[LEGATINE SYNODS.] qui in circuitu Ejus sunt: afferte munera terribili, et Ei Qui aufert spiritum principum, terribili apud omnes reges terræ." Salomon quoque ait; "Cum feceris votum, festina reddere illud, ne forte Dominus irascatur tibi." Item Scriptura, "Melius est non vovere, quam post votum non reddere." Unde obsecramus, ut unusquisque ad mentem suam revocet, quicquid in prosperitate et angustia Deo vovit, ne tardet reddere illud; ne forte iterum in angustiis implicati audire mereamini, «Quod dudum pollicitus est Mihi, mentitus est: ad servandam duritiem tuam et cor impœnitens, thesaurizasti tibi iram in die iræ, et revelationis justi judicii Dei." "Ideo in interitu vestro ridebo, et subsannabo, cum vobis quod timebatis advenerit." Nihil namque damus aut promittimus, nisi quod prius nobis dedit. Unde Propheta compunctus ait, "Quid retribuam Domino pro omnibus quæ retribuit mihi?" Si quis autem voverit, et reddere distulerit, veremur ne unquam illæsus evadat, ut dictum est, "Horrendum est incidere in manus Domini viventis," etc. 19. Ut reliquias paganorum rituum quisque abjiciat. Decimum nonum caput annexuimus, ut unusquisque fidelis Christianus a Catholicis viris exemplum accipiat: et si quid ex ritu paganorum remansit, avellatur, contemnatur, abjiciatur. Deus enim formavit hominem pulchrum in decore et specie, pagani vero diabolico instinctu cicatrices teterrimas superinduxerunt, dicente Prudentio; "Tinxit et innocuam maculis sordentibus humum "." Domino enim videtur facere injuriam, qui creaturam suam fœdat et deturpat. Certe si pro Deo aliquis hanc tincturæ injuriam sustineret, magnam inde remunerationem acciperet. Sed quisquis ex superstitione gentilium id agit, non ei proficit ad salutem, sicut nec Judæis circumcisio corporis sine credulitate cordis. Vestimenta etiam vestra, more gentilium, quos, Deo opitulante, patres vestri de orbe armis expulerunt, induitis: miranda res, et nimis stupenda; ut quorum vitam semper odistis exempla imitemini. Equos etiam vestros turpi consuetudine detruncatis, nares finditis, aures copulatis, verum etiam et surdas redditis, caudas amputatis et quia illos illæsos habere potestis, hoc nolentes cunctis odibiles redditis. Audivimus etiam, quod dum inter vos litigium versatur, sortes [LEGATINE SYNODS.] more gentilium mittitis: quod omnino sacrilegum istis temporibus reputatur. Equos etiam plerique in vobis comedunt, quod nullus Christianorum in Orientalibus facit: quod etiam evitate: contendite ut omnia vestra honesta et secundum Dominum fiant. 20. De conversione, pœnitentia, et confessione. Vigesimum caput. Omnibus generaliter intimavimus, ut juxta Propheticam vocem agere decertent, quæ ait, "Nolite tardare converti ad Dominum, nec differatis de die in diem." Et alibi, "Convertimini ad Me in toto corde vestro, in jejunio, et fletu, et planctu." Item, "Convertimini ad Me, et Ego convertar ad vos:" et juxta Apostolum, "Confitemini alter alteri peccata vestra, et orate pro invicem, ut salvemini, ne ullum" (quod absit) "subitanea mors imparatum inveniat:" et juxta judicium sacerdotum, et modum culpæ, Eucharistiam sumite, et fructus dignos pœnitentia facite; fructuosa namque pœnitentia est, admissa deflere, et fleta in postmodum non admittere. Si quis autem (quod absit) sine pœnitentia aut confessione de hac luce discessit, pro eo minime orandum est. Nullus enim nostrum absque peccato est, nec infans unius diei, dicente Apostolo, "Si dixerimus quia peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est;" pœnitemini igitur et convertimini, quia mors non tardat, ut deleantur vestra peccata, et illa vita sine fine mansura cum angelis sanctis perfrui mereamini, per Eum Qui vivit et regnat in secula seculorum. Hæc decreta, beatissime Papa Hadriane, in concilio publico coram Rege Ælfuualdo, et Archiepiscopo Eanbaldo, et omnibus Episcopis et abbatibus regionis, seu senatoribus, et ducibus, et populo terræ proposuimus, et illi, ut superius fati sumus, cum omni devotione mentis juxta possibilitatem virium suarum, adjuvante superna clementia, se in omnibus custodire devoverunt: et signo sanctæ crucis in vice vestra, in manu nostra confirmaverunt: ut postea stylo diligenti in charta hujus paginæ exaraverunt, signum sanctæ crucis infigentes. Ego Elfuualdus Transhumbranæ gentis Rex, consentiens signo sanctæ crucis subscripsi. Ego Dilberchus Augustadensis Ecclesiæ præsul, gaudens signo sanctæ crucis subscripsi. Ego Eanbaldus gratia Dei Archiepiscopus sanctæ Eboracensis [LEGATINE SYNODS.] Ecclesiæ, hujus chartulæ piæ et catholicæ taxationi, signo sanctæ crucis subscripsi. Ego Hyguualdus Lindisfarnensis Ecclesiæ Episcopus obediens, signo sanctæ crucis subscripsi. Ego Ædilberchus Candensis case Episcopus supplex, signo sanctæ crucis subscripsi. Ego Aldulphus