Woman under Monasticism. Eckenstein Lina
relics were locally credited. There is a certain similarity between these later accounts and those we have of pseudo-saints, but they differ from those of an earlier date, for the writers of the 8th and 9th centuries were not actuated like those of a later period by the desire to give a miraculous rendering of fact. Bede († 735) stands pre-eminent among the earlier writers, and our admiration for him increases as we discover his immense superiority to other early historians.
Most of the women who were honoured as saints in England belong to the first hundred years after the acceptance of Christianity in these islands. A few other women have been revered as saints who lived in the 10th century and came under the influence of the monastic revival which is associated with the name of Dunstan († 988). But no woman living during Anglo-Norman times has been thus honoured, for the desire to raise women to saintship was essentially Anglo-Saxon and was strongest in the times which immediately followed the acceptance of Christianity.
It was more than two hundred years after the Anglo-Saxons first set foot on British shores that they accepted Christianity. The struggles between them and the inhabitants of the island had ended in the recognised supremacy of the invaders, and bands of heathen Germans, settling at first near the shore, for the sake of the open country, had gradually made their way up the fruitful valleys and into adjoining districts till they covered the land with a network of settlements. After the restlessness of invasion and warfare the Anglo-Saxons settled down to domestic life and agriculture, for compared with the British they were eminently tillers of the soil. Under their régime the cities built by the Romans and the British fastnesses alike fell into decay. The Anglo-Saxons dwelt in villages, and the British either lived there in subservience to them or else retired into districts of their own which were difficult of access.
The re-introduction of Christianity into these islands is associated with the name of Pope Gregory. Zealous and resolute in his efforts to strengthen the papal power by sending forth missionaries who were devoted to him, he watched his opportunity to gain a foothold for the faith in Kent.
Tradition connects the first step in this direction with the name of a Frankish princess, and Bede in his Church History tells how the marriage of Berhta, daughter of King Charibert of Paris (561-567), to King Aethelberht of Kent (586-616) brought an ecclesiastic to Canterbury who took possession of the ancient British church of St Martin: this event was speedily followed by the arrival of other ecclesiastics from Rome, who travelled across France under the leadership of Augustine.
At the time of Augustine’s arrival the position of Kent was threatened by the growing supremacy of Northumbria. Through the activity both of Aethelfrith († 617) and of Eadwin his successor, the land extending from the Humber to the Firth of Forth had been united under one rule; Northumbria was taking the lead among the petty kingdoms which had been formed in different parts of the island. The king of Kent strengthened his independent position by accepting the faith which had proved propitious to the Franks and by entering into alliance with his neighbours across the Channel; and it was no doubt with a view to encouraging peaceful relations with the north that Aethelburg the daughter of Aethelberht and Berhta was given in marriage to King Eadwin of Northumbria during the reign of her brother Eadbald (616-640).
Again the marriage of a Christian princess was made an occasion for extending the faith; an ecclesiastic as usual followed in her train. Paulinus, the Roman chaplain who came north with Aethelburg, after various incidents picturesquely set forth by Bede, overcame King Eadwin’s reluctance to embrace Christianity and prevailed upon him to be baptized at York with other members of his household on Easter day in the year 627. The event was followed by an influx of Christians into that city, for British Christianity had receded before the heathen Angles, but it still had strongholds in the north and was on the alert to regain lost ground. The city of York, during Roman rule, had been of great importance in affairs of administration. The Roman Eboracum nearly died out to arise anew as Anglian Eoforwic. King Eadwin recognised Paulinus as bishop and a stone church was begun on part of the ground now occupied by the Minster233.
Bede loves to dwell on the story of this conversion, which was endeared to all devout churchmen by many associations. Eanflaed, the child of Eadwin and Aethelburg, whose baptism was its immediate cause, was afterwards a staunch supporter of Roman versus British Church tendencies. She was the patron of Wilfrith, in his time the most zealous advocate of the supremacy of Rome.
Among the members of Eadwin’s household who were baptized on the same Easter day in 627 was Hild, a girl of fourteen, who afterwards became abbess of Whitby. She was grand-niece to Eadwin through her father Hereric, who had been treacherously made away with; her mother Beorhtswith and her sister Hereswith were among the early converts to Christianity. Hereswith afterwards married a king of the Angles, and at a later period was living in the Frankish settlement of Chelles (Cala), where her sister Hild at one time thought of joining her. Nothing is known of the life of Hild between the ages of fourteen and thirty-four, but evidently she had not dwelt in obscure retirement, for the Scottish prelate Aidan in 647, knowing that she was living in the midlands, begged her to return to the north. It is a noteworthy circumstance if, in an age when marriage was the rule, she remained single without taking the veil, but she may have been associated with some religious settlement234.
It was only a few years after the acceptance of Christianity at York that the days of King Eadwin’s reign, ‘when a woman with her babe might walk scatheless from sea to sea,’ came to an abrupt close. Eadwin was slain in 633 at the battle of Hatfield, a victim to the jealousy of the British king Caedwalla, who combined with the heathen king Penda of Mercia against him. Queen Aethelburg with her children and Paulinus fled from York to the coast and went by sea to Kent, where they were welcomed by her brother King Eadbald and by Archbishop Honorius.
At the beginning of his reign Eadbald of Kent had been in conflict with the Church owing to his marriage with his father’s relict, a heathen wife whom Aethelberht had taken to himself after the death of Berhta. It is characteristic of the position held at first by Christian prelates in England that they depended entirely on the ruling prince for their position. Paulinus fled from York at the death of Eadwin, and Eadbald’s adherence to heathen customs temporarily drove the Kentish prelate abroad. The king of Kent had, however, found it well to repudiate his heathen wife and to take a Christian princess of the Franks in her stead. This act restored him to the goodwill of his prelate, who returned to English shores.
Eadbald had settled a piece of land at Folkestone on his daughter Eanswith, and there about the year 630 she founded what is held to be the first religious settlement for women in Anglo-Saxon England235. The fact of this foundation is undisputed, but all we know of Eanswith’s life is in the account given of her by Capgrave, an Augustinian monk who lived in the 15th century236. He tells us how she went to live at Folkestone and how a king of Northumbria wished to marry her, but as the king was a heathen, she made their union conditional on his prevailing upon his gods to manifest their power by miraculously lengthening a beam. In this he failed and consequently departed. There follows a description how Eanswith made a stream to flow ‘againste the hylle,’ from Smelton, a mile distant from Folkestone, possibly by means of a well-levelled water conduit. Capgrave also describes how she enforced the payment of tithes.
Eanswith’s settlement was in existence at the close of the century, when it was destroyed or deserted during the viking invasion. A charter of King Athelstane dated 927 gives the land where ‘stood the monastery and abbey of holy virgins and where also St Eanswith lies buried’ to Christ Church, Canterbury, the house having been destroyed by the ‘Pagans237.’ Capgrave says that its site was swallowed by the sea, perhaps in one of the landslips common to the coast; the holy woman’s relics were then transferred to the church of St Peter. A church at Folkestone is dedicated conjointly to St Mary and St Eanswith, and a church at Brensett in Kent is dedicated solely to her238.
Queen Aethelburg coming from the north also settled in Kent at a place called Liming239. Bede knows nothing of her after her departure from the north, and we have to depend
Raine,
It is probable such settlements existed. Dugdale,
Dugdale,
Hardy, Th. D.,
Dugdale,
Smith and Wace,
Dugdale,