been very a**iduous in her devotional exercises, had supported the credit of her faith by an irreproachable conduct, and had employed every an of insinuation and address to reconcile her husband to her religious principles. Her popularity in the court, and her influence over Ethelbert, had so well paved the way for the reception of the Christian doctrine, that Gregory, surnamed the Great, then Roman pontiff, began to entertain hopes of effecting a project which lie himself, before he mounted the papal throne, had once embraced, of converting the British Saxons. It happened that this prelate, at that time in a private station, had observed in the market place of Rome some Saxon youth exposed to sale, whom the Roman merchants, in their trading voyages to Britain, had bought of their mercenary parents. Struck with the beauty of their fair complexions and blooming countenances, Gregory asked to what country they belonged; and being told they were "Angles," he replied that they ought more properly to be denominated "angels." it were a pity that the prince of darkness should enjoy so fair a prey, and that so beautiful a frontispiece should cover a mind destitute of internal grace and righteousness. Inquiring further concerning the name of their province, he was Informed, that it was "Deïri," a district of Northumberland. "Deïri!" replied he, "that is good! They are called to the mercy of God from his anger—de ira. But what is the name of the king of that province?" He was told it was "Ælla," or "Alia." "Alleluiah;" cried he, "we must endeavor that the praises of God be sung in their country." Moved by these allusions, which appeared to him so happy, he deter mined to undertake himself a mission into Britain; and having obtained the pope's approbation, he prepared for that perilous journey; but his popularity at home was so great, that the Romans, unwilling to expose him to such dangers, opposed his design, and he was obliged for the present to lay aside all further thoughts of executing that pious purpose.[**]   [* Bede, lib. i. cap. 25. Brompton, p. 729.]   [** Bede, lib. ii. cap. 1. Spell. Concil. p. 91.] The controversy between the pagans and the Christians was not entirely cooled in that age; and no pontiff before Gregory had ever carried to greater excess an intemperate zeal against the former religion. He had waged war with all the precious monuments of the ancients, and even with their writings, which, as appears from the strain of his own wit, as well as from the style of his compositions, he had not taste or genius sufficient to comprehend. Ambitious to distinguish his pontificate by the conversion of the British Saxons, he pitched on Augustine, a Roman monk, and sent him with forty a**ociates to preach the gospel in this island. These missionaries, terrified with the dangers which might attend their proposing a new doctrine to so fierce a people, of whose language they were ignorant, stopped some time in France, and sent back Augustine to lay the hazards and difficulties before the pope, and crave his permission to desist from the undertaking. But Gregory exorted them to persevere in their purpose, advised them to choose some interpreters from among the Franks, who still spoke the same language with the Saxons,[*] and recommended them to the good offices of Queen Brunehaut, who had at this time usurped the sovereign power in France. This princess, though stained with every vice of treachery and cruelty, either possessed or pretended great zeal for the cause; and Gregory acknowledged, that to her friendly a**istance was, in a great measure, owing the success of that undertaking.[**] Augustine, on his arrival in Kent in the year 597,[***] found the danger much less than he had apprehended. Ethelbert, already well disposed towards the Christian faith, a**igned him a habitation in the Isle of Thanet, and soon after admitted him to a conference. Apprehensive, however, lest spells or enchantments might be employed against him by priests, who brought an unknown worship from a distant country, he had the precaution to receive them in the open air, where, he believed, the force of their magic would be more easily dissipated,[****] Here Augustine, by means of his interpreters, delivered to him the tenets of the Christian faith, and promised him eternal joys above, and a kingdom in heaven without end, if he would be persuaded to receive that salutary doctrine.   [* Bede, lib. i. cap. 23.]   [** Greg. Epist. lib. ix. epist. 56. Spell. Concil.  p. 82.]   [*** Higden Polychron. lib. v. Chron. Sax. p. 23.]   [**** Bede, lib. i. cap. 25. H. Hunting, lib. iii.  Brompton, p. 729 Parker, Antiq. Brit. Eccel. p 61.] "Our words and promises,"[*] replied Ethelbert, "are fair; but because they are new and uncertain, I cannot entirely yield to them, and relinquish the principles which I and my ancestors have so long maintained. You are welcome, however, to remain here in peace; and as you have undertaken so long a journey, solely, as it appears, for what you believe to be for our advantage, I will supply you with all necessaries, and permit you to deliver your doctrine to my subjects."