Myiensis Ecclesiæ Episcopus, devota voluntate subscripsi. Ego Æthiluuinus Episcopus per legatos subscripsi. Gosigha patricius, signo sanctæ crucis placido animo subscripsi. His quoque saluberrimis admonitionibus presbyteri, diaconi ecclesiarum, et abbates monasteriorum, judices optimates et nobiles, unopere, uno ore consentimus et subscripsimus. Ego Alrich dux, signo sanctæ crucis subscripsi. His peractis, et data benedictione, perreximus, assumptis nobiscum viris illustribus, legatis Regis et Archiepiscopi, Maluinum videlicet et Pyttel lectores: qui una nobiscum pergentes, et ipsa decreta secum deferentes in concilium Merciorum, ubi gloriosus Rex Offa cum senatoribus terræ, una cum Archiepiscopo Jaenberchto sanctæ Ecclesiæ Dorovernensis, et cæteris Episcopis regionum convenerat, et in conspectu concilii clara voce singula capitula perlecta sunt, et tam Latine quam Teutonice, quo omnes intelligere possent, dilucide reserata sunt: qui omnes consona voce, alacri animo gratias referentes, Apostolatus vestri admonitionibus promiserunt se, Divino adminiculante favore, juxta qualitatem virium promptissima voluntate, in omnibus hæc statuta custodire. Quinetiam, ut supra taxavimus, tam Rex, quam principes sui, Archiepiscopus cum sociis suis in manu nostra, in vice dominii vestri, signum sanctæ crucis firmaverunt, et rursum præsentem chartulam sacrato signo roboraverunt. Ego Jeanbrechtus Archiepiscopus sanctæ Dorovernensis Ecclesiæ supplex signo sanctæ crucis subscripsi. Ego Offa Rex Merciorum, consentiens his statutis, prompta voluntate signo crucis subscripsi. Hugibrechtus Episcopus Lichtenfelsæ Ecclesiæ, signo sanctæ crucis subscripsi. Edeulfus Lindensis, Faronensis Episcopus subscripsi. [LEGATINE SYNODS.] Unuuona Legorensium Episcopus subscripsi. Alchardus Episcopus subscripsi. Fadberchus Episcopus subscripsi. Chumbrechus Episcopus subscripsi. Harchelus Episcopus subscripsi. Adalmundus Episcopus subscripsi. Adoredus Episcopus subscripsi. Edrabordus abbas, Alemundus abbas, Boduuinus abbas, Uttel abbas. Brorda dux, signo sanctæ crucis subscripsi. Facuualdus dux subscripsi. Bercoaldus dux subscripsi. Othbaldus comes subscripsit. [Magdeb. Cent., cent. VIII. p. 575; S., I. 291–301; W., I. 145-151; Mansi, XII. 937-950.] • This very valuable document was printed by the Magdeburg Centuriators from a MS. of which they give no account, and which has never been identified. It contains however abundant internal proof of authenticity. The rubrics are Spelman's. The mention of Kynewulf shows that the landing of the legates was not later than A.D. 786, in which year Kynewulf was killed. The 12th canon may have been suggested by his murder. The Britain meant here is probably the North Wales principality of Gwynedd, which under Elbod Bishop of Bangor adopted the Roman Easter, A.D. 768 x 809. See vol. I. P. 204. a Nothing is known of this Wighod: Mabillon (Ann. O. S. B., II. 288) conjectured that he might be Wihtbold, a person nominated by Charles to the abbey of Fontenelles, but sent about this time on an embassy to Constantinople. Some verses by a poet named Wigbod addressed to Charles are extant, printed in Bouquet, V. 404. The first abbot of S. Alban's at the foundation of the monastery by Offa is called Willegod by Matthew Paris (Vitæ Abbatum, ed. Wats, p. 35). • For Oswaldum we ought to read Elfwoldum, as appears from what follows. 1 The word continuo seems scarcely applicable, as several months must have elapsed between the interview with Kynewulf, which cannot be placed later than AD. 86, and September A.D. 787, when the Northern synod assembled: but the summons to the synod was not issued until the Archbishop's messengers reached the King, and after it was issued time enough elapsed for Bishop Aldulf to come from the west of Ireland. 8 The direction to summon two councils annually may account for the great increase of conciliar documents and charters granted in synod which prevails, as will be seen, for the next forty years. h For sacrilegos Johnson (Canons, I. 268) proposes to read sortilegos. This is probably the first use of the word canonici in the sense of canons living in community, but without monastic vows, that occurs in English Church History: indeed the rule of Chrodegang, the first canonical rule, was only published about fifty years before this; and the title does not become common until much later. The English secular priests seem to have avoided the rule as much almost as the monastic. By Orientales are meant the monks of Italy and Germany, no doubt. The letter of Charles to Offa given by Matthew Paris (Vita Offanorum, p. 21), "Ego Karolus regum Christianorum Orientalium potentissimus, vos O Offane, regum Occidentalium Christianorum potentissime, cupio lætificare," supplies an