CHAPTER XIII

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EDWIN, KING OF THE DEIRI AND BERNICIA.

"How oft do they their silver bowers leave To come to succour us that succour want; How oft do they with golden pinions cleave The flitting skies, like flying pursuivant, Against foul fiends to aid us militant; They for us fight, they watch, and duly ward, And their bright squadrons round about us plant, And all for love, and nothing for reward; Oh! Why should heavenly God to men have such regard."

SPENSER'S FAERY QUEEN.

Bernicia and the Deiri formed, at this period, two Saxon kingdoms, which lay bordering on each other. Ethelfrith governed the portion that stretched from Northumberland to between the Tweed and the Frith of Forth; and Ella, dying, left his son Edwin, then an infant, to succeed him as king of the Deiri--a part of England now divided into the counties of Lancaster, York, Westmoreland, Cumberland, and Durham. The Northumbrian king, Ethelfrith, appears at this time to have been the most powerful of all the Saxon monarchs; and no sooner was Ella dead, than he took possession of the Deiri; nor was a sovereign to be found throughout the whole of the Saxon kingdoms bold enough to draw his sword in the defence of Edwin. The child was, however, carried into Wales, and entrusted to the care of Cadvan, who was himself a British king, though now driven into the very corner of those territories over which his forefathers had for ages reigned. There is something romantic in this incident of the child of a Saxon king having to fly to his father's enemies for shelter, and in being indebted to those whom his own countrymen had rendered all but homeless, for his life. Ethelfrith, however, had at one period desolated more British districts than any of his predecessors, and in proportion as he was hated by the Cymry, so would they endeavour to cherish an object armed with such claims as Edwin's, in the hope of one day seeing him a leader, and at their head, when again they measured swords with their old enemies. But this they were not destined to witness, nor were they able to protect the young king when he grew up, for Ethelfrith was ever in pursuit of him--the figure of the stripling Edwin seemed to stand up between him and the kingdom of Deiri, as if he felt that, whilst the son of Ella was alive, he but sat insecurely in the midst of his new territory. For several years Edwin was compelled to wander about from province to province, keeping both his name and rank a secret, and trusting to strangers to protect him, as if he feared that the emissaries of Ethelfrith were ever at his heels--until even his existence seems to have been a burthen to him, and he doubtless many a time cursed the hour that ever he was born the son of a king. From infancy had his life been sought, by one who ought to have defended him when he was left a helpless child, and heir to the possessions his father had won by conquest--by murder; for sorry we are, as true historians, to state, that not a Saxon king throughout the whole British dominions could trace his origin to any other source: nor had William the Norman, on a later day, any better claim to the British crown. The title of royalty was ever in ancient times written with a red hand. Thank Heaven! it is no longer so, nor has the brow which a golden crown encircles, any need now to be first bathed in human blood.

