The Religion Anciently Professed by the Irish and British, Chapter 9
CHAP. IX.
Of the controversie which the Britons, Picts, and Irish maintained against the Church of Rome, touching the celebration of Easter.
THe difference betwixt the Romanes and the Irish in the celebration of Easter, consisted in this. The Romanes kept the memoriall of our Lords resurrection upon that Sunday, which fell betwixt the XV. and the XXI. day of the Moone (both termes included) next after the XXI. day of March; which they accounted to bee the seat of the Vernall aequinoctium, that is to say, that time of the Spring wherein the day and the night were of equall length. and in reckoning the age of the Moone they followed the Alexandrian cycle of XIX. yeeres (whence our golden number had his originall) as it was explained unto them by Dionysius Exiguus: which is the account that is still observed, not onelyonly in the Church of England, but also among all the Christians of Greece, Russia, Asia, Aegypt, and Aethiopia; and was (since the time that I my selfe was borne) generally received in all Christendome, untill the late change of the Kalendar was made by Pope Gregory the XIIIth. The Northren Irish and Scottish, together with the Picts, observed the custome of the Britons: aNon enim Paschae diem Dominicum suo tempore, sed à decimaquartâ usque ad vicesimam Lunam observabant. Quae computatio 84▪ annorum circulo continetur. Bede lib. 2. hist. cap. 2.keeping their Easter upon the Sunday that fell betwixt the XIIII. and the XX. day of the Moone; and following in their account thereof, not the XIX. yeeres computation of Anatolius, bPorrò isti secundùm decennem novemque Anatolii computatum, aut potiùs juxta Sulpicii Severini regulam, qui LXXXIV. annorum cursum descripsit, XIV. Lunâ cum Iudaeis Paschale sacramentum celebrant: cùm neutrum Ecclesiae Romanae Pontifices ad perfectam calculi rationem sequantur. Aldelm. epist ad Geruntium regem & Domnonios: inter epistolas Bonifacij, num. 44.but Sulpicius Severus his circle of LXXXIIII. yeeres. for howsoever they extolled Anatolius cBed. lib. 3. hist. cap. 3. & 25. Vid. Dionysii Petavii notas in Epiphan. pag. 194. 195.for appointing (as they supposed) the bounds of Easter betwixt the XIIII. and the XX. day of the Moone, yet Wilfride in the Synod of Strenshal chargeth them utterly to have rejected his cycle of XIX. yeeres: from which therefore Cummianus draweth an argument against them; thatdAd veram Paschae rationem nunquam pervenire eos, qui cycium LXXXIIII. annorum observant. Cumm…an. epist. ad Seg…enum abbat. de Disputatione Lunae. MS. in Bibli… thec. Cottonian. they can never come to the true account of Easter, who observe the cycle of LXXXIIII. yeeres.
To reduce the Irish unto conformity with the Church of Rome in this point, Pope Honorius (the first of that name) directed his letters unto them: eExhortans, ne paucitatem suam in extremis terrae finibus constitutā, sapientiorem antiquis sive modernis, quae per Orbem terrae erant, Christi Ecclesiis aestimarent: neve contra Paschales computos, & decreta synodalium totius Orbis Pontificum aliud Pascha celebrarent. Bed. lib. 2. hist. cap. 19.Exhortintg them, that they would not esteeme their own paucity, seated in the utmost borders of the earth, more wise than the ancient or moderne Churches of Christ through the whole world; and that they would not celebrate another Easter contrary to the Paschall computations, and the Synodall decrees of the Bishops of the whole world. and shortly after, the Clergie of Rome (as wee have said) upon the death of Severinus, wrote other letters unto them to the same effect. Now where Osullevan avoucheth, that the common custome used by the Church in celebrating the feast of the Lords resurrection was alwaies observed by the Southerne Irish; and now embraced also by the Northren, together with the Picts and Britons (who received the faith from Irish Doctors) when they had knowledge given them of the rite of the Church of Rome: in all this (according to his common wont) he speaketh never a true word. For neyther did the Southerne Irish alwayes observe the celebration of Easter commonly received abroad: neyther did the Northren Irish, nor the Picts, nor the Britons, many yeeres after this admonition given by the Church of Rome, admit that observation among them. to speake nothing of his folly in saying, that the Britons received the faith from the Irish: when the contrary is so well knowne, that the Irish rather received the same from the*S. Patrick, & his followers. Britons.
