[
About me ] [ Children's
Fiction ] [ Adult Fiction ] [ Non-Fiction
] [ Contact Me ]
The
Land of Angels
In
597, a party of monks left Rome, bound for an island so remote
it was no longer in the Roman Empire.They were carrying
out the dream of Gregory the Great, who had seen blond English
boys in the slave market, and said of them, 'Not Angles, but
angels'. Gregory had wanted to take the good news of Christ
to the English lands himself, but was prevented when he was
made pope. Instead, he sent Augustine.
But Augustine
was a different sort of man - fearful, unsure of himself. Not
many days out of Rome, his monks rebelled. They were being sent
to a land of heathen savages. They didn't speak the English
language. They were doomed to failure, and probably death.
Instead
of rallying them, Augustine went back to Rome to plead with
Gregory to let him off. It didn't work. Gregory gave him more
help and encouragement, and sent him on his way.
When
they arrived - and were put in spiritual quarantine on the Thunder
God's island - they discovered that they were not the first
Christians there. The fearsome King Aethelbert had married a
Christian princess from Paris: Bertha.
The story
this far is told in the 8th century Bede's A History of
the English Church and People. What follows is my imagination
of how the feisty Queen Bertha and the timorous Augustine of
Canterbury make an unlikely alliance to win the king from his
ancestral gods and survive the fury of those gods' priests.
|

|
Buy
now from Amazon.co.uk
Sampson gives
a vibrant portrait of both the people and the places included
in the book. She writes with great vividness about her subject,
which ensures a constantly engaging story. There are dangerous
and swaggering warriors, cautious and thoughtful priests, and
pragmatic and wise queen. Sampson masterfully draws them all
together to make a story of Augustine's bringing of the Christian
faith to England an absorbing and rewarding read.
S. Garside-Neville,
Historical Novels Review. |
Read An Extract:
Too late now for regrets. Her pulse was quickening. Surely
that was the distant chanting of the Romans she could hear in
the distance?
As if in confirmation, there was burst of whistling and
the tattoo of drums. Thunor’s servants were hurling defiance back.
Bertha looked sideways and saw Aethelbert grip the arms of his
chair and draw himself up taller. She realized with astonishment
that he was afraid. Aethelbert of Kent, overlord of Britain, whom
all the other kings acknowledged as their superior. Did he really
fear unarmed monks?
Aethelbert glanced up at the sky above him, as if for protection.
The day was fine, the small clouds harmlessly white against the
blue canopy. There was no evidence of the thunder-god.
Now Bertha could see movement down the pathway cut through
the woods. The glint of sunlight on something silver, a larger
standard carried behind it, and the moving column of black-robed
monks steadily marching nearer. An undisciplined crowd of the
people of Thanet surged alongside them, trying to drown out their
chanting. In snatches, she could begin make out words of their
Latin litany.
‘ . . .that we should be saved from our enemies.’
‘And from the hand of all who hate us.’
Brave words. Bertha’s heart thrilled. She had an overwhelming
desire to weep. Fourteen years on Thanet. Only the small thin
hymns of her own household, growing less each year. She had forgotten
the full-throated sound of many male voices chanting confidently
the praise of her God. She was suddenly back in the cathedral
of Paris, a small princess attending church with her family. Why
had she fidgeted and yawned and wriggled her toes with impatience
then? The sound of this choir was the most glorious music this
side of heaven. There were tears
running down her cheeks.
She heard the hiss behind her. Werburh had insisted on
coming too, though Thunor was not the god she chiefly served.
She was the high priest of Frig, goddess of fertility. Bertha
knew that if she turned her head she would see the English wise
woman weaving her hands, muttering curses half aloud. There would
be hatred in her eyes, born of the same fear as Aethelbert’s that
the Christians were bringing a magic more powerful than hers.
Bertha
kept her eyes resolutely fixed on the monks.
The silver cross came first. The young monk who carried
it scarcely watched where he was walking. His round face and the
thick black circle of his tonsure were turned up, so that he gazed
at the sacred emblem he carried. Even so, his face seemed darkly
shadowed. A start of astonishment made her crane forward to see
better. The monk’s face was black. So were the hands that held
the cross. His expression was radiant with excitement.
The lad behind him looked more nervous. His thinner face
and narrow shoulders were almost overshadowed by the wooden board
he bore on a staff. A nobler head than his was emerging now into
the full sunshine of the clearing. A halo of gold threw into vivid
relief the painted features of Christ, her Lord. His face was
a beardless oval, his eyes full and dark. Two fingers of one hand
were raised in blessing. She could see the nail mark in his palm.
A moment more and she felt those serious lips would smile at her.
She was on the edge of her throne, wanting to dash forward and
throw herself at his feet.
She steadied herself. It was the third man she must concentrate
on. He carried nothing but a book and his pilgrim’s staff. Augustine
was a smaller man than she had expected, used as she was to long-legged
Franks and Anglo-Saxons. Beside her, she sensed Aethelbert relax
a little. He was accustomed to meet his opponents with a sword
on the battlefield. This little southerner could never be a match
for him. They both watched Augustine approach their thrones. Bertha
could see sweat on the Roman’s face, though the spring day was
not warm.
|
Buy
now from Amazon.co.uk
Why
I Wrote This Book
I
have long had a love affair with Celtic Christianity. 597 was the year
Columba died on his island monastery of Iona, off the west coast of
Scotland. It was also the year the Roman missionary Augustine of Canterbury
landed in the far south-east of Britain, in Kent. Within a century,
their different values of Celtic and Roman Christianity met head on
at the Synod of Whitby, when the most powerful king in Britain was forced
to choose between them. The coming of Augustine set that conflict in
motion.
When I read the correspondence between Augustine and Pope Gregory
the Great who sent him, I am struck by the very different nature of
these two men. Augustine is timid, anxious, continually fretting over
details of church discipline - whether for his clergy or for his alarming
heathen converts. Gregory's replies come back: confident, humane, sensible.
Yet Augustine was brave. It takes more courage to take on a job
you are scared of. He really wanted to share the grace of God with the
heathen English. He couldn't understand the bitterness of the native
Christian Britons, who had been driven into the western refuge of Wales
before the invading English armies. They had seen their families and
friends killed, enslaved or exiled, their churches desecrated, their
priests slaughtered, their nuns raped. It was too raw and painful for
them to welcome the English as their brothers and sisters in Christ.
Augustine was offering them a wider vision than they could take.
But Augustine was at fault, too.Perhaps it was because
he was essentially a fearful, insecure man, that he lacked the humility
to meet the leaders of the British Church humbly. He had to insist on
the superior dignity of his office, and the supreme authority of Rome.
If he had been able to come halfway to meet them, the split between
Celtic and Roman Christianity might not have developed in the way it
did. The nature of the Church in Britain we inherited might have been
different.
Buy
now from Amazon.co.uk
[
About me ] [ Children's
Fiction ] [ Adult Fiction ] [ Non-Fiction
] [ Contact Me ]
|