[**] Augustine, encouraged by this favorable reception, and seeing now a prospect of success, proceeded with redoubled zeal to preach the gospel to the Kentish Saxons. He attracted their attention by the austerity of his manners, by the severe penances to which he subjected himself, by the abstinence find self-denial which he practised; and having excited then wonder by a course of life which appeared so contrary to nature, he procured more easily their belief of miracles, which, it was pretended, he wrought for their conversion. Influenced by these motives, and by the declared favor of the court, numbers of the Kentish men were baptized; and the king himself was persuaded to submit to that rite of Christianity. His example had great influence with his subjects; but he employed no force to bring them over to the new doctrine. Augustine thought proper, in the commencement of his mission, to a**ume the appearance of the greatest lenity; he told Ethelbert, that the service of Christ must be entirely voluntary, and that no violence ought ever to be used in propagating so salutary a doctrine.[****] The intelligence received of these spiritual conquests afforded great joy to the Romans, who now exulted as much in those peaceful trophies as their ancestors had ever done in their most sanguinary triumphs and most splendid victories. Gregory wrote a letter to Ethelbert, in which, after informing him that the end of the world was approaching, he exhorted him to display his zeal in the conversion of his subjects, to exert rigor against the worship of idols, and to build up the good work of holiness by every expedient of exhortation, terror, blandishment, or correction;[*****] a doctrine more suitable to that age, and to the usual papal maxims, than the tolerating principles which Augustine had thought it prudent to inculcate.   [* Bede, lib. i. cap. 25. Chron. W. Thorn, p.  1759.]   [** Bede, lib. i. cap. 25. H. Hunting, lib. iii.  Brompton, p. 729]   [*** Bede, lib. i. cap. 26.]   [**** Bede, cap 26. H. Hunting, lib. iii.]  Concil, 785] The pontiff also answered some questions, which the missionary had put concerning the government of the new church of Kent. Besides other queries, which it is not material here to relate, Augustine asked, "Whether cousins-german might be allowed to marry." Gregory answered, that that liberty had indeed been formerly granted by the Roman law; but that experience had shown that no issue could ever come from such marriages; and he therefore prohibited them. Augustine asked, "Whether a woman pregnant might be baptized." Gregory answered, that he saw no objection. "How soon after the birth the child might receive baptism." It was answered, immediately, if necessary. "How soon a husband might have commerce with his wife after her delivery." Not till she had given s** to her child; a practice to which Gregory exhorts all women. "How; soon a man might enter the church, or receive the sacrament, after having had commerce with his wife." It was replied, that, unless he had approached her without desire, merely for the sake of propagating his species, he was not without sin; but in all cases it was requisite for him, before he entered the church, or communicated, to purge himself by prayer and ablution; and he ought not, even after using these precautions, to participate immediately of the sacred duties.[*] There are some other questions and replies still more indecent and more ridiculous.[**] And on the whole it appears that Gregory and his missionary, if sympathy of manners have any influence, were better calculated than men of more refined understandings, for making a progress with the ignorant and barbarous Saxons. The more to facilitate the reception of Christianity, Gregory enjoined Augustine to remove the idols from the heathen altars, but not to destroy the altars themselves; because the people, he said, would be allured to frequent the Christian worship, when they found it celebrated in a place which they were accustomed to revere.   [* Bede, lib. i. cap. 27. Spell. Concil. p. 97,  98, 99, &c.]   [** Augustine asks, "Si mulier menstrua  consuetudine tenetur, an ecclesiam intrare et licet, aut  sacræ communionis sacramenta percipere?" Gregory answers,  "Santæ communionis mysterium in eisdem diebus percipere non  debet prohiberi. Si autem ex veneratione magna percipere non  præsumitur, laudanda est." Augustine asks, "Si post  illusionem, quae par somnum solet accidere, vel corpus  Domini quilibet accipere valeat; vel, si sacerdos sit, sacra  mysteria celebrare?" Gregory answers this learned question  by many learned distinctions.] And as the pagans practised sacrifices, and feasted with the priests on their offerings, he also exhorted the missionary to persuade them, on Christian festivals, to k** their cattle in the neighborhood of the church, and to indulge themselves in those cheerful entertainments to which they had been habituated.[*] These political compliances show that, notwithstanding his ignorance and prejudices, he was not unacquainted with the arts of governing mankind. Augustine was consecrated archbishop of Canterbury, was endowed by Gregory with authority over all the British churches, and received the pall, a badge of ecclesiastical honor, from Rome.[**] Gregory also advised him not to be too much elated with his gift of working miracles;[***] and as Augustine, proud of the success of his mission, seemed to think himself entitled to extend his authority over the bishops of Gaul, the pope informed him that they lay entirely without the bounds of his jurisdiction.