That the common custome of celebrating the time of Easter was not alwaies observed by the Southerne Irish, may appeare by those words of Bede, in the third booke of his history and the third chapter. Porrò gentes Scottorum, quae in australibus Hiberniae insulae partibus morabantur, jamdudum ad admonitionem Apostolicae sedis antistitis Paschacanonico ritu observare didicerunt. For if (as this place cleerly proveth) the nations of the Scots, that dwelt in the Southern parts of Ireland, did learne to observe Easter after the canonicall manner, upon the admonition of the Bishop of Rome: it is evident, that before that admonition they did observe it after another manner. The word jamdudum, which Bede here useth, is taken among authors oftentimes in contrary senses: either to signifie a great while since, or else, but lately, or erewhile, In the former sense it must bee here taken, if it have relation to the time wherein Bede did write his book: and in the latter also it may be taken, if it be referred to the time whereof he treateth, (which is the more likely opinion) namely to the comming of Bishop Aidan into England; which fell out about halfe a yeere, after that Honorius had sent his admonitorie letters to the Irish. who, as hee was the first Bishop of Rome we can reade of, that admonished them to reforme their rite of keeping the time of Easter: so that the Irish also much about the same time conformed themselves herein to the Romane usage, may thus be manifested.
When Bishop Aidan came into England from the Iland Hy, now called Y-Columkille; fBed. lib. 3. hist. cap. 5.the Colledge of Monkes there was governed by Segenius, who in thegId. lib. 2. cap. 19. inscription of the epistle of the clergie of Rome sent unto the Irish, is called Segianus. Now there is yet extant in Sir Robert Cottons worthy Librarie, an epistle of Cummianus directed to this Segienus (for so is his name there written) Abbot of Y-Columkille▪ wherein he plainly declareth, that the great cycle of DXXXII. yeeres, and the Romane use of celebrating the time of Easter according to the same, was then newly brought in into this country.hEgo enim primo anno quo cyclus DXXXII. annorum à nostris celebrari ors…s est; non suscepi, sed silui, nec laudare nec vituperare ausus. Cummian. epist. ad Segienum. For the first yeere (saith he) wherein the cycle of DXXXII. yeeres began to bee observed by our men; I received it not, but held my peace, daring neither to commend it nor to dispraise it. That yeere being past, he saith he consulted with his ancients; who were the successors of Bishop Ailbeus, Queranus Coloniensis, Brendinus, Nessanus and Lugidus. who being gathered together in Campo-lene, concluded to celebrate Easter the yeere following together with the universall Church. iSed non post multum surrexit quidam paries dealbatus, traditionem seniorem serva…e se simulans; qui utraque non fecit unum sed divisit, & irritum ex parte fecit quod promissum est: quem Dominus ut spero, percutiet quoquo modo veluerit. Ibid.But not long after (saith hee) there arose up a certaine whited wall, pretending to keepe the tradition of the Elders; which did not make both one, but divided them, and made voide in part that which was promised: whom the Lord (as I hope) will smite, in whatsoever manner he pleaseth.