Edwin is somehow endeared to us, through having descended from that king whose name attracted the attention of monk Gregory in the slave-market of Rome, when he was first struck by the beauty of those British children; for they came from the Deiri, the kingdom which he governed, whose name called forth the Allelujah to which the good monk, in the joyousness of his heart, as he saw the figure of Hope glimmering brightly in the far distance, gave utterance. From very childhood Edwin's life was a romance, and many a painful feeling must he have endured whilst sheltering amongst the Britons in Wales, who were then writhing beneath the oppression of their Saxon conquerors: allusions to his own father, or his kindred, or curses heaped upon his countrymen, must ever have been issuing from the lips of the humbled Cymry; and who can tell but that to avoid these painful feelings, he set out alone--a stranger amid strangers. Weary of this wandering life, he at last threw himself upon the generosity of Redwald, king of East Anglia, and who was at that time honoured with the proud title of the Bretwalda of Britain, as Ethelbert of Kent had been before. Edwin acquainted him with his secret, and Redwald promised to protect him. But his hiding-place was soon known to Ethelfrith, who lost no time in sending messengers to Redwald, first with the offer of rich presents, then with threats: and when he found that neither persuasion nor bribes were effective, he determined to wage war against the king of East Anglia, unless he at once gave up Edwin. Redwald at last wavered, for in almost every battle the Northumbrian king had been victorious; nor would he probably have seized upon the Deiri, in the face of six powerful Saxon sovereigns, but for the consciousness of the strength he possessed, and the terror attached to his name. The East Anglian king at last reluctantly promised to surrender his guest. Edwin had a friend in Redwald's court who made him acquainted with the danger that awaited him, and urged him at once to escape. But the poor exile, weary of the miserable existence he had so long led, and the many privations he had endured, refused to fly for his life. "If I am to perish," said the young king, "he that destroys me will be disgraced, and not myself. I have made a compact with Redwald that I will not break. And whither should I fly, after having wandered through so many provinces in Britain without finding a shelter? How can I escape my persecutor?" His friend was silent, and left Edwin to sit alone and brood over his own thoughts. Night came and found the sorrowful king still sitting upon the same cold stone beside the palace, where he appears to have fallen asleep, and to have dreamt that a strange figure approached him, placed his hand upon his head, and bade him to remember that sign; after having caused him to make several promises as to what he would do in future, if restored to his kingdom, the stranger seemed to depart, having first held out hopes that he should conquer his enemies, and recover the territory of Deiri. There was nothing very wonderful in such a dream, beyond the fact that it should afterwards become true; and, although we cannot go so far as the venerable chronicler Bede, in the belief that some spirit had appeared to the young king--still dreams and visions are so interwoven with the sleep that resembles death, and seem, somehow, more allied with the shadows which we believe to people another state of existence, that we can easily imagine, at that dark period, how firm must have been the reliance of our forefathers upon the phantoms which were thus conjured up, by the continuation of such a train of waking thoughts.

Such miracles as the early monkish historians devoutly believed in, the boldest writer would scarcely venture to work out in a book professedly treating of only the wildest subjects of fiction. Yet there are amongst the writers of history those, who think it an act of dishonesty to pass over the dreams, visions, and miracles of the early ages, and a want of faith not to believe in them now, as our forefathers did in the olden time. They might as well insist upon our copying out the recipes from such old works as were to be found in the closets of our grave grandmothers many generations ago; and adopting all the spells and charms therein recorded, as invaluable cures for almost every disease under the sun. What we look upon as firm faith in one age, and believe to be such, we treat as the weakest folly in another, without in either case outraging reason, or bringing to the investigation an uncharitable spirit. For past credulity, a sigh or a smile are enough to mark our pity or censure, but to be partakers of the same belief are thoughts against which the common understanding rebels, even much as we may love the marvellous. A dream is not a miracle, nor the fulfilment of it a proof of the interference of the Almighty.

The young king had found favour in the eyes of the queen of East Anglia, and she reasoned with Redwald, and boldly showed him how base an act it would be, to give up their guest to the man who, having robbed him of his kingdom, now sought to take away his life. "A king should not violate his faith," said she, "for gold, for good faith is his noblest ornament." Redwald's heart seems ever to have guided him aright when he admitted not fear into the counsel, so he nobly resolved, instead of giving up his guest, to fight for him, and in place of basely selling his life, to win him back the province he had been driven from. And, after such a resolve, he doubtless felt himself more worthy of the title of the Bretwalda of Britain. We regret that Time has not even spared us the name of this noble Saxon queen, that we might add one more woman to the list of these angelic immortalities, who stand like stars upon the brow of the deep midnight, that then hung so darkly above the clouded cliffs of Albion. When Redwald had once decided, he began to act; he waited not to be attacked, but, with such forces as he could muster, rushed at once to the boundary of the Deiri. He met Ethelfrith, ere he was wholly provided for his coming, on the banks of the river Idel, near Retford, in Nottinghamshire, at that time probably a portion of the kingdom he had wrested from Edwin. Redwald had his guest, his honour, and his kingdom to fight for: Edwin his life, and the possessions he inherited from his father--Ethelfrith, a long-cherished vengeance to appease--a kingdom he had seized upon without any one having before dared to dispute his claim--and East Anglia, now a fair prize, if he could but win it: he had a bad cause, yet not a doubt about obtaining the victory, for he had many a time driven the Picts and Scots, with whole hosts of the Cymry, banded together, before him, further to the north than any, excepting the Romans, had ever before done. His dreams had never been broken by the thought of a defeat, even when the monks of Bangor were praying against him; he conquered, and drove the British kings before him like withered leaves before a storm when the yellow Autumn is waning into Winter. No Christian fire had ever burnt upon his pagan altars--to Woden, the god of battles, had his sacrifices ever been offered up. Redwald, more vacillating, kept two altars in the temple in which he worshipped,--one dedicated to the grim idol which his warriors still believed in--the other where he at times knelt beside his fair queen, and sent up his wavering prayers, between the shrine of Woden, and the True God. No truer picture was probably ever drawn of the state of these truly pagan and half-Christian Saxons in the early times, than is here presented; that mingled fear of offending Woden, while the heart yearned for the love of Him whom they believed to be the Giver of all good, for God and good were in their language the same.

