Wulfstan II, Archbishop of York

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Wulfstan II
Archbishop of York
Enthroned	unknown
Ended	1023
Predecessor	Ealdwulf
Successor	Aelfric Puttoc
Consecration	1002
Birth name	Wulfstan
Died	May 28, 1023 York
Buried	Ely

Wulfstan II (sometimes Lupus^[1]) (died 28 May 1023) was an Anglo-Saxon Bishop of London, Bishop of Worcester, and Archbishop of York. He should not be confused with Wulfstan I, Archbishop of York or Saint Wulfstan, Bishop of Worcester. He is thought to have begun his ecclesiastical career as a Benedictine monk. He became the Bishop of London in 996. In 1002 he was elected simultaneously to the diocese of Worcester and the archdiocese of York, holding both in plurality until 1016, when he relinquished Worcester; he remained archbishop of York until his death. It was perhaps while he was at London that he first became well known as a writer of sermons, or homilies, on the topic of Antichrist. In 1014, as archbishop, he wrote his most famous work, a homily which he titled the Sermo Lupi ad Anglos, or the Sermon of the Wolf to the English.

Besides sermons Wulfstan was also instrumental in drafting law codes for both kings Ethelred the Unready and Canute the Great of England. He is considered one of the two major writers of the late Anglo-Saxon period in England. After his death in 1023, miracles were said to have occurred at his tomb, but attempts to have him declared a saint never bore fruit.

Contents 1 Early life 2 Homilist 3 Language 4 Church reform and royal service 5 Death and legacy 6 Works 6.1 Homiletic 6.2 Legal 6.3 Philosophical 6.4 Poetical 7 Notes 8 References 9 External links

[edit] Early life

His early life is obscure, but he was certainly the uncle of one Beorhtheah, who became bishop of Worcester succeeding Leofsige, who had in turn succeeded Wulfstan in that post. About Wulfstan's youth we know nothing. He probably had familial ties to the Fenlands in East Anglia,^[2] and to Peterborough specifically.^[3] Although there is no direct evidence of his ever being monastic, the nature of Wulfstan's later episcopal career and his affinity with the Benedictine Reform argue that he had once studied and professed as a Benedictine monk, perhaps at Winchester.^[4] According to the Anglo-Saxon Chronicle, Wulfstan was consecrated bishop of London in 996, succeeding Aelfstan.^[5] Besides the notice in the Chronicle, the first record of his name is in a collection of nine Latin penitential letters collected by him,^[6] three of which were issued by him as bishop of London, and one by him as "Archbishop of the English". The other five letters in the collection (only one of which is addressed to Wulfstan, as archbishop) were issued by Pope Gregory V and by a Pope John (either Pope John XVII or Pope John XVIII). In the letters issued by Wulfstan as bishop of London he styles himself "Lupus episcopus", meaning "the bishop Wolf". "Lupus" is the Latin form of the first element of his Old English name, which means "wolf-stone".

In 1002 he was elected Archbishop of York and was immediately translated to that see.^[7] Holding York also brought him control over the diocese of Worcester, as at that time it was practice in England to hold "the potentially disaffected northern archbishopric in plurality with a southern see."^[8] He held both Worcester and York until 1016, resigning Worcester to Leofsige while retaining York.^[9] There is evidence, however, that he retained influence over Worcester even after this time, and that Leofsige perhaps acted "only as a suffragan to Wulfstan."^[10] Although holding two or more episcopal sees in plurality was both uncanonical and against the spirit of the Benedictine Reform, it should be noted that Wulfstan inherited this practice from previous archbishops of York, nor was he the last to hold York and Worcester in plurality.^[11]

Wulfstan must have early on garnered the favour of powerful men, particulalry Ethelred king of England, for we find him personally drafting all royal law codes promulgated under Ethelred's reign from 1005 to 1016.^[12] There is no doubt that Wulfstan had a penchant for law; his knowledge of previous Anglo-Saxon law (both royal and ecclesiastical), as well as ninth-century Carolingian law, was considerable. This surely made him an suitable choice for the king's legal draftsman. But it is also likely that Wulfstan's position as archbishop of York, an important centre in the then politically-sensitive northern regions of the English kingdom, made him not only a very influential man in the North, but also a powerful ally for the king and his family in the South. It is indicative of Wulfstan's continuing political importance and savvy that he also acted as legal draftsman for, and perhaps advisor to, the Danish king Cnut, who took England's West Saxon throne in 1016.^[13]

