Bede's Lives of the Abbots of Wearmouth and Jarrow tells the story of his own monastery, particularly through its abbots, from the year after his birth until nineteen years before his death, that is, from 674 to 716. The story is shaped by a gentle rhetoric like that used to place beside each other the secular and the monastic family- an instance that suggests the importance of the fact that the monastery found itself the spiritual mirror of both the old Roman family and of the bound kingroup of the barbarians, so that it could thrive in and connect the two succeeding societies of this period in the West. The connection is made clear in Bede as he looks very seriously at the society around him (milking its cows, singing its songs) with eyes trained to see by the books Benedict Biscop had brought with great profit from Rome.

The Lives of the Holy Abbots of Wearmouth and Jarrow ¹
The pious servant of Christ, Biscop, called Benedict, with the assistance of the Divine grace, built a monastery in honor of the most holy of the apostles, St. Peter, near the mouth of the river Were, on the north side. The venerable and devout king of that nation, Egfrid, contributed the land; and Biscop, for the space of sixteen years, amid innumerable perils in journeying and in illness, ruled this monastery with the same piety which stirred him up to build it. If I may use the words of the blessed Pope Gregory, which he glorifies the life of the abbot of the same name, he was a man of a venerable life, blessed (Benedictus) both in grace and in name; having the mind of an adult even from his childhood, surpassing his age by his manners, and with a soul addicted to no false pleasures. He was descended from a noble lineage of the Angles, and by corresponding dignity of mind worthy to be exalted into the company of the angels. Lastly, he was the minister of King Oswy, and by his gift enjoyed an estate suitable to his rank; but at the age of twenty-five years he despised a transitory wealth, that he might obtain that which is eternal. He made light of a temporal warfare with a donative that will decay, that he might serve under the true King, and earn an everlasting kingdom in the heavenly city. He left his home, his kinsmen and country, for the sake of Christ and his Gospel that he might receive a hundredfold and enjoy everlasting life: he disdained to submit to carnal nuptials, that he might be able to follow the Lamb bright with the glory of chastity in the heavenly kingdoms: he refused to be the father of mortal children in the flesh, being fore-ordained of Christ to educate for Him in spiritual doctrine immortal children in heaven.

Having therefore left his country, he came to Rome, and took care to visit and worship in the body the resting-places of the remains of the holy Apostles, towards whom he had always been inflamed with holy love. When he returned home, he did not cease to love and venerate, and to preach to all he could the precepts of ecclesiastical life which he had seen. At this time Alfrid, son of the above-named King Oswy, being about to visit Rome, to worship at the gates of the holy Apostles, took him as the companion of his journey. When the king, his father, diverted him from this intention, and made him reside in his own country and kingdom; yet, like a youth of good promise, accomplishing the journey which he had undertaken, Biscop returned with the greatest expedition to Rome, in the time Of Pope Vitatian, of blessed memory; and there having extracted no little sweetness of wholesome learning, as he had done previously, after some months he went to the island of Lerins, where he joined himself to the company of monks, received the tonsure, and, having taken the vow, observed the regular discipline with due solicitude; and when he had for two years been instructed in the suitable learning of the monastic life, he determined, in love for that first of the Apostles, St. Peter, to return to the city which was hallowed by his remains.