To this argument drawne from the tradition of the elders, hee maketh answer: thatkSeniores verò, quos in velamine repulsionis habetis, quod optimum in diebus suis esse noverunt …impliciter & fideliter sine culpa contradictionis ullius & animositatis observaverunt, & suis posteris sic mandaverunt. Ibid. they did simply and faithfully observe that which they knew to bee best in their dayes, without the fault of any contradiction or animosity, and did so recommend it to their posterity. and opposeth thereuntonVniversalia Ecclesiae Catholicae unanimem regulam. Ibid. the unanimous rule of the Vniversall Catholicke Church: deeming this to be a very harsh conclusion.oRoma errat, Hierosolyma errat, Alexandria errat, Antiochia errat, totus mundus errat: soli tantùm Scoti & Britones rectum sapiunt▪ Ibid. Rome erreth, Ierusalem erreth, Alexandria erreth, Antioch erreth, the whole world erreth: the Scottish onelyonly and the Britons doe alone hold the right. but especially hee urgeth the authority of the first of these Patriarchicall Sees, which now (since the advancement thereof by the Emperour Phocas) began to bee admired by the inhabitants of the earth, as the place which God had chosen; whereunto, if greater causes did arise, recourse was to bee had, according to the Synodicall decree, as unto the head of cities. and therefore he saith, that they sent some unto Rome: who returning backe in the third yeere, informed them, that they met there with a Grecian, and an Hebrew, and a Scythian, and an Aegyptian in one lodging; and that they all, and the whole world too, did keep their Easter at the same time, when the Irish were dis-joyned from them by the space of a whole*This seemeth to have fallen out, eith r…i… the yeere 634. or 645. wherein Easter was solemnized at Rome the 24. day of April. and it appeareth by ou… Annals, that Segenius was abbot of Y…Columkille from the yeere 624. untill 652. monethmonth.pVidimus oculis nostris puellam coecam omnine ad has reliqulas oculos aperientem, & paralyticum ambulantem, & multa daemonia ejecta. Cummian. And wee have proved (saith Cummianus) that the vertue of God was in the relicks of the holy Martyrs, and the Scriptures which they brought with them. For we saw with our eyes, a mayde altogether blinde opening her eyes at these relickes, and a man sicke of the palsie walking, and many divels cast out. Thus farre he.
The Northren Irish and Albanian Scottish on the other side, made little reckoning of the authority, either of the Bishop or of the Church of Rome. And therefore Bede, speaking of Oswy king of Northumberland, saith thatqIntellex…rat enim veraciter Oswi, quamvis educatus à Scotis, quia Romana esset Catholica & Apostolica Ecclesia. Bed. lib. 3. hist. cap. 29. notwithstanding he was brought up by the Scottish, yet he understood that the Roman was the Catholike and Apostolike Church (or, that the Roman Church was Catholike and Apostolike) intimating therby, that the Scottish, among whom he received his education, were of another minde. And long before that, Laurentius, Mellitus and Iustus (who were sent into England by Pope Gregory to assist Austin) in a letter which they sent unto the Scots that did inhabite Ireland (so Bede writeth) complained of the distaste given unto them by their country-men, in this manner. rSed cognoscentes Britones, Sc…ttos meliores putavimus. Scottos verò per Daganum Episcopum in hanc insulam, & Columbanum Abbatem in Galliis venientem, nihil discrepare … Britonibus in eorum conversatione didici…m. Nam Daganus episcopus ad nos veniens, non solùm cibum nobiscum, sed nec in eodem hospitio quo vescebamur, sumere voluit, Laurent. epist. apud Bed. lib. 2. cap. 4.Wee knew the Britons, wee thought that the Scots were better than they. But wee learned by Bishop Daganus comming into this Iland, and Abbot Columbanus comming into France; that the Scots did differ nothing from the Britons in their conversation. For Daganus the Bishop comming unto us, would not take meate with us, no not so much as in the same lodging wherein we did eate.
And as for miracles, wee finde them as rife among them that were opposite to the Romane tradition, as upon the other side. If you doubt it, reade what Bede hath written of Bishop Aidan (sQui cuius meriti fuerit, etiam miraculorm signis internus arbiter edocuit. …ed. lib. 3. hist. cap. 15. item. 16▪ & 17. who of what merit hee was, the inward Iudge hath taught, even by the tokens of miracles; saith hee) and Adamnanus of the life of S. Colme or Columkille. Whereupon Bishop Colman in the Synod at Strenshal frameth this conclusion. tNunquid reverendissimum patrem nostrum Columbam, & successores ejus, viros Deo dilectos, qui eodem modo Pascha fecerunt, divinis paginis contraria sapuisse vel egisse credendum est? cùm plurimi fuerint in eis, quorum sanctitati coelesti signa & virtutem quae fecerunt miracula, testimonium praebuerunt: quos ut ipse sanctos esse non dubitans semper eorum vitam, mores & disciplinam sequi non desisto Colman. apud. Bed. lib. 3. hist. cap. 29.Is it to be beleeved, that Colme our most reverend father, and his successors, men beloved of God, which observed Easter in the same manner that wee doe, did hold or doe that which was contrary to the holy Scriptures? seeing there were very many among them, to whose heavenly holinesse the signes and miracles which they did, bare testimony: whom nothing doubting to bee Saints, I desist not to follow evermore their life, maners, and discipline. What Wilfride replied to this, may be seene in Bede: that which I much wonder at, among the many wonderfull things related of St. Colme by Adamnanus, is this▪ that where hee saith, that this Saint, during the time of his abode in the abbay of Clone (now called Clonmacnosh) diduRevelante Spiritu Sanct… prophetavit de illâ quae post dies mult…s ob…diversitatem Paschalis… festi ona est inter Sco…iae Ecclesias discordiâ. Adam…nan. Vit. Columb. lib. 1. cap. 3. by the revelation of the holy Ghost prophesie of that discord, which after many dayes arose among the Churches of Scotland (or Ireland) for the diversity of the feast of Easter: yet hee telleth us not, that the holy Ghost revealed unto him, that he himselfe (whose example animated his followers to stand more stiffely herein against the Romane rite) was in the wrong, and ought to conforme his judgment to the tradition of the Churches abroad. as if the holy Ghost did not much care, whether of both sides should carry the matter away in this controversie: for which (if you please) you shall heare a very pretty tale out of an old Legend, concerning this same discord whereof S. Colme is said to have prophesied.
