II. A. D. 600. BOOK ornament. Some of their great men were distinguished by an appellative taken from the length of their hair*. To pull the hair was punishable † ; and forcibly to cut or injure it was considered in the same criminal light with cutting off the nose, or thrusting out the eyes. In the same design of barbarous ornament, their faces were generally painted and scarred. They were so fond of chains and bracelets, that they have given a surname to some of their kings from their generosity in bestowing such marks of favour ‡. Few things discover the state of the arts amongst people more certainly than the presents, that are made to them by foreigners. The Pope, on his first mission into Northumberland, sent to the Queen of that country some stuffs with ornaments of gold; an ivory comb inlaid with the same metal, and a silver mirror. A Queen's want of such female ornaments and utensils shows, that the arts were at this time little cultivated amongst the Saxons. These are the sort of presents commonly sent to a barbarous people. Thus ignorant in sciences and arts, and unpractised in trade or manufacture, military exercises, war, and the preparation for war, was their * Oslacus promissâ cæsarie heros. Chron. Saxon. 123. ↑ Edgarus nobilibus torquium largitor. Chron. Sax. 123. Bed. Hist. Eccl. 1. 4. c. 29. employment, I. A. D. 600. employment, hunting their pleasure. They dwelt CHAP. in cottages of wicker work, plastered with clay, and thatched with rushes, where they sat with their families, their officers and domesticks, round a fire made in the middle of the house. In this manner their greatest princes lived amidst the ruins of Roman magnificence. But the introduction of Christianity, which, under whatever form, always confers such inestimable benefits on mankind, soon made a sensible change in these rude and fierce manners. It is by no means impossible, that, for an end so worthy, Providence on some occasions might directly have interposed. The books, which contain the history of this time and change, are little else than a narrative of miracles; frequently, however, with such apparent marks of weakness or design, that they afford little encouragement to insist on them. They were then received with a blind credulity; they have been since rejected with as undistinguishing a disregard. But as it is not in my design, nor inclination, nor indeed in my power, either to establish or refute these stories, it is sufficient to observe, that the reality or opinion of such miracles was the principal cause of the early acceptance and rapid progress of Christianity in this island. Other causes undoubtedly concurred and it will be more to our purpose to consider some of the human and politick ways, by which $ 4 II. A. D. BOOK which religion was advanced in this nation; and those more particularly, by which the monastick institution, then interwoven with Christianity, and 600. making an equal progress with it, attained to so high a pitch of property and power; so as, in a time extremely short, to form a kind of order, and that not the least considerable, in the state. CHAP. II. Establishment of Christianity-of Monastick Institutions—and of their Effects. THE marriage of Ethelbert to a Christian Prin cess was, we have seen, a means of intro ducing Christianity into his dominions. The same influence contributed to extend it in the other kingdoms of the heptarchy, the sovereigns of which were generally converted by their wives. Among the ancient nations of Germany, the female sex was possessed not only of its natural and common ascendant, but it was believed peculiarly sacred *, and favoured with more frequent revelations of the divine will; women were, therefore, heard with an uncommon attention in all deliberations, and particularly in those, that regarded religion. The Pagan superstition of the North furnished, in this instance, a principle, which contributed to its own destruction. * Inesse quinetiam sanctum aliquid et providum putant; nec aut consilia earum aspernantur aut responsa negligunt. Tacit. de Mor. Ger. c. 8. II. In the change of religion, care was taken to CHAP. render the transition from falsehood to truth as little violent as possible. Though the first proselytes A. D. were kings, it does not appear, that there was any persecution. It was a precept of Pope Gregory, under whose auspices this mission was conducted, that the heathen temples should not be destroyed, especially where they were well built; but that, first removing the idols, they should be consecrated anew by holier rites, and to better purposes *, in order that the prejudices of the people might not be too rudely shocked by a declared profanation of what they had so long held sacred; and that every where beholding the same places, to which they had formerly resorted for religious comfort, they might be gradually reconciled to the new doctrines and ceremonies, which were there introduced; and as the sacrifices used in the Pagan worship were always attended with feasting, and consequently were highly grateful to the multitude, the Pope ordered, that oxen should as usual be slaughtered near the church, and the people indulged in their ancient festivity †. Whatever popular customs of heathenism were found to be absolutely not incompatible with Christianity were retained; and some of them were continued to a very late period. Deer were at a certain season *Bed. Hist. Eccl. l. i. c. 30. .brought II. A. D. BOOK brought into St. Paul's church in London, and laid on the altar*; and this custom subsisted until the Reformation. The names of some of the church festivals were, with a similar design, taken from those of the heathen, which had been celebrated at the same time of the year. Nothing could have been more prudent than these regulations; they were indeed formed from a perfect understanding of human nature. Whilst the inferiour people were thus insensibly led into a better order, the example and countenance of the great completed the work. For the Saxon kings and ruling men embraced religion with so signal, and in their rank so unusual, a zeal, that in many instances they even sacrificed to its advancement the prime objects of their ambition. Wulfere, king of the West Saxons, bestowed the Isle of Wight on the king of Sussex, to persuade him to embrace Christianity †. This zeal operated in the same manner in favour of their instructors. The greatest kings and conquerors frequently resigned their crowns, and shut themselves up in monasteries. When kings became monks, an high lustre was reflected upon the monastick state, and great credit accrued to the power of their doctrine, which was able to produce such extraordinary effects upon persons, over whom religion has commonly the slightest influence. * Dugdale's History of St. Paul's. The |