Not long after, a merchant-vessel arrived, which enabled him to gratify his wish. At that time, Egbert, king of Kent, had sent out of Britain a man who had been elected to the office of bishop, Wighard by name, who had been adequately taught by the Roman disciples the blessed Pope Gregory in Kent on every topic of Church discipline; but the king wished him to be ordained bishop at Rome, order that, having him for bishop of his own nation and language, might himself, as well as his people, be the more thoroughly in of the words and mysteries of the holy faith, as he would then these administered, not through an interpreter, but from the hands and by the tongue of a kinsman and fellow-countryman. But Wighard, on coming to Rome, died of a disease, with all his attendants; before he had received the dignity of bishop. Now the Apostolic Father, that the embassy of the faithful might not fail through the death of their ambassadors, called a council, and appointed one his Church to send as archbishop into Britain. This was Theodore, a man deep in all secular and ecclesiastical learning, whether Greek of Latin; and to him was given, as a colleague and counsellor, a man equally strenuous and prudent, the abbot Hadrian. Perceiving also that the reverend Benedict would become a man of wisdom, and piety, and nobility of mind, he committed to him the newly of ordained bishop, with his followers, enjoining him to abandon the travel which he had undertaken for Christ's sake; and with a higher good in view, to return home to his country, and bring into it that teacher of wisdom whom it had so earnestly wished for, and to be to him an interpreter and guide, both on the journey thither, and afterwards upon his arrival, when he should begin to preach. Benedict did as he was commanded; they came to Kent, and were joyfully received there; Theodore ascended his episcopal throne, and Benedict upon himself to rule the monastery of the blessed Apostle Peter, which, afterwards, Hadrian became abbot.

He ruled the monastery for two years; and then successfully, before, accomplished a third voyage from Britain to Rome, brought back a large number of books on sacred literature, which had either bought at a price or received as gifts from his friends. On his return he arrived at Vienne, where he took possession of such he had entrusted his friends to purchase for him. When he had come home, he determined to go to the court of Conwalh, king of West Saxons, whose friendship and services he had already more than once experienced. But Conwalh died suddenly about this time, and he therefore directed his course to his native province. He came to the court of Egfrid, king of Northumberland, and gave an account of that he had done since in youth he had left his country. He made secret of his zeal for religion, and showed what ecclesiastical or tic instructions he had received at Rome and elsewhere. He layed the holy volumes and relics of Christ's blessed Apostles martyrs, which he had brought, and found such favour in the eyes of the king, that he forthwith gave him seventy hides of land out of his own estates, and ordered a monastery to be built thereon the first pastor of his church. This was done, as I said before, at mouth of the river Were, on the left bank, in the 674th year of Lord's incarnation, in the second indiction, and in the fourth of King Egfrid's reign. After the interval of a year, Benedict crossed the sea into Gaul, no sooner asked than he obtained and carried back with him some masons to build him a church in the Roman style, which he always admired. So much zeal did he show from his love to Saint Peter, in whose honour he was building it, that within a year the time of laying the foundation, you might have seen the roof on and the solemnity of the mass celebrated therein. When the work was drawing to completion, he sent messengers to Gaul to fetch makers of glass, (more properly artificers,) who were at this time own in Britain, that they might glaze the windows of his church, with the cloisters and dining-rooms. This was done, and they came, and not only finished the work required, but taught the English on their handicraft, which was well adapted for enclosing the terns of the church, and for the vessels required for various uses. All the other things necessary for the service of the church and the altar, the sacred vessels, and the vestments, because they could not be procured in England, he took especial care to buy and bring home foreign parts. Some decorations and muniments there were which could not be procured even in Gaul, and these the pious founder determined to fetch from Rome; for which purpose, after he had formed the rule for his monastery, he made his fourth voyage to Rome, and returned loaded with more abundant spiritual merchandise than before. In the first place, he brought back a large quantity of books of all kinds; secondly, a great number of relics of Christ's Apostles and martyrs, all likely to bring a blessing on many an English church; thirdly, he introduced the Roman mode of chanting, singing, and ministering in the church, by obtaining permission from Pope Agatho to take back with him John, the archchanter of the church of St. Peter, and abbot of the monastery of St. Martin, to teach the English. This John, when he arrived in England, not only communicated