xQuodam tempore erat magnum Concilium populorum Hiberniae in Campo albo: inter quos erat contentio circa ordinē Paschae. Lasre…nus enim abbas monasterii Leighlinne, cui suberant mille quingenti monachi, no…um ordinem defend …at qui nuper de Româ venit: alii verò veterem defendebant. Vit. S. Munna abbatit MS.VponUpon a certaine time (saith my Author) there was a great Councell of the people of Ireland in the white field: among whom there was contention about the order of Easter. For Lasreanus, the abbot of the monasterie of Leighlin, unto whom there were subject a thousand & five hundred monkes, defended the new order that lately came from Rome: but others defended the old. This Lasreanus or Lazerianus is the man, who in other Legends (of no other credit than this we now have in hand) is reported to have been the Bishop of Romes Legate in Ireland; and is commonly accounted to have beene the first Bishop of the Church of Leighlin. His principall antagonist at this meeting was one Munna, founder of the monasterie which from his was called Teach-munna, that is, the house of Munna (in the Bishoprick of Meath:) who would needs bring this question to the same kinde of triall here, that Austin the monke is said to have done in England. In defence of the Roman order, Bede telleth us that Austin made this motion to the Brittish Bishops, for a finall conclusion of the businesse. yObsecremus Deum, qui habi…ate fecit unanimes in do…o patris sui, …t ipse nobis in…re coelestib…s signis dignetur, quae sequenda traditio, quibus sit vi… ad ingressum regni illius properandum. Adducatur aliquis aeger; & per cujus preces fuerit curatus, hujus fides & operatio Deo devota atque omnibus sequenda …redatur. … … lib. 2. hist. cap. 2.Let us beseech God, which maketh men to dwell of one mind together in their fathers house; that hee will vouchsafe by some heavenly signes to make knowne unto us, what tradition is to be followed, and by what way wee may hasten to the entry of his kingdome. Let some sicke man be brought hither; and by whose prayers he shall bee cured, let his faith and working be beleeved to be acceptable unto God, and to bee followed by all men.
