Thus it is said to have happened in those times that Easter was twice kept in one year; and that when the king, having ended the time of fasting, kept his Easter, the queen and her followers were still fasting, and celebrating Palm Sunday. This difference about the observance of Easter, whilst Aidan lived, was patiently tolerated by all men, as being sensible, that though he could not keep Easter contrary to the custom of those who had sent him, yet he industriously laboured to practise all works of faith, piety, and love, according to the custom of all holy men; for which reason he was deservedly beloved by all, even by those who differed in opinion concerning Easter, and was held in veneration, not only by indifferent persons, but even by the bishops, Honorius of Canterbury, and Felix of the East Angles.

Bishop Colman.

But after the death of Finan, who succeeded him, when Colman, who was also sent out of Scotland, came to be bishop, a greater controversy arose about the observance of Easter, and the rules of ecclesiastical life. Whereupon this dispute began naturally to influence the thoughts and hearts of many, who feared, lest having received the name of Christians, they might happen to run, or to have run, in vain. This reached the ears of King Oswy and his son Alfrid; for Oswy, having been instructed and baptized by the Scots, and being very perfectly skilled in their language, thought nothing better than what they taught. But Alfrid, having been instructed in Christianity by Wilfrid, a most learned man, who had first gone to Rome to learn the ecclesiastical doctrine, and spent much time at Lyons with Dalfin, archbishop of France, from whom also he had received the ecclesiastical tonsure, rightly thought this man’s doctrine ought to be preferred before all the traditions of the Scots. For this reason he had also given him a monastery of forty families, at a place called Rhypum; which place, not long before, he had given to those that followed the system of the Scots for a monastery; but forasmuch as they afterwards, being left to their choice, prepared to quit the place rather than alter their opinion, he gave the place to him, whose life and doctrine were worthy of it. Agilbert, bishop of the West Saxons, above-mentioned, a friend to King Alfrid and to Abbot Wilfrid, was at that time come into the province of the Northumbrians, and made some stay among them; and at the request of Alfrid, he made Wilfrid a priest in his monastery, and had in his company a priest, whose name was Agatho. The controversy being there started, concerning Easter, or the tonsure, or other ecclesiastical affairs, it was agreed, that a synod should be held in the monastery of Streaneshalch, which signifies the Bay of the Lighthouse, where the Abbess Hilda, a woman devoted to God, then presided; and that there this controversy should be decided. The kings, both father and son, came thither, the bishops Colman, with his Scottish clerks, and Agilbert, with the priests Agatho and Wilfrid, and James and Romanus, were on their side; the Abbess Hilda and her followers were for the Scots, as was also the venerable Bishop Cedd, long before ordained by the Scots, as has been said above, and he was in that council a most careful interpreter for both parties. King Oswy first observed, that it behoved those who served one God to observe the same rule of life; and as they all expected the same kingdom in heaven, so they ought not to differ in the celebration of the Divine mysteries; but rather to inquire which was the truest tradition, that the same might be followed by all; he then commanded his bishop, Colman, first to declare what the custom was, which he observed, and whence it derived its origin. Then Colman said, “The Easter which I keep, I received from my elders, who sent me bishop hither; all our forefathers, men beloved of God, are known to have kept it after the same manner; and that the same may not seem to any contemptible or worthy to be rejected, it is the same which St. John the Evangelist, the disciple beloved of our Lord, with all the churches over which he presided, is recorded to have observed.” Having said thus much, and more to the like effect, the king commanded Agilbert to show whence his custom of keeping Easter was derived, or on what authority it was grounded. Agilbert answered, “I desire that my disciple, the priest Wilfrid, may speak in my stead; because we both concur with the other followers of the ecclesiastical tradition, that are here present, and he can better explain our opinion in the English language, than I can by an interpreter.”

Controversy between Colman and Wilfrid.

Then Wilfrid, being ordered by the king to speak, delivered himself thus:—“The Easter which we observe, we saw celebrated by all at Rome, where the blessed apostles, Peter and Paul, lived, taught, suffered, and were buried; we saw the same done in Italy and in France, when we travelled through those countries for pilgrimage and prayer. We found the same practised in Africa, Asia, Egypt, Greece, and all the world, wherever the church of Christ is spread abroad, through several nations and tongues, at one and the same time; except only these and their accomplices in obstinacy, I mean the Picts and the Britons, who foolishly, in these two remote islands of the world, and only in part even of them, oppose all the rest of the universe.” When he had so said, Colman answered, “It is strange that you will call our labours foolish, wherein we follow the example of so great an apostle, who was thought worthy to lay his head on our Lord’s bosom, when all the world knows him to have lived most wisely.” Wilfrid replied, “Far be it from us to charge John with folly, for he literally observed the precepts of the Jewish law, whilst the church still Judaized in many points, and the apostles were not able at once to cast off all the observances of the law which had been instituted by God. In which way it is necessary that all who come to the faith should forsake the idols which were invented by devils, that they might