instruction by teaching personally, but left behind him numerous writings, which are still preserved in the library of the same monastery. In the fourth place, Benedict brought with him a thing by no means to be despised, namely, a letter of privilege from Pope Agatho, which he had procured, not only with the consent, but by the request and exhortation, of King Egfrid, and by which the monastery was rendered safe and secure for ever from foreign invasion. Fifthly, he brought with him pictures of sacred representations, to adorn the church of St. Peter, which he had built; namely, a likeness of the Virgin Mary and of the twelve Apostles, with which he intended to adorn the central nave, on boarding placed from one wall to the other; also some figures from ecclesiastical history for the south wall, and others from the Revelation of St. John for the north wall; so that every one who entered the church, even if they could not read, wherever they turned their eyes, might have before them the amiable countenance of Christ and his saints, though it were but in a picture, and with watchful minds might revolve on the benefits of our Lord's incarnation, and having before their eyes the perils of the last judgment, might examine their hearts the more strictly on that account. Thus King Egfrid, delighted by the virtues and zealous piety of the venerable Benedict, augmented the territory which he had given, on which to build this monastery, by a further grant of land of forty hides; on which, at the end of a year, Benedict, by the same King Egfrid's concurrence, and, indeed, command, built the monastery of the Apostle St. Paul, with this condition, that the same concord and unity should exist for ever between the two; so that, for instance, as the body cannot be separated from the head, nor the head forget the body by which it lives, in the same manner no man should ever try to divide these two monasteries, which had been united under the names of the first of the Apostles. Ceolfrid, whom Benedict made abbot, had been his most zealous assistant from the first foundation of the former monastery, and had gone with him at the proper time to Rome, for the sake of acquiring instruction, and offering up his prayers. At which time also he chose priest Easterwine to be the abbot of St. Peter's monastery, that with the help of this fellow soldier he might sustain a burden otherwise too heavy for him. And let no one think it unbecoming that one monastery should have two abbots at once. His frequent travelling for the benefit of the monastery, and absence in foreign parts, was the cause; and history informs us, that, on a pressing occasion, the blessed St. Peter also ordained two pontiffs under him to rule the Church at Rome; and Abbot Benedict the Great, himself, as Pope St. Gregory writes of him, appointed twelve abbots over his followers, as he judged expedient, without any harm done to Christian charity; nay, rather to the increase thereof.

When he [Abbot Coelfrid] was gone, the brethren returned to the church, and with much weeping and prayer commended themselves and theirs to the protection of the Lord. After a short interval, having ended the nine o'clock psalm, they again assembled, and deliberated what was to be done. At length they resolved, with prayer, hymns, and fasting, to seek of the Lord a new abbot as soon as possible. This resolution they communicated to their brethren of St. Paul's, by some of that monastery who were present, and also by some of their own people. They immediately gave their consent, and both monasteries showing the same spirit, they all together lifted up their hearts and voices to the Lord. At length, on the third day, which was Easter Sunday, an assembly was held, consisting of all the brethren of St. Peter's and several of the elder monks from the monastery of St. Paul's. The greatest concord prevailed, and the same sentiments were expressed by both. They elected for their new abbot, Huetbert, who from his boyhood had not only been bred up in the regular discipline of the monastery, but had acquired much experience in the various duties of writing, chanting, reading, and teaching. He had been at Rome in the time of Pope Sergius, of blessed memory, and had there learnt and copied every thing which he thought useful or worthy to be brought away. He had also been twelve years in priest's orders. He was now made abbot; and immediately went with some of the brethren to Ceolfrid, who was waiting for a ship in which to cross the ocean. They told him what they had done, for which he gave thanks to God, in approbation of their choice, and received from his successor a letter of recommendation to Pope Gregory, of which I have preserved the few passages which follow. "To our most beloved lord in the Lord of lords, and thrice blessed Pope Gregory, Huetbert, his most humble servant, abbot of the monastery of the holiest of the Apostles, St. Peter, in Saxony, Health for ever in the Lord! I do not cease to give thanks to the dispensation of Divine wisdom, as do also all the holy brethren, who in these parts are seeking with me to bear the pleasant yoke of Christ, that they may find rest to their souls, that God has condescended to appoint so glorious a vessel of election to rule the Church in these our times; and by means of the light of truth and faith with which