[****] The marriage of Ethelbert with Bertha, and, much more his embracing Christianity, begat a connection of his subjects with the French, Italians, and other nations on the continent, and tended to reclaim them from that gross ignorance and barbarity, in which all the Saxon tribes had been hitherto involved.[*****] Ethelbert also enacted,[******] with the consent of the states of his kingdom, a body of laws, the first written laws promulgated by any of the northern conquerors; and his reign was in every respect glorious to himself and beneficial to his people. He governed the kingdom of Kent fifty years; and dying in 616, left the succession to his son, Eadbald. This prince, seduced by a pa**ion for his mother-in-law, deserted, for some time, the Christian faith, which permitted not these incestuous marriages: his whole people immediately returned with him to idolatry. Laurentius, the successor of Augustine found the Christian worship wholly abandoned, and was prepared to return to France, in order to escape the mortification of preaching the gospel without fruit to the infidels.   [* Bede lib. i. cap. 30. Spell. Concil. p. 89.  Greg. Epist. lib. ix. epist. 71.]   [** Chron. Sax. p. 23,24.]   [*** H. Hunting, lib. iii. Spell. Concil. p. 83.  Bede, lib. i. Greg Epist. lib. ix. epist. 60.]   [**** Bede, lib. i. cap. 27.]   [****** Wilkins, Leges Sax. p. 13.] Mellitus and Justus, who had been consecrated bishops of London and Rochester, had already departed the kingdom,[*] when Laurentius, before he should entirely abandon his dignity, made one effort to reclaim the king. He appeared before that prince, and, throwing off his vestments, showed his body all torn with bruises and stripes which he had received. Eadbald, wondering that any man should have dared to treat in that manner a person of his rank, was told by Laurentius, that he had received this chastisement from St. Peter, the prince of the apostles, who had appeared to him in a vision, and severely reproving him for his intention to desert his charge, had inflicted on him these visible marks of his displeasure.[**] Whether Eadbald was struck with the miracle, or influenced by some other motive, he divorced himself from his mother-in-law, and returned to the profession of Christianity:[***] his whole people returned with him. Eadbald reached not the fame or authority of his father, and died in 640, after a reign of twenty-five years, leaving two sons, Erminfrid and Ercombert.   [* Bede, lib. ii. cap 5.]   [** Bede, lib. ii cap. 2. Chron. Sax. p. 26.  Higden, lib. v]   [*** Brompton, p 739.] Ercombert, though the younger son, by Emma, a French princess, found means to mount the throne. He is celebrated by Bede for two exploits—for establishing the fast of Lent in his kingdom, and for utterly extirpating idolatry, which, notwithstanding the prevalence of Christianity, had hitherto been tolerated by the two preceding monarchs. He reigned twenty-four years, and left the crown to Egbert, his son, who reigned nine years. This prince is renowned for his encouragement of learning; but infamous for putting to d**h his two cousins-german, sons of Erminfrid, his uncle. The ecclesiastical writers praise him for his bestowing on his sister, Domnona, some lands in the Isle of Thanet, where she founded a monastery. The bloody precaution of Egbert could not fix the crown on the head of his son Edric. Lothaire, brother of the deceased prince, took possession of the kingdom; and in order to secure the power in his family, he a**ociated with him Richard, his son, in the administration of the government. Edric, the dispossessed prince, had recourse to Edilwach, king of Suss**, for a**istance; and being supported by that prince, fought a battle with his uncle, who was defeated and slain. Richard fled into Germany, and afterwards died in Lucca, a city of Tuscany. William of Malmsbury ascribes Lothaire's bad fortune to two crimes—his concurrence in the murder of his cousins, and his contempt for relics.[*] Lothaire reigned eleven years; Edric, his successor, only two. Upon the d**h of the latter, which happened in 686 Widred, his brother, obtained possession of the crown. But as the succession had been of late so much disjointed by revolutions and usurpations, faction began to prevail among the nobility; which invited Cedwalla, king of Wess**, with his brother Mollo, to attack the kingdom. These invaders committed great devastations in Kent; but the d**h of Mollo, who was slain in a skirmish,[**] gave a short breathing time to that kingdom. Widred restored the affairs of Kent, and, after a reign of thirty-two years,[***] left the crown to his posterity. Eadbert, Ethelbert, and Alric, his descendants, successively mounted the throne. After the d**h of the last, which happened in 794, the royal family of Kent was extinguished; and every factious leader, who could entertain hopes of ascending the throne, threw the state into confusion.[****] Egbert, who first succeeded, reigned but two years; Cuthred, brother to the king of Mercia, six years; Baldred, an illegitimate branch of the royal family, eighteen; and after a troublesome and precarious reign, he was, in the year 823, expelled by Egbert, king of Wess**, who dissolved the Saxon Heptarchy, and united the several kingdoms under his dominion.   [* W. Malms, p. 11.]   [** Higden, lib. v.]   [*** Chron. Sax. p. 52.]   [**** W. Malms, lib. i. cap. 1, p.11.]