Now Munna, who stood in defence of the order formerly used by the British and Irish, maketh a more liberall proffer in this kinde, and leaveth Lasreanus to his choyce. zBreviter disputemus: sed in nomine Domini agamus judicium. Tres optiones dantur tibi, Lasreane. Duo libri in ignem mittentur, liber veteris ordinis & novi; ut videamus, quis eorum de igne liberabitur. Vel duo monachi, unus meus alter tuus, in unam domum recludantur, & domus comburatur: & videbimus, quis ex eis evadat intactus igne. Aut eamus ad sepulchrum mortui iusti monachi, & resuscitemus eum; & indicet nobis, quo ordine debemus hoc anno Pascha celebrare. Vit. S. Munn….Let us dispute briefly (saith he) but in the name of God let us give judgement. Three things are given to thy choyce, Lasreanus. Two bookes shall be cast into the fire, a booke of the old order and of the new; that we may see whether of them both shall be freed from the fire. Or let two Monkes, one of mine and another of thine, be shut up into one house: and let the house be burnt, and wee shall see which of them will escape untouched of the fire. Or let us goe unto the grave of a just Monke that is dead, and raise him up againe: and let him tell us, after what order wee ought to celebrate Easter this yeare. But Lasreanus being wiser than so, refused to put so great a matter to that hazzard: and therefore returned this grave answer unto Munna; if all be true that is in the Legend. aNon ibimus ad iudicium tuum, quoniam scimus quòd, pro magnitudine laboris tui & sanctitatis, si diceres ut mons Marge commutaretur in locum Campi albi & Campus albus in locum montis Marge; hoc propter te Deu. statim faceret. Ibid.We will not goe unto thy judgement: because we know that, for the greatnesse of thy labour and holinesse, if thou shouldest bid that mount Marge should bee changed into the place of the White field, and the White field into the place of mount Marge; God would presently doe this for thy sake. So prodigall doe some make God to be of miracles, and in a manner carelesse how they should fall; as if in the dispensing of them, he did respect the gracing of persons rather than of causes.
In what yeare this Councel of the White field was held, is not certainely knowne: nor yet whether S. Munna be that whited wall, of whom wee heard Cummianus complaine. The Synod of Strenshal (before mentioned) was assembled long after, at Whitby (called by the Saxons Streanesheale) in Yorkeshire, the bBed. lib. 3. hist. cap. 26.yeare of our Lord DCLXIIII. for the decision of the same question. Concerning which, in the life of Wilfrid (written by one Aeddi an acquaintance of his, surnamed Stephen; at the commandement of Acca, who in the time of Bede was Bishop of Hangustald or Hexham, in Northumberland) we reade thus. cQuodam tempore in diebus Colmanni Eboracae civitatis episcopi metropolitani, regantibus Oswi & Alhfrido filio eius, Abbates & Presbyteri omnesque Ecclesiasticae disciplinae gradus simul in unum convenientes, in coenobio quae Streaneshel dicitur; praesente sanctimoniale matre piissimâ Hilde, praesentibus quoque Regibus & duobus Colmanno & Aegilberhto Episcopis, de Paschali ratione conquirebant, quid esset rectissimum. utrum more Brittonum & Scottorum omnisque Aquilonalis partis à XIIII. Lunâ Dominicâ die veniente us que ad XXII. (leg XX.) Pascha agendum; an melius sit ratione Sedis Apostolicae, à XV. Lunâ usque XXI. Paschalem Dominicam celebrandam. Tempus datum est Colman…o episcopo primum, ut dignum erat, audientibus cunctis reddere rationem. Ille autem intrepidâ mente responden…, dixit. Patres nostri & antecessores eorum manifestè Spiritu sancto inspirati, ut erat Columcille, XIIII. Lunâ die Dominicâ Pascha celebrandum sanxerunt: exemplum tenentes Iohannis Apostoli & Evangelistae, qui supra pectus Domini in Coenâ recubuit, & amator Domini dicebatur. Ille XIIII. Lunâ Pascha celebravit; & nos, sicut discipuli eius Polycarpus & alii, celebramus: nec hoc audemus pro patribus ( …ort. partibus) nostris, nec volumus mutare. Stephanus presbyter (qui & Ae…di, apud B…dam, lib. 4. hist. cap. 2.) in Vitâ wilfrid. cap. 10. MS. in Bibliothecâ Sarisburiensis Ecclesiae, & D. Roberti Cottoni.VponUpon a certaine time in the daies of Colman metropolitan Bishop of the citie of Yorke, Oswi and Alhfrid his sonne being Kings; the Abbots and Priests and all the degrees of Ecclesiasticall orders meeting together at the monastery which is called Streaneshel, in the presence of Hilde the most godly mother of that abbey, in presence also of the Kings and the two Bishops Colman and Aegelberht, inquiry was made touching the observation of Easter, what was most right to bee held: whether Easter should bee kept according to the custome of the Brittous and the Scots and all the Northren part, upon the Lords day that came from the XIIII. day of the Moone untill the XX. or whether it were better, that Easter Sunday should bee celebrated from the XV. day of the Moone untill the XXI. after the manner of the See Apostolick. Time was given unto Bishop Colman in the first place, as it was fit, to deliver his reason in the audience of all. Who with an undaunted minde made his answer, and said. Our fathers and their predecessors, who were manifestly inspired by the holy Ghost, as Columkille was, did ordaine that Easter should be celebrated upon the Lords day that fell upon the XIIII. Moone; following the example of Iohn the Apostle and Evangelist, who leaned upon the breast of our Lord at his last Supper, and was called the lover of the Lord. Hee celebrated Easter upon the XIIII. day of the Moone: and wee with the same confidence celebrate the same, as his Disciples Polycarpus and others did; neyther dare wee for our parts, neyther will wee change this.