[edit] Homilist

Wulfstan was one of the most distinguished and effective Old English prose writers.^[14] His writings cover a wide range of topics in an even greater range of genres, including homilies (or sermons), secular laws, religious canons, and political theory. With Ælfric of Eynsham, he is one of the two major vernacular writers in early eleventh-century England, a period which, ecclesiastically anyway, was still very much enamoured of and greatly influenced by the Benedictine Reform. The Benedictine Reform was a movement which sought to institute monastic standards among the secular clergy, a movement made popular by the churchmen of the Carolingian Empire in the ninth and tenth centuries. The Reform promoted a regular (i.e. based on a regula, or rule) life for priests and clerics, a strict church hierarchy, the primacy of the Roman see, the authority of codified or canonical church law, and stressed the importance of catholic, that is universal, church practices throughout all Christendom. These ideas could only thrive in a social and political atmosphere which recognized the importance of both the clergy's and the laity's obedience to the authority of the church on all things spiritual, and also on many things secular and juridical. This was one of the main theoretical models behind much of Wulfstan's legal and quasi-legal writings. But Wulfstan was not blind to the fact that, in order for this Reform model to thrive in England, the English clergy and laity (especially the laity) needed to be educated in the basic tenets of the faith. Nothing less than the legitimacy of English Christendom rested on Englishmen's steadfastness on certain fundamental Christian beliefs and practices, like, for example, knowledge of Christ's life and passion, memorization of the Pater Noster and the Apostle's Creed, proper baptism, and the correct date and method of celebrating Easter mass. It is towards the promotion of such beliefs and practices, that Wulfstan engaged in writing a number of homilies dedicated to educating both clergy and laity in those Christian fundamentals which he saw as so important for both the fluorishing of Christian lives and the success of the English polity.

In a series of homilies begun during his tenure as Bishop of London, Wulfstan attained a high degree of competence in rhetorical prose, working with a distinctive rhythmical system based around alliterative pairings. He used intensifying words, distinctive vocabulary and compounds, rhetorical figures, and repeated phrases as literary devices. These devices lend Wulfstan's homilies their tempo-driven, almost feverish, quality, allowing them to build toward multiple climaxes. An example from one of his earliest sermons, titled Secundum Lucam, describes with vivid rhetorical force the unpleasantries of Hell (notice the alliteration, parallelism, and rhyme):

Wa þam þonne þe ær geearnode helle wite. Ðær is ece bryne grimme gemencged, & ðær is ece gryre; þær is granung & wanung & aa singal heof; þær is ealra yrmða gehwylc & ealra deofla geþring. Wa þam þe þær sceal wunian on wite. Betere him wære þæt he man nære æfre geworden þonne he gewurde.^[15]

• "Woe then to him who has earned for himself the torments of Hell. There there is everlasting fire roiling painfully, and there there is everlasting filth. There there is groaning and moaning and always constant wailing. There there is every kind of misery, and the press of every kind of devil. Woe to him who dwells in torment: better it were for him that he were never born, than that he become thus."

This type of heavy-handed, though effective, rhetoric immediately made Wulfstan's homilies popular tools for use at the pulpit.^[16]

There is good evidence that Wulfstan's homiletic style was appreciated by his contemporaries. While yet bishop of London, in 1002 he received an anonymous letter in Latin praising his style and eloquence.^[1] The Chronicle of Ely said of his preaching that "when he spoke, it was as if his listeners were hearing the very wisdom of God Himself."^[17] Though they were rhetorically ornate, Wulfstan's homilies show a conscious effort to avoid the intellectual conceits presumably favoured by educated (i.e. monastic) audiences; his target audience was the common English Christian, and his message was suited to everyone who wished to flock to the cathedral to hear it. Wulfstan refused to include in his works confusing or philosophical concepts, speculation, or long narratives - devices which other homilies of the time regularly employed (likely to the dismay of the average parishioner). He also rarely used Latin phrases or words, though a few of his homilies do survive in Latin form, versions that were either drafts for later English homilies, or else meant to be addressed to a learned clergy. Even so, even his Latin sermons employ a straightforward approach to sermonizing. Wulfstan's homilies are concerned only with the "bare bones, but these he invests with a sense of urgency of moral or legal rigorism in a time of great danger".^[18]