you are full, to scatter the beams of his love on all your inferiors also. We recommend to your holy clemency, most beloved father and lord in Christ, the grey hairs of our venerable and beloved father Abbot Ceolfrid, the supporter and defender of our spiritual liberty and peace in this monastic retirement; and, in the first place, we give thanks to the holy and undivided Trinity, for that, although he hath caused us much sorrow, lamentation, and tears, by his departure, he hath nevertheless arrived at the enjoyment of that rest which he long desired; whilst he was in his old age devoutly returning to that threshold of the holy Apostles, which he exultingly boasted, that when a youth he had visited, seen, and worshipped. After more than forty years of care and toil, during his government of the monasteries, by his wonderful love of virtue, as if recently incited to conversation with the heavenly life, though worn out with extreme old age, and already almost at the gates of death, he a second time undertakes to travel in the cause of Christ, that the thorns of his former secular anxieties may be consumed by the fire of zeal blazing forth from that spiritual furnace. We next entreat your fatherly love, that, though we have not merited to do this, you will carefully fulfil towards him the last offices; knowing for certain, that though you may possess his body, yet both we and you shall have in his devout spirit, whether in the body or out of the body, a mighty intercessor and protector over our own last moments, at the throne of grace." And so on through the rest of the letter. When Huetbert had returned to the monastery, Bishop Acca was sent for to confirm the election with his blessing. Afterwards, by his youthful zeal and wisdom, he gained many privileges for the monastery; and, amongst others, one which gave great delight to all, he took up the bones of Abbot Easterwine, which lay in the entrance porch of St. Peter's, and also the bones of his old preceptor, Abbot Sigfrid, which had been buried outside the Sacrarium towards the south, and placing both together in one chest, but separated by a partition, laid them within the church near the body of St. Benedict. He did this on Sigfrid's birthday, the 23rd of August; and on the same day Divine Providence so ordered that Christ's venerable servant Witmer, whom we have already mentioned, departed this life, and was buried in the same place as the aforesaid abbots, whose life he had imitated. But Christ's servant Ceolfrid, as has been said, died on his way to the threshold of the holy Apostles, of old age and weakness. For he reached the Lingones about nine o'clock, where he died seven hours after, and was honourably buried the next day in the church of the three twin martyrs, much to the sorrow, not only of the English who were in his train, to the number of eighty, but also of the neighbouring inhabitants, who were dissolved in tears at the loss of the reverend father. For it was almost impossible to avoid weeping to see part of his company continuing their journey without the holy father, whilst others, abandoning their first intentions, returned home to relate his death and burial; and others, again, lingered in sorrow at the tomb of the deceased among strangers speaking an unknown tongue. Ceolfrid was seventy-four years old when he died: forty-seven years he had been in priest's orders, during dirty-five of which he had been abbot; or, to speak more correctly, forty-three, - for, from the time when Benedict began to build his monastery in honour of the holiest of the Apostles, Ceolfrid had been his only companion, coadjutor, and teacher of the monastic rules. He never relaxed the rigour of ancient discipline from any occasions of old age, illness, or travel; for, from the day of his departure till the day of his death, i.e. from the 4th of June till the 25th of September, a space of one hundred and fourteen days, besides the canonical hours of prayer, he never omitted to go twice daily through the Psalter in order; and even when he became so weak that he could not ride on horseback, and was obliged to be carried in a horse-litter, the holy ceremony of the mass was offered up every day, except one which he at sea, and the three days immediately before his death. He died on Friday, the 25th of September, in the year of our Lord 716, between three and four o'clock, in the fields of the city before mentioned, and was buried the next day near the first milestone on the south side of the city, in the monastery of the Twins, followed by a large number of his English attendants, and the inhabitants of the city and monastery. The names of these twin martyrs are Speusippus, Eleusippus, and Meleusippus. They were born at one birth, and born again by baptism at the same time: together with their aunt Leonella, they left behind them the holy remembrance of their martyrdom; and I pray that they may bestow upon my unworthy self, and upon our holy father, the benefit of their intercession and protection.


1. From Bede, Ecclesiastical History of The English Nation and Other Writngs, trans. John Stevens and Lionel C. lane (London and New York, igi6), PP- 349-57, 359-65. Reprinted by permission of E. P. Dutton & Co., Inc,. and J. M. Dent and Sons Ltd., from Everyman's Library edition. The Lives of the Holy Abbots of Wearmouth and Jarrow