Bede relateth his speech thus. dPascha hoc quod agere soleo, à maioribus meis accepi, qui me huc Episcopum miserunt: quod omnes patres nostri viri Deo dilecti eodem modo celebrâsse noscuntur. Quod ne cui contemnendum & reprobandum esse videatur: ipsum est quod beatus Iohannes Evangelista, discipulus specialiter Domino dilectus, cum omnibus quibus prae erat Ecclesiis, celebrâsse legitur. Colman. apud Bedam, lib. 3. hist. cap. 23.This Easter which I use to observe, I received from my elders, who did send me Bishop hither: which all our fathers, men beloved of God, are knowne to have celebrated after the same manner. Which that it may not seeme unto any to bee contemned and rejected: it is the same which the blessed Evangelist Iohn, the disciple specially beloved by our Lord, with all the Churches whech he did oversee, is read to have celebrated. Fridegodus a who wrote the life of Wilfrid at the command of Odo Archbishop of Canterbury) expresseth the same Verse, after this manner.
eF…idegod. Vit. Wilfrid. MS in Bibliothec. Cottonian.Nos seriem patriam, non frivola scripta tenemus,
Discipulo*i. Sancti vel Beati. eusebit Polycarpo dante Iohannis.
Ille etenim bis septenae sub tempore Phoebae
Sanctum praefixit nobis fore Pascha colendum,
Atque nefas dixit, si quis contraria sentit.
On the contrary side Wilfrid objected unto Colman and his Clerkes of Ireland; that they with their complices, the Pictes and the Brittons,fCum quibus de duabus ultimi… Oceani insulis, his non totis, contra totum Orbem stulto labore pugnant. Wilfrid. apud Bed. lib. 3. cap. 25. out of the two utmost Iles, and those not whole neyther, did with a foolish labour fight against the whole world.gEt si sanctus erat aut potens virtutibus …lle Columba vester, imo & noster si Christi erat: num praeferri potuit beatissimo Apostolorum principi? cui Dominus …it: Tu es Petrus, & super hanc petram aedificabo Ecclesiam meā, & portae inferi non praevalebunt adversus eam; Et tibi dabo claves …egni coelorum. Ibid. And if that Columb of yours (saith he) yea and ours also if hee were Christs, was holy and powerfull in vertues: could hee bee preferred before the most blessed Prince of the Apostles? unto whom the Lord said: Thou art Peter, and upon this rocke will I build my Church, and the gates of hell shall not prevaile against it; and I will give unto thee the keyes of the kingdome of heaven. Which last words wrought much upon the simplicitie of King Oswy; who feared, that hNefortè me adveni…nte ad fores regni coelorum, non sit qui reseret, averso illo qui claves tenere probatur. Ibid.when hee should come to the doores of the kingdome of heaven, there would bee none to open, if hee were displeased who was proved to keepe the keyes: but prevailed nothing with Bishop Colman; who iTonsuram & Paschae rationem propter timorem patriae suae contempsit. Steph. presbyter, in Vit. Wilfrid. cap. 10.for the feare of his countrey (as Stephen in the life of Wilfrid writeth) contemned the tonsure and the observation of Easter used by the Romanes; and kColman videns spretam suam doctrinam, sectamque esse despectam; assumptis his qui se sequi voluerunt, id est, qui Pascha catholicum & tonsuram coronae (nam & de hoc quaestio non minima erat) recipere nolebant, in Scotiam regressus est. Bed. lib. 3. hist. cap. 26. Vide etiam lib. 4. cap. 4.taking with him such as would follow him, that is to say, such as would not receive the Catholike Easter and the tonsure of the crown (for of that also there was then no small question) returned back againe into Scotland.