The canon of his homiletic works is somewhat ambiguous, as is it often difficult to tell if a homily in his style was actually written by Wulfstan, or is merely the work of someone who had appreciated Wulfstanian style and imitated it. However, throughout his episcopal career, he is believed to have written upwards of 30 sermons in Old English. The number of his Latin sermons has not yet been established.^[19] He may also have been responsible, wholly or in part, for other extant anonymous Old English sermons, for his style can be detected in a range of homiletic texts which cannot be directly attributed to him. However, as mentioned, some scholars believe that Wulfstan's powerful rhetorical style produced imitators, whose homilies would now be difficult to distinguish from genuine Wulfstanian homilies.^[20] Those homilies which are certainly by Wulfstan can be divided into 'blocks', that is by subject and theme, and in this way it can be seen that at different points in his life Wulfstan was concerned with different aspects of Christian life in England.^[21] The first 'block' was written ca. 996-1002 and is concerned with eschatlogy, that is the end of the world. These homilies give frequent descriptions of the coming of Antichrist and the evils that will befall the world before Christ's second Coming. They likely play on the anxiety that surely developed as the end of the first millennium A.D. approached. The second 'block', ca. 1002-1008, is concerned with the tenets of the Christian faith. The third 'block', ca. 1008-20, concerns archiepiscopal functions. The fourth and final 'block', ca. 1014-1023, known as the "Evil Days" 'block', concerns the evils that befall a kingdom and people who do not live properly Christian lives. This final block contains his most famous homily, the Sermo Lupi ad Anglos, where Wulfstan rails against the deplorable customs of his time, and sees recent Viking invasions as God's punishment of the English for their lax ways. About 1008 (and again in a revision ca. 1016) he wrote a lengthy work which, although not strictly homiletic, summarizes many of the favorite points he had hitherto expouned upon in his homilies. Titled by modern editors as the Institutes of Polity, it is a piece of 'estates literature' which details, from the perspective of a Christian polity, the duties of each member of society, beginning with the top (the king) and ending at the bottom (common folk).^[22]

[edit] Language

Wulfstan was a native speaker of Old English. He also knew Latin, though the degree to which he knew it is unknown. As York was at the centre of a region of England that had for some time been colonized by people of Scandinavian descent, it is possible that Wulfstan was familiar with, perhaps even bilingual in, the language of that people. He may have helped incorporate Scandinavian vocabulary into Old English. Dorothy Whitelock remarks that "the influence of his sojourns in the north is seen in his terminology. While in general he writes a variety of late West Saxon literary language, he uses in some texts words of Scandinavian origin, especially in speaking of the various social classes."^[23] In some cases, Wulfstan is the only one known to have used a word in Old English, and in some cases such words are of Scandinavian origin. Some words of his that have been recongized as particularly Scandinavian are:

þræl "slave, servant" (cf. Old Norse þræll; cp. Old English þeowa) bonda "husband, householder" (cf. Old Norse bondi; cp. Old English ceorl) eorl "nobleman of high rank, (Danish) jarl" (cf. Old Norse jarl; cp. Old English ealdorman) fysan "to make someone ready, to put someone to flight" (cf. Old Norse fysa) genydmaga "close kinsfolk" (cf. Old Norse nauðleyti) laga "law" (cf. Old Norse lag; cp. Old English æw)^[24]

Some Old English words which appear only in works under his influence are:

werewulf "were-wolf" sibleger "incest" leohtgescot "light-scot" (a tithe to churches for candles) tofesian ægylde morðwyrhta

[edit] Church reform and royal service

Wulfstan was very involved in the reform of the English church, and was concerned with improving both the quality of Christian faith and the quality of ecclesiastical administration in his dioceses (especially York, a relatively impoverished diocese at this time). Towards the end of his episcopate in York, he established a small monastery in Gloucester, which had to be re-established in 1058 after being burned.^[25] In addition to his religious and literary career, Wulfstan enjoyed a lengthy and fruitful career as one of England's foremost statesmen. Under both Aethelred II and Cnut, Wulfstan was primarily responsible for the drafting of English law codes relating to both secular and ecclesiastical affairs, and seems to have held a prominent and influential position at court.^[1] He drew up the laws that Aethelred issued at Enham in 1008, which dealt with the cult of St Edward the Martyr, the raising and equipping of ships and ship's crews, the payment of tithes, and a ban on the export of (Christian) slaves from the kingdom.^[26] Pushing for religious, social, political, and moral reforms, Wulfstan "wrote legislation to reassert the laws of earlier Anglo-Saxon kings and bring order to a country that had been unsettled by war and influx of Scandinavians."^[27]

In 1009 Wulfstan wrote the edict that Aethelred II issued calling for the whole nation to fast and pray for three days during Thorkell's raids on England, in a national act of penance. Only water and bread were to be eaten, people should walk to church barefoot, a payment of one penny from each hide of land was to be made, and everyone should attend Mass every day of the three days. Anyone not participating would be fined or flogged.^[28] After Cnut conquered England, Wulfstan quickly became an advisor to the new king, as evidenced by Wulfstan's influence on the law code issued by Cnut.^[29] After the death of Lyfing, Archbishop of Canterbury in 1020, Wulfstan consecrated his successor Æthelnoth in 1020, and wrote to Cnut asking the king to grant the same rights and dignities for the new archbishop that previous archbishops had held.^[30] Wulfstan also wrote the laws that were issued by Cnut at Winchester in 1021 or 1022.^[1]

