over Deira and Bernicia. Still further to confirm this change, Aidan prevailed upon the king to transfer the episcopal see from York to Lindisfarne, or Holy Island, a bleak peninsula upon the coast of Northumberland, which probably the Culdee preferred from its resemblance to his own beloved lona; and here, accordingly, a monastery was erected, which Aidan supplied with monks from his own country. It is to be observed, also, that the form of Christianity thus established in Northumbria was different from that which the Italian priests had established over the rest of England. It was according to the primitive institutes of Saint Columba, and therefore essentially presbyterian in its form and discipline. Aidan, although he succeeded to the metropolitan rule of the extensive archbishopric of York, was contented to continue a simple presbyter, and nothing more. He held no intercourse with the Roman pontiff, and acknowledged no superiority of episcopal authority. He repudiated those showy ceremonies and artificial forms which were so congenial to the Italian character, and which the foreign priests had been so careful to introduce into England. And, above all, instead of paying homage to tradition, as an authority independent of the Word, he would receive nothing as a religious rule save that which was contained in the sacred writings. Such was the religion of the Culdees; and in this form it was introduced into Northumbria by Aidan and Oswald, who were both of them Culdees. But even if these important peculiarities had been left undisturbed by the Western church, that aimed at universal conformity and universal rule, there were certain trivialities belonging to the Culdeeism of Northumberland that, sooner or later, was sure to provoke the hostility of the rest of England. The priests of the order of Columba shaved their foreheads in the form of a half-moon, after the Eastern fashion, instead of having the Western tonsure, that was meant to represent a crown of thorns. Their season also of keeping Easter was according to the Asiatic calculation, and not that of the West. These were peculiarities which every eye could detect at once, and were therefore sufficient matters for controversy among a simple people, whose views could penetrate no further; and, accordingly, the Easter and tonsure controversy became, in a few years after, the great subject of religious debate in England, by which the Culdees were expelled from the country. These disturbances, however, did not occur until both king and monk had entered into their rest.
After the death of Oswald, who was slain in battle, the kingdom of Northumbria was once more parted into two sovereignties, those of Deira and Bernicia; in the former of which Oswin was appointed king, and, in the latter, Oswio. It was, however a peaceful conjunction; and Aidan still continued, as before, to preside over the church of Northumberland. The character of Oswin appears to have fully resembled that of his amiable predecessor, and the bishop of Lindisfarne seems to have loved him with a still higher affection than even that which he bore for Oswald. Amidst the obscurity of that remote period, and the shadowy character of its actors, Bede tells us a touching story, in which the simple manners of the times, as well as the intercourse between the king and the bishop, are brought out in strong relief. Oswin had once presented to Aidan a fine horse. It happened that one day, as the Culdee was riding forth, he met a poor man, who asked of him an alms, and Aidan, having no money, bestowed on him the horse and its rich trappings. The king, on hearing of this, was displeased, and could not refrain from expressing his resentment when Aidan next dined with him. " Why were you so lavish of my favour," he
