FOOTNOTES: 

[37] Inesse quinetiam sanctum aliquid et providum putant; nec aut consilia carum aspernantur aut responsa negligunt.—­Tacit. de Mor.  Ger. c. 8.

[38] Bed.  Hist.  Eccl.  Lib.  I. c. 30.

[39] Id. c. cod.

[40] Dugdale’s History of St. Paul’s.

[41] Bed.  Hist.  Eccl.  Lib.  IV. c. 13.

[42] Bed.  Hist.  Eccl.  Lib IV. c. 13.

[43] Spelm.  Concil. p. 329.

[44] Instauret etiam Dei ecclesiam; ... et instauret vias publicas pontibus super aquas profundas et super caenosas vias; ... manumittat servos suos proprios, et redimat ab aliis hominibus servos suos ad libertatem.—­L Eccl.  Edgari, 14.

[45] Aidanus, Finan, Colmannus mirae sanctitatis fuerunt et parsimoniae....  Adeo autem sacerdotes erant illius temporis ab avaritia immunes, ut nec territoria nisi coacti acciperent.—­Hen.  Huntingd.  Lib.  III. p. 333.  Bed.  Hist.  Eccl.  Lib.  III c. 26.

[46] Icolmkill, or Iona.

CHAPTER III.

SERIES OF ANGLO-SAXON KINGS FROM ETHELBERT TO ALFRED:  WITH THE INVASION
OF THE DANES.

[Sidenote:  A.D. 799]

The Christian religion, having once taken root in Kent, spread itself with great rapidity throughout all the other Saxon kingdoms in England.  The manners of the Saxons underwent a notable alteration by this change in their religion:  their ferocity was much abated; they became more mild and sociable; and their laws began to partake of the softness of their manners, everywhere recommending mercy and a tenderness for Christian blood.  There never was any people who embraced religion with a more fervent zeal than the Anglo-Saxons, nor with more simplicity of spirit.  Their history for a long time shows us a remarkable conflict between their dispositions and their principles.  This conflict produced no medium, because they were absolutely contrary, and both operated with almost equal violence.  Great crimes and extravagant penances, rapine and an entire resignation of worldly goods, rapes and vows of perpetual chastity, succeeded each other in the same persons.  There was nothing which the violence of their passions could not induce them to commit; nothing to which they did not submit to atone for their offences, when reflection gave an opportunity to repent.  But by degrees the sanctions of religion began to preponderate; and as the monks at this time attracted all the religious veneration, religion everywhere began to relish of the cloister:  an inactive spirit, and a spirit of scruples prevailed; they dreaded to put the greatest criminal to death; they scrupled to engage in any worldly functions.  A king of the Saxons dreaded that God would call him to an account for the time which he spent in his temporal affairs and had stolen from prayer.  It was frequent for kings to go on pilgrimages to Rome or to Jerusalem, on foot, and