Before commencing the battle, Redwald divided his forces into three divisions; one of these he placed under the command of his son, Rainer, and the wing which the young prince headed, commenced the attack. Ethelfrith commanded his veteran forces to dash at once into the centre of the enemy's line; and so suddenly and unexpectedly was this manoeuvre accomplished, that it was like the instantaneous bursting of a thunder-storm down some steep hill side, covered over with the tall and yellow-waving corn of summer, through which the torrent and the tempest cut a path, for so was the division under prince Rainer dispersed, driven aside and cut asunder, that before the two bodies led on by Redwald and Edwin had time to wheel round, and check the force of that mighty avalanche, the prince was slain, and scarcely a warrior, who but a few moments before had charged so cheerfully under his war-cry, remained alive.

For a few moments the terrible tide of battle rolled backward, seeming to recoil from beneath the very force with which it had broken, as if the vanward waves but rushed again upon those that followed, to be driven on with greater might upon the desolated and wreck-strewn beach. Back again was the overwhelming tide borne with mightier force, and thrown off in a spray of blood from the points of ten thousand unflinching weapons, while Redwald himself, with lowering brow, and lip compressed, strode sullenly onward, and hewed his way into the very heart of the contest. Ethelfrith, outstripping his followers, rushed headlong into the very centre of the battle; the gap he had hewn with his own powerful arm closed behind him, and there stood between him and the remains of his army, an impenetrable wall of the enemy--where he fell, the last billow of the battle broke, for the companion waves had rolled out far to seaward, and only the shore over which they had broken was left, strewn over with the wrecks of the slain. Death had at last done his mighty work; and under his dark and awful banner Edwin had distinguished himself; those gloomy gates had opened the way to the kingdom from which he had so long been driven. Through the assistance of Redwald, he not only became the king of the Deira, but conquered the broad provinces of Bernicia, driving before him the sons of Ethelfrith, and sitting down sole king of Northumbria, for he united under his sway the kingdoms which Ida had governed, and Ella, his father, had won. Thus, the youth who had so long been a wanderer and an exile, who scarcely knew where to fly for shelter, who was ever in fear of his life, became at last the undisputed monarch of two mighty Saxon kingdoms, the Deira and Bernicia.

Edwin no sooner found himself firmly seated on the throne of Northumbria, than he sent into Kent, and solicited the hand of Edilburga in marriage. She was the daughter of the late Ethelbert, so distinguished for his kindness to the Christian missionaries. Probably Edwin had become acquainted with her while he wandered "homeless, amid a thousand homes." Her brother Eadbald had, by this time, become a Christian, had hurled down his heathen idols and pagan altars, and established himself beside the church at Canterbury, which had long been the metropolis of Kent. Eadbald justly argued, that it was wrong for a Christian maiden to become the wife of a pagan husband, of one who could neither share with her the holy sacrament, nor kneel down to worship before the altar of the same Holy God. Edwin bound himself by a solemn promise that he would offer no obstacle to the royal lady following her own faith, but that all who accompanied her, whether women, priests, or laymen, should have full liberty to follow their own form of religion; and that if, upon close examination by the wise and good men of his own faith, he found the Christian creed better than that of Odin, he might at last adopt it. The Saxon princess had the fullest confidence in the promise of the pagan king, and with a long train of noble and lowly attendants, headed by Paulinus, who was by this time created a bishop, she left the home of her fathers in Kent, and as Rowena had beforetime done, went to sojourn among strangers. Many a prayer was offered up by the way, and the holy rites of the church to which she belonged were daily celebrated. Timidly must the maiden's heart have beaten when she first set foot within that pagan land; but she probably remembered the time when many of her father's subjects were idolaters.

