bishop, while Bæda always describes him as a presbyter. But Alcuin twice (Vita S, Willibrordi; and Versus de Sanctus Eboracensis Ecclessiæ, in Jaffé, vi. 43, 112) describes Ecgberht as a bishop, just as Æthelwulf does. Despite the sanctity of Ecgberht's life and his orthodoxy on all the points of controversy between the Roman and Celtic churches, Bæda either ignores or forgets that he had in any sense the character of a bishop.
At last, in 716, Ecgberht went on his mission to Iona. The Celtic Easter and tonsure had already lost ground even in the centre of Celtic Christianity. Adamnan [q. v.] had become since 686 an advocate of the Roman usages; and after the synod of Tara in 692 all the northern Scots but a few Columban monasteries had conformed to Rome. It was about this time that Ecgberht became anxious for their conversion, though he himself could hardly have been of the Celtic party even before this. But on Adamnan's death schism broke out in Iona. When Ecgberht arrived in 716 he found two rival abbots, though doubtless the larger party were with the Abbot Dunchad on the Roman side. The traditions of the place tended powerfully for the local usages. Ecgberht's eloquence and earnestness turned the monks from their old ways. In 716 both Irish and English annalists commemorate the abandonment of the Celtic Easter at Iona (Tighernac, in Skene, Chron, Picts and Scots, p.73; Anglo-Saxon, Chron. s. a. 716). In 717 Dunchad died, and Faelchu, the rival abbot, found his cause strengthened by the fugitive Columban monks expelled in that year from the dominions of Nectan, king of the Picts. Ecgberht still persevered. In 718 he forced on Iona the Roman tonsure (Tighernac, in Skene, p. 74). But the struggle was long and severe, and the victory gradual. Ecgberht never left Iona, and doubtless found his work there in subduing the last traces of the schism. But his influence extended over the greater part of the land of the Scots. He had now attained an unusual age. He was ninety years old when, on Easter day (24 April) 729, he suddenly died, just after he had completed the celebration of mass. In him, as Bæda says, the English repaid to the Scots their gift of Christianity by recalling them to the true catholic knowledge of Easter. It was little less than a miracle that he died on Easter day. He was revered as a saint as early as the times of Alcuin.
[Bædæ Historia Ecclesiastica Gentis Anglorum. iii. 4, 27, iv. 3, 26, v. 9, 10, 22; Chronicles of the Picts and Scots, ed. Skene, pp. 73, 74; Anglo-Saxon Chronicle, 8.a. 716, 729; Æthelwulf, in Symeon of Durham, ed. T. Arnold, i. 270-3 (Rolls Ser.); Jaffé's Bibliotheca Rerum Germanicarum, vi.43, 112; Skene's Celtic Scotland, ii. 278-81, corrects Bæda by comparison with the Irish sources; Lanigan's Ecclesiastical History of Ireland, iii. 96, 135.]
EGBERT or ECGBERHT (d. 766), archbishop of York, son of Eata and cousin of Ceolwulf [q. v.], the king of Northumbria, to whom Bæda dedicated his 'History,' was sent by his father to a monastery to receive his education. When he had grown up he went to Rome with his brother Ecgred, and was ordained deacon there. Ecgred died at Rome, and Ecgberht returned home alone. He was appointed to the see of York by Ceolwulf, probably in 732 (Carmen de Pontiff. 1284; Addit. ad Bœdam, 734; A.-S, Chron, 735, Symeon), and Bæda thereupon wrote him a long letter of advice as to his life and doctrine, the administration of his diocese, the evils that prevailed among the clergy, the corrupt state of the monasteries, and the measures of reform that he desired him to adopt ('Ad Ecgberctum antistitem,' Opera Hist. Min. 207-26). As a means of restoring discipline, he urged him to forward the erection of new bishoprics and the fulfilment of the scheme of Pope Gregory, which invested the see of York with metropolitan authority by the gift of the pall. Acting on this advice Ecgberht obtained his pall at Rome from Gregory III in 735, and thus became the second archbishop of York; for as none of his predecessors since Paulinus received the vestment, they are not entitled to a higher title than that of bishop (Anglia Sacra, i. 66). His power was evidently greatly increased by the accession of his brother Eadberht [q. v.] to the Northumbrian throne in 738; he worked in perfect harmony with him, exercised full authority in ecclesiastical matters, and issued coins bearing his own name along with that of the king. He was learned, just, gracious, and liberal. He enriched the churches of his diocese with many splendid gifts, took care to ordain worthy men as priests, and paid attention to the cultivation of church music. Above all, he founded the school attached to his cathedral church. In this school the range of teaching was wide, and besides divinity included the study of classical authors, and especially of Virgil, of grammar, arts, and science. The work of teaching was mainly confided to Albert (Æthelberht), who succeeded Ecgberht as archbishop, and here among other scholars of note was educated Alcuin (Eahlwine), who also took part in the direction of the school. In the anonymous 'Life of Alcuin' we are told that Ecgberht each morning, as soon as his business was transacted, used to sit on his couch