exact parallel. This letter is however rejected by Jaffé as clearly spurious (Mon. Carol. p. 335). * We may infer from this clause that the number of privileges granted to churches in [LEGATINE SYNODS.] England by the Roman see was considerable, and that it would be rash to condemn as spurious such documents as those of Evesham, Canterbury, Chertsey, and others given already, except where they contain misstatements of known facts, or sink under certain diplomatic tests, such as anachronism and the like. 1 For Saracenorum Johnson (Canons, ed. Baron, I. 270) proposes Sarabattarum. The Sarabaita were Pseudo-monks who disavowed rule, and while using the tonsure indulged themselves at their pleasure. The term might be applied very appropriately to the inhabitants of the monasteries of which Bede wrote to Egbert, but it seems unnecessary here to depart from the reading of the text, the Saracenic method of keeping the fasts being well known. m Johnson remarks that the sense is imperfect here: and that the words quia sanguineæ sunt contain some reference to the clause that follows. But there seems no occasion to alter the text. n For qui potentiorem Johnson proposes to read qui a potentiore; "he who has taken away a wife from one stronger than himself." • Aug. Serm. VIII.; Opp. V. 44. P Prudentius, Enchiridion, v. 3: who has however for bumum “ Adam." a See above, note 1. The Bishops whose attestations are appended at the Northern synod are, Tilbert of Hexham (A.D. 781-789); Eanbald I. of York (A.D. 780-796); Higbald of Lindisfarne (A.D. 781-802); Ethelbert of Whithern (A.D. 777-797); Aldulf of Mayo, consecrated by the Northern Bishops in A.D. 785. Ethelwin, who signs by deputy, is an unknown Bishop; the name may, however, represent Bishop Elbod of Bangor. Of Gosigba the Patrician nothing is ascertainable, unless he be the Patrician Sigga (Ego Sigga) who killed Elfwald in A.D. 788. There were two Alrics, important men in Northumbria at this time; one, an ealdorman, who afterwards became a monk, and died at York in A.D. 796 (Sim. Dun., M. H. B.669); the other, the son of Heardbearht, who fell at Whalley in A.D. 798 (A. S. C.). The former of the two is the most likely to be the dux in question. The name of Sigulf is known as that of the "custos Heboricæ civitatis ecclesiæ," a fervent disciple of Alcuin, who suc ceeded him in his abbey of Ferrières; and of another friend of Alcuin, who was a monk and disciple of Benedict of Aniane (Froben, V. Alc. c. IV. § 47). It is just possible that the former may have been a dux at this time. Of the two abbots Aldberich is Abbot Albert of Ripon (see above, p. 444), and Erhart is unknown. The Bishops who attest the acceptance of the canons at the Southern council are, Jaenbert of Canterbury; Higbert of Lichfield (A.D. 779-801); Ceolwulf of Lindsey (A D. 767-796); Unwona of Leicester (A.D. 785799); Alheard of Elmham (A.D. 785-811); Eadbert of London (A.D. 775-787); Kinbert of Winchester (A.D. 787-801); Heardred of Dunwich (A.D. 781-789); Esne of Hereford, and Totta of Selsey, whose places in the ancient lists agree with their position here, but who are not otherwise known; Weremund of Rochester, who subscribes charters from this date to A.D. 803; Ethelmod of Sherborne (A.D. 778-789); and Heathored of Worcester (A.D. 781-798). Of the abbots, Botwin was abbot of Peterborough (K. C. D., CXIII.); Uttel became soon after Bishop of Hereford; Alemundus is probably the Mercian abbot who subscribes charters frequently at this period (K. C. D., CLV., etc. etc.), and who belonged in A.D. 803 to the diocese of Leicester; Edrabordus is a corrupt word, and may represent either Forthred or Ethelheard, both of whom were prominent abbots at this time. Brorda, otherwise called Hildegils, princeps Merciorum, died A.D. 799 (Sim. Dun., M. H. B. 671); Berthwald and Brorda sign charters together in A.D. 789 (K. C. D., CLV. etc.); Facuvaldus may be Eadbald (K. C. D., CLII.); Othbald may be the Northumbrian ealdorman Osbald, who became King for a few days in A.D. 796 (Sim. Dun., M. H. B. 669). The general survey of the names helps to confirm the authenticity of the report, for they occur together in no extant charter, but stand nevertheless all the tests applicable on existing evidence. The abrupt termination of the report of the legates, without a formal conclusion, is a proof of its imperfectness, and accounts for the omission of the other topics, known or believed by the historians to have been discussed at the council (see above, pp. 445, 446). A.D. 787a. Grant of Offa to the monastery of Chertsey, issued in a synodal meeting at Aecleah b. [Questionable.] Regnante in perpetuum Domino nostro Ihesu Christo et Salvatore Deo! Cuncta quæ videntur temporalia esse et quæ non videntur |