Nothing for the first year seems to have ruffled the smooth course of love between the pagan king and his Christian queen. Paulinus continued to preach, but made no converts; and the love of Edilburga, and the worship of Odin, went on together hand in hand; for though Edwin himself listened to the music of lips as sweet as those of Bertha, which had murmured conversion into the ears of Ethelbert, yet his creed remained unchanged. He loved, listened, and sighed, with his heathen faith still unshaken. It was at the holy time of Easter, while Edwin was seated in his palace beside the Derwent, that a messenger suddenly arrived from Cwichhelm, the pagan king of Wessex, and sought an audience, to make known his mission. He was, of course, admitted. While kneeling lowly to deliver his message, the stranger suddenly started up, drew forth a dagger which was concealed under his dress, and was in the act of rushing upon the king, when Lilla, a thane in attendance, threw himself, in a moment, between the body of the monarch and the assassin--just in that brief interval of time which elapsed between the uplifting and the descending of the weapon; yet with such force was the deadly blow driven home, that the dagger passed clean through the body of Lilla, and slightly wounded the king. Although the swords of the attendants were instantly drawn, yet the assassin was not cut down until he had stabbed another knight with the dagger, which he had drawn from the body of the faithful thane who so nobly sacrificed his life to save that of the king. On the same evening, (it was Easter Sunday,) Edilburga was delivered of a daughter--the event probably hastened by the shock the murderer had occasioned. Edwin returned thanks to Odin for the birth of his child; and when Paulinus again drew his attention to the God who had so miraculously preserved his life, he promised he would follow the new faith which the bishop was so anxious to convert him to, if he was victorious over the king of Wessex, who had sent out his emissary to destroy him. Edwin further consented that his daughter should be baptized, as an earnest of his good faith. Several of his household were at the same time united to the Christian church.

The account of Edwin's campaign against the king of Wessex is so very vague and uncertain, that we are compelled to pass it over altogether. It appears, however, that he slew his enemy and returned home victorious--still he delayed his baptism, although he abandoned his idol-worship, and might often be seen sitting alone, as if holding serious communion with himself; still he was undecided whether or not to change his ancient faith. He also held long and frequent conversations with Paulinus, and had many serious discussions with his own nobles. He was even honoured with a letter from the pope, urging him to abandon his idols. Edilburga also received a letter from the same high authority, pointing out her duty, to do all that she could, by her intercession, to hasten his conversion; but Edwin still remained unchanged. The stormy halls of Odin and the boisterous revels in which the spirits of the departed warriors were ever supposed to partake, were more congenial to the martial hearts of the Saxons, than the peace, humility, and gentleness which clothed the Christian religion. A vision or a miracle is again called in by the venerable Bede to complete the conversion of Edwin. This we shall pass over without openly expressing a feeling of doubt or disbelief. The means which the Almighty might take to bring about the conversion of a heathen nation are beyond the comprehension of man. We doubt not the light which fell upon and surrounded Saul, when breathing slaughter against the Christians whilst he was on his way to Damascus, for there we at once acknowledge the wonder-working hand of God. It required no such powerful agency for Paulinus to become acquainted with Edwin's previous dream. Nor does there appear to have been anything miraculous in the token which the king was reminded of; neither was the incident at all so startling as it first appears to be, for he had beyond doubt made Edilburga acquainted with the subject of his dream, and what would not a woman do, to accomplish the conversion of a husband she loved? Even after all, Edwin assembled his nobles and counsellors together openly, to discuss the new religion before he was baptized, for the vision or miracle had not yet dispelled his doubts.

