Woman under Monasticism. Eckenstein Lina
told the monk Herefrid, suffered so from cramp that she could hardly creep along. ‘I would,’ she said, ‘I had something belonging to my dear Cuthberht, for I believe and trust in the Lord that I should soon be restored to health.’
In compliance with her wish the holy man sent her a linen girdle, which she wore for a time and which entirely cured her. Later a nun by the help of the same girdle was relieved of a headache, but after that the girdle of miraculous power miraculously disappeared. The reason given for this disappearance illustrates naïvely enough how divine power was considered to be justified in making itself manifest with a reservation. ‘If this girdle had remained present,’ Bede argues, ‘the sick would always flock to it; and whilst some one of these might not be worthy to be healed, its efficacy to cure might have been denied, whereas their own unworthiness was perhaps to blame. Therefore, as was said above, Heaven so dealt its benevolence, that, after the faith of believers had been confirmed, then immediately the opportunity for detraction was entirely withdrawn from the malice of the unrighteous.’
Contemporary witnesses bear testimony to the wisdom and prudence of the abbess Aelflaed of Whitby, for Bede says in the life of Cuthberht that ‘she increased the lustre of her royal lineage with the higher nobility of a more exalted virginity’; whilst Eddi speaks of her as ‘the most virtuous virgin who is actually a king’s daughter,’ and in another passage characterizes her as ‘ever the comforter and best counsellor of the whole province.’
We find her in Cuthberht’s society on more than one occasion. Once he met her at the monastery of ‘Osingadune’ (Easington) where he went to dedicate the church, and while sitting by her at table he had a prophetic vision of the death of one of her servants302.
The abbess Aelflaed directly appealed to this prophetic insight of Cuthberht’s when troubled in her mind about her brother King Ecgfrith, whose expedition against the Picts filled her with apprehension303. In the words of Bede: ‘At another time, the same most reverend virgin and mother of Christ’s virgins, Aelflaed, sent to the man of God, adjuring him in the name of the Lord that she might be allowed to see him, to converse on some pressing affairs. Cuthberht accordingly went on board ship, accompanied by some of the brethren, and came to the island which from its situation opposite to the river Coquet receives its name, and is celebrated for its community of monks; there it was that the aforesaid abbess had requested him to meet her. When she was satisfied with his replies to her many enquiries, on a sudden, while he was yet speaking, she fell at his feet and adjured him by the sacred and venerable Name of the Heavenly King and His angels, to tell her how long Ecgfrith, her brother, should live and rule over the kingdom of the Angles; “For I know,” she said, “that you abound in the spirit of prophecy, and that you can tell me this, if you will.” But he, trembling at her adjuration, and yet not wishing openly to reveal the secret which she asked for, replied, “It is marvellous that you, a woman wise and well-instructed in the Holy Scriptures, should speak of the term of human life as if it were long, seeing that the Psalmist says, ‘Our years shall be considered as a spider304,’ and that Solomon warns us that, ‘If a man live many years and have rejoiced in them all, he must remember the darksome time and the many days, which, when they shall come, the things passed shall be accused of vanity305.’ How much more then ought he, to whom only one year of life remains, to be considered as having lived a short time, when death shall stand at his gates?”
‘The abbess, on hearing this, lamented the dreadful prophecy with floods of tears, and having wiped her face, with feminine boldness she adjured him by the majesty of the sovereignty of God to tell her who would be the heir of the kingdom, since Ecgfrith had neither sons nor brothers. Cuthberht was silent for a short time, then he replied, “Say not that he is without heirs, for he shall have a successor whom you may embrace with sisterly affection as you do Ecgfrith himself.” But she continued: “Tell me, I beseech you, where he is now.” And he said, “You see this mighty and wide ocean, how it abounds with many islands. It is easy for God from one of these to provide a ruler for the kingdom of the Angles.” Then she understood that he spoke of Ealdfrith (Aldfrid) who was said to be the son of Ecgfrith’s father, and who at that time lived in exile, in the islands of the Scots, for the sake of studying letters.’
