disturbed the minds of a great number of Christians, who were apprehensive lest after they had begun the race of salvation they should be found to have run in vain." This state of things caused great confusion, one section of the Church humbling themselves in abstinence, prayers, and tears, whilst the other were lifting up their voices in joyful celebration of the Resurrection. Even in the King's Palace there was disunion, Oswy, who had been educated in Scotland, and Eanfleda, his Queen, who had been taught in Kent, observing the festival, one on the one day, the other on the other.

It was obvious that something must be done to put an end to these disputes, and Oswy at length determined upon calling together a Synod to settle the matter once and for all. There was also another question on which the two sections of the Church were at daggers drawn, that of the tonsure, the Romish monks shaving the head all round, emblematic of the crown of thorns; the British only in front as far back as the ears; but this was not looked upon as a vital question, and was easily arranged after the great Easter dispute was settled.

The King decided upon holding the Synod in his new monastery of Streoneshalh, and had summoned all the most notable ecclesiastics on both sides to discuss the question. It was a picturesque spectacle to see the Royal train and the monks and priests winding their way up the steep hill from the valley of the Esk and entering the portals of the priory on the summit, where it stood overlooking the expanse of sea, with its rounded arches and stunted pillars, radiant in the sunshine, and glitteringly white in the freshness of its architecture. The disputants assembled in the great hall, the King taking his place on the dais as president, with the prioress Hilda by his side.

On the Scottish side were ranged Hilda, who, although she had been baptised by Paulinus, had been instructed at the feet of Aidan, the Ionian Bishop of Lindisfarne; Colman, Bishop of Lindisfarne; Cedd (a Northumbrian), Bishop of the East Saxons; and a train of monks and priests from Icolmkill and Lindisfarne. On the Romish side were Queen Eanfleda; Prince Alfred, son of Oswy; Wilfrid, Abbot of Ripon, who had been educated in Rome, a most able, eloquent, and learned man, the first Churchman of his age; Agilbert, Bishop of Paris, formerly of the West Saxons; James, the deacon who had been left by Paulinus in charge of the infant Northumbrian Church; Ronan and Agathon, priests who had been educated in France, and others who had received instruction from Italian priests and monks.

Oswy maintained a neutrality as president, although he adhered to the British mode; and Cedd acted as interpreter.

The King opened the Synod by briefly stating its object, the necessity of conformity in so important a point as that it was called together to discuss, praying the Holy Spirit to guide them in the debate; and concluded by calling upon Bishop Colman to open the discussion.

The Bishop said that Easter, as observed by his Church, was derived directly from the Apostles, not from a Romish bishop or a council of fallible men. Bishops Finan, Aidan, and Columba had so observed it; but their authority, though eminently holy men, was not sufficient. Their warrant was based on the custom of St. John, the beloved disciple of Christ, therefore, recognising his high authority, and the fact that it was so observed by the Eastern and eldest-born Church, no one could dispute its being the true method.

Bishop Agilbert was called upon to reply, but excused himself, as not knowing the Northumbrian tongue sufficiently well to make himself understood. Wilfrid, the Abbot, the great champion of his side, whose name was afterwards known from Rome to York, and who became Archbishop of York, thereupon rose and said, "Easter, as we observe it, is the same as we ourselves have seen it observed at Rome, where the blessed apostles, Saint Peter and Paul, lived, preached, suffered, and are buried; and as, in our travels through Italy and France, whether for study or pilgrimage, we have always seen it observed. We know also, by relation, that the same obtains in the Churches of Asia, Africa, Egypt, and Greece, nay, among all the churches of the world, excepting in this remote and obscure island, where a few obstinate Britons pretend to dispute the affair with the whole world."

At this taunt Bishop Colman said, "I marvel, brother Wilfrid, that you call ours a foolish contention, when we have for our pattern and guide so worthy an apostle as St. John, who alone leaned upon our Saviour's breast."

Wilfrid, touched with compunction at having spoken too harshly, replied, "God forbid that I should accuse St. John," and entered into a learned statement of the early Christians accommodating their rites and ceremonies in accordance with those of the Jews, and that St. John, who kept the laws of Moses literally, thus celebrated the feast of Easter on the first day of the Jewish Passover, whether on Sunday or any other day. But St. Peter, knowing that Christ rose from the grave on a Sunday, celebrated the feast on that day of the week, in accordance with a command which he received from our Lord, which is certainly a higher authority than that of St. John; and the decree of the council of Nice, in 525, was but a confirmation thereof. Colman replied, "Athanolius, so commendable for his holiness, and Father Columba, whose sanctity is proved by miracles, kept Easter as we do, and I do not deem it wise to depart from their method."

"Their holiness and miracles," responded Wilfrid, "I dispute not; but I have no doubt that when, in the day of judgment, they say, 'Lord, have we not prophesied, cast out devils, and wrought miracles in Thy name?' He will answer, 'Begone; I know you not.' Can you compare Columba with the most blessed of the Apostles, to whom Christ said, 'Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it; and to thee I give the keys of the kingdom of heaven.'"

"Did our Lord speak this to St. Peter?" asked the King, of Colman.

"Most certainly," was the reply.

"Hitherto," continued the King, "I have observed the rule of St. John, and in ignorance, but now mine eyes are opened. You both agree that the words of our Lord, quoted by the Father Abbot, were spoken to St. Peter, and I deem it not wise to withstand or gainsay so potent a person as the doorkeeper of heaven, lest when I come thither I find them closed against me; and I should recommend this assembly to decide upon celebrating the festival after the mode of St. Peter." The result of this speech was that several went over from the British to the Roman side, and, after a few other speeches, the question was put to the vote, and decided almost unanimously in favour of the Romanists. Cedd, Bishop of the East Saxons, was one of the converts, but Colman declined submission, soon after resigned his bishopric, and with his monks and priests returned to Iona.

Ultimately, however, all the branches of the Church conformed to the rule of St. Peter—the Picts in 699, the Scots, comprehending the monks of Iona, in 716, and the Britons or Welsh in 800.

The Doomed Heir of Osmotherley.

THE Vale of Mowbray is one of the many beautiful pieces of landscape scenery with which the county of Yorkshire abounds; a favourite