When Edwin assembled his pagan priests and nobles together, and threw open before them the whole subject, Coifi, who had long administered the rites at the altar of Odin, and, as it appears, reaped but little benefit, thus spoke out, plainly and feelingly, at once. (We trust Edilburga was not present.) "You see, O King, what is now preached to us; I declare to you most truly, what I have most certainly experienced, that the religion which we have hitherto professed, contains no virtue at all, nor no utility. Not one of your whole court has been more attentive to the worship of your gods than myself, although many have received richer benefits, greater honours, and have prospered more than I have done. Now, if these gods had been of any real use, would they not have assisted me, instead of them? If, then, after due inquiry, you see that these 'new things' which they tell us of will be better, let us have them without any delay." Coifi was weary of waiting for the good things which stood ready prepared for him in the halls of Valhalla; he wanted to have a foretaste whilst living.

But we will leave plain-spoken Coifi to introduce the next orator, who was one of Nature's poets, though a pagan; and the passage is doubly endeared to us, by the knowledge that on a later day, Alfred the Great translated it, word for word, and letter for letter. We regret that we cannot give the original, for there are many words in it which seem out of place, such as we believe the eloquent orator never uttered, although Bede lived about this time, and probably heard it from the lips of some one who was present when it was spoken. It ran nearly as follows: "The life of man while here, O King, seems to me, when I think of that life which is to come, and which we know not of, like a scene at one of your own winter feasts. When you sit in your hall, with the blaze of the fire in the midst of it, and round you your thanes and ealdermen, and the whole hall is bright with the warmth, and while storms of rain and snow are heard out in the cold air, in comes a small sparrow at one door, and flies round our feast; then it goes out another way into the cold. While it is in, it feels not the winter storm, but is warm, and feels a comfort while it stays; but when out in the winter cold, from whence it came, it goes far from our eyes. Such is here the life of man. It acts and thinks while here, but what it did when we saw it not, we do not know, nor do we know what it will do when it is gone." He then finished by adding something about the new religion, and prayed of them to adopt it, if it was more worthy of their belief, and opened clearer views respecting a future state than the old.

Paulinus was present, and when he had satisfactorily answered all questions, a fearful feeling still seemed to linger amongst the pagans, as to who should first desecrate their old temple, and overthrow the idols and altars before which they had so long worshipped. "Give me a horse and a spear," said Coifi, "and I will." They were brought to him. We cannot help picturing Coifi in his eagerness to get rid of the old religion, nor how Paulinus, with his dark hair, hooked nose, swarthy countenance, and darker eyes, just looked for a moment at Edwin, as the pagan priest hurled his spear at the idol temple, and profaned it. "The people without thought him mad." What Coifi thought of the people is not on record. He knew what the idols were better than they did. Witness the results of his own experience; for day after day, and year after year, had he administered to the shrine, yet received no reward; and doubtless Coifi thought that, let the new religion be what it might, it could not be worse than the old one. When he had hurled his spear against the temple, it was profaned, and could never more be dedicated to the worship of Odin; for such an act was held impious by the ancient Saxon pagans. The building was then destroyed, and the surrounding enclosures levelled to the ground. This scene took place near the Derwent, not far from the spot where Edwin had so narrow an escape from the assassin Eumer. In Bede's time it was called Godmundham, or the home of the gods. After this, Edwin and his nobility were baptized, and through his persuasion, the son of his protector, Redwald, embraced Christianity, and diffused it amongst his subjects in East Anglia. Edwin himself, as we have shown, had in his younger days been a wanderer and an exile; and although we have no account of the privations he endured, they were doubtless great, and perhaps we should not much err in surmising that many a time he had endured the pangs of hunger and thirst: for on a later day he caused stakes to be fastened beside the highways wherever a clear spring was to be found, and to these posts, brazen dishes were chained, to enable the weary and thirsty traveller to refresh himself. For houses were then few and far apart, and the wayfarer had often to journey many a dreary league before he could obtain refreshment, as the monasteries were the only places in which he could halt and bait. In Edwin's reign, and through his kingdom, it is said that a woman with an infant at her breast might walk from the Tweed to the Trent without fearing injury from any one. He seems to have been beloved by all, and Edilburga ever moved beside him like a ministering angel.