This meeting, if we credit the historian, took place in 684, and Aelflaed’s forebodings were realized. Ecgfrith lost his life, and part of his kingdom was taken by the Picts. In consequence of his defeat the settlement Whithern, set up as a religious outpost in the territory south of the Firth of Forth, was destroyed. Trumwin who had been entrusted with it was forced to fly. He and his friends sought refuge at Whitby where he remained and had much intercourse with Cuthberht and Aelflaed. Bede says that the abbess found ‘great assistance in governing and also comfort for her own life’ in Trumwin306.
Northumbria had now passed the zenith of her greatness as a political power, for the territory in the north which was lost through Ecgfrith’s defeat was not regained, while in the south the province of Mercia began to shake off the Northumbrian yoke. King Ecgfrith had been succeeded by his half-brother Ealdfrith († 705) and owing to his attitude Wilfrith’s exile came to an end. Theodore, archbishop of Canterbury, wrote a letter in his behalf to Ealdfrith and also one to Aelflaed of Whitby begging her to be at peace with him307. The prelate left Sussex for the north, where he remained for five years in undisturbed possession of his see308. But again the old quarrels revived, and Wilfrith in consequence of a council assembled by order of Ealdfrith at Eastrefield was robbed of his episcopal dignity and reduced to his abbacy at Ripon. He again insisted that the king and bishops should submit to the Pope, and at the age of well-nigh seventy he undertook another journey to Rome. But it was in vain he sent envoys to the king on his return. Ealdfrith was determined not to relent, but afterwards approaching death intimidated him. Feeling his end draw nigh he sent for Aelflaed of Whitby, who with the abbess Aethelburg (probably of Hackness) came to where he lay ill at Driffield in the East Riding. Aelflaed received the king’s dying words, and at a council of prelates subsequently assembled on the river Nidd bore testimony that he had spoken in favour of making peace. Wilfrith regained part of his influence but remained in retirement at his monastery.
Aelflaed outlived him and her friend Cuthberht who died in 687. It is probable that she assisted at the translation of Cuthberht’s body in 698, for in the inventory of the church at Durham one of the linen cloths or outer envelopes of his body, which was taken from it in 1104, is described as ‘a linen cloth of double texture which had enveloped the body of St Cuthbert in his grave; Elfled the abbess had wrapped him up in it309.’
Aelflaed is the last abbess of Whitby known by name. Her death is supposed to have taken place in 713. Her monastery, like so many houses in the north, which had grown to prosperity with the rising power of Northumbria, sank into insignificance with the decadence of that power. This decline was partly due to political reasons, but the dislike which the later kings of Northumbria felt towards monasteries may have had something to do with it. For as we shall see later on the example Queen Aethelthrith had set was probably followed by two other Northumbrian queens, Cyneburg, the wife of Ealhfrith, and Cuthburg, wife of Ealdfrith († 705), who returned to their own countries and there founded monasteries.
§ 4. Houses in Mercia and in the South
From the north we turn to Mercia and Wessex, the central and south-western provinces of England. Mercia had clung longest to her heathen beliefs, for Christianity was not accepted there till after the defeat of Penda in 655 when Northumbria gained supremacy. Penda, king of Mercia, remained faithful to his gods to the end himself, but his children adopted the new faith. His son Peada had already been baptized in Northumbria by Finnan who sent four ecclesiastics back with him to evangelise the Midlands, and Wulfhere (c. 658-675) Peada’s brother and successor was married to the Christian princess Eormenhild of Kent, for whom Queen Sexburg had made the religious foundation at Sheppey. Peada had founded a religious settlement at Burh or Medehampstead which is better known as Peterborough,
Bede,
Ibid., ch. 24.
Psalm lxxxix. 10 (The Vulgate here follows the LXX.; it would be interesting to know what sense they or indeed Bede gave to the passage).
Eccles. xi. 8.
Bede,
Eddi,
Bright, W.,
Haigh, D. H., ‘On the monasteries of St Heiu and St Hild,’