But Edwin was not destined to go down peaceably to his grave; some quarrel arose between him and the son of his old Welsh host, Cadvan: what the cause was, we know not; it, however, led to a severe battle, and as it was fought near Morpeth, it is evident that the Welsh king was the invader. Edwin was, as usual, victorious, and chased Cadwallon into Wales. Some time after this event, there sprang up a renowned pagan warrior amongst the Saxons, named Penda, who governed the kingdom of Mercia, a portion of Britain that up to this period scarcely attracts the historian's attention. This Mercian king, Cadwallon prevailed upon to unite his forces with his own, and attack the Northumbrian monarch. The battle is believed to have taken place at Hatfield Chase, in Yorkshire, at the close of autumn in the year 633; in it king Edwin was slain, together with one of his sons, named Osfrid. Most of his army perished--a clear proof of the stern struggle they made to conquer. Cadwallon, and his ally, Penda, the pagan king, overran the united kingdoms of Northumbria, desolating the Deiri and Bernicia in their march, and spreading terror wherever they appeared. Edilburga escaped with her children into Kent; Paulinus accompanied her, for the Christian churches appear to have been the chief objects which the Mercian monarch sought to destroy.

The world seemed to have no charms for Edilburga after the death of her royal husband. Her brother, Eadbald, the king of Kent, received her kindly and sorrowfully: the widowed queen, by his consent, built a monastery at Liming, and afterwards took the veil.

Such was the end of the beautiful daughter of Ethelbert, she who when a girl had many a time seen Augustin at her father's court, and doubtless looked with childish wonder on the holy banner which the missionaries bore before them, whereon the image of the Blessed Redeemer was portrayed, when they first appeared in Kent. Upon the death of Edwin, the kingdom of Northumbria was again divided. Osric, a descendant of Ella, ascended the throne of the Deiri, and Eanfrid, the son of Ethelfrith, whom Edwin had driven into exile, reigned over Bernicia. Osric soon perished, for Cadwallon still continued his ravages, and while the king of Deiri was besieging a strong fortress which the Welsh monarch occupied, an unexpected sally was made, and in the skirmish Osric was slain. Eanfrid met with a less glorious death, for while within the camp of Cadwallon, suing for peace, he was, even against all the acknowledged laws of that barbarous age, put to death. This Welsh king appears to have been as great a scourge to the Saxons as ever king Arthur was in his day, nor does his old ally, Penda, seem to have been a jot less sparing of his own countrymen;--but his doings will form the subject of our next chapter.

In fourteen battles and sixty skirmishes is Cadwallon said to have fought, and so odious was the last year in which he distinguished himself--so blotted by his ravages and the apostasy of many of the Saxon kings, that Bede says, the annalists, by one consent, refused to record the reigns of these renegades, so added it to the sovereignty of Oswald. The most important event that we have to record in his reign was the victory he obtained over Cadwallon, which occurred soon after he was seated upon the throne of Bernicia. Oswald was already celebrated for his piety, and previous to his battle with the Welsh king, he planted the image of the cross upon the field, holding it with his own hands, while his soldiers filled up the hollow which they had made in the earth to receive it. When the cross was firmly secured, he exclaimed, "Let us all bend our knees, and with one heart and voice pray to the True and the Living God, that He in His mercy will defend us from a proud and cruel enemy: for to Him it is known that we have commenced this war, for the salvation and safety of our people." All knelt, as he had commanded, around the cross, and when the last murmur of the solemn prayer had died away, they marched onward with stouter hearts to meet the terrible enemy. Of the battle we have scarcely any other record than that which briefly relates the death of Cadwallon and the destruction of his army. The spot in which the cross was planted was called "Heaven-field," and was for ages after held in great reverence. But neither the piety of Oswald, nor his victory over the Welsh king, could protect him from the wrath of Penda: and the scene of our history now shifts to the kingdom of Mercia, which, up to this time, had seemed to sleep in the centre of the Saxon dominions: for those who had settled down in the midland districts had, with the exception of Crida, scarcely left so much as a name behind, and he is only known as the grandfather of Penda. To the deeds of the latter we have now arrived, and he who assisted to slay five kings, is the next stormy spirit that throws its shadow upon our pages.

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