[edit] Death and legacy

Wulfstan died at York on 28 May 1023. His body was taken for burial to the monastery of Ely, in accordance with his wishes. Miracles are ascribed to his tomb by the Book of Ely, but it does not appear that any attempt to declare him a saint was made beyond this.^[1]

His writings influenced a number of writers in late Old English literature. There are echoes of Wulfstan's writings in the 1087 entry of the Peterborough Chronicle, a version of the Anglo-Saxon Chronicle written at Peterborough Abbey. This entry has long been famous as it deals with the death of King William the Conqueror, and contrasts his worldly power with his status after death.^[31] Other suggestions of Wulfstan's writing occur in works of Old English including the Soul's Address to the Body.^[32] His law codes, which were written under Æthelred and Cnut, remained in effect through the reign of King Edward the Confessor, and were still being reaffirmed in 1100, when King Henry I of England swore a coronation oath to observe the laws of King Edward.^[33]

[edit] Works

Wulfstan wrote some works in Latin, and numerous works in Old English, then the vernacular.^[34] He has also been credited with a few short poems. His works can generally be divided into homiletic, legal, and philosophical categories.

[edit] Homiletic

'Block' 1 ("Eschatological Homilies")

De Anticristo (Latin, Bethurum Ia)^[35]

De Anticristo (Old English, Bethrum Ib)

Lectio Sancti Evangelii Secundum Matheum (Old English, Bethurum II)

Secundum Lucam (Old English, Bethurum III)

De Temporibus Anticristi (Old English, Bethurum IV)

Secundum Marcum (Old English, Bethurum V)

'Block' 2 ("The Christian Faith")

Incipiunt Sermones Lupi Episcopi (Old English, Bethurum VI)

De Fide Catholica (Old English, Bethurum VII)

To Eallum Folke (Old English, Bethurum VIIa)

Incipit de Baptisma (Latin, Bethurum VIIIa)

Dominica Quaterna vel Quando Volueris (Old English, Bethurum VIIIb)

Sermo de Baptismate (Old English, Bethurum VIIIc)

De Septiformi Spiritu (Old English, Bethurum IX; a reworking of a homily by Ælfric)

De Regula Canonicorum (Old English, Bethurum Xa; a translation of chapter 145 of the 816 Council of Aachen)

De Cristianitate (Latin, Bethurum Xb)

Her Ongynð Be Cristendome (Old English, Bethurum XC; a reworking of Xa and Xb)

Incipit de Visione Isaie Prophete Quam Vidit Super Idam et Hierusalem (Latin & Old English, Bethurum XI)

De Falsis Dies (Old English, Bethurum XII; a reworking of a homily by Ælfric)

'Block' 3 ("Archiepicopal Functions")

Sermo ad Populum (Old English, Bethurum XIII)

Sermo in Quadragesima (Old English, Bethurum XIV)

Sermo de Cena Domini (Old English, Bethurum XV)

Verba Ezechielis Prophete de Pastoribus non recte Agentibus (Latin, Bethurum XVIa)

Verba Ezechiel Prophete de Pigris aut Timidis vel Neglegentibus Pastoribus (Old English, Bethurum XVIb; a translation of XVIa)

Lectio Secundum Lucam (Old English, Bethurum XVII)

De Dedicatione Ecclesiae (Old English, Bethurum XVIII)

'Block' 4 ("Evil Days")

Be Godcundre Warnunge (Old English, Bethurum XIX)

Sermo Lupi ad Anglos (Old English, Bethurum XX; in multiple versions written at different times)

Her is gyt Rihtlic Warnung Ond Soðlic Myngung Ðeode to Ðearfe (Old English, Bethurum XXI)

Miscellaneous

Untitled (Napier I)^[36]

Untitled (Napier XXIII)

Untitled (Napier XXIV)

To Folce (Napier XXV)

To Eallum Folce (Napier XXVII)

Be Mistlican Gelimpan (Napier XXXV)

To Eallum Folce (Napier XXXVI)

Her Is Gyt Oþer Wel God Eaca (Napier XXXVIII)

?Ðis Man Gerædde, đa se Micela Here Com to Lande (Napier XXXIX)

Larspel and Scriftboc (Napier XLVII; first part only)

?Larspel (Napier L)

To Eallan Folke (Napier LI)

To Mæsseprostum (Napier LII)

To Mæssepreostum (Napier LIII)

Sermo Lupi (Napier LIX)

Be Hæðendome (Napier LX)

Be Cristendome (Napier LXI)

[edit] Legal

Episcopus (Old English)^[37]

The Laws of Edward and Guthrum (Old English)

?The Northumbrian Priest's Law (Old English)

The Canons of Edgar (Old English)^[38]

?The Excerptiones pseudo-Ecgberti (Latin)^[39]

Athelred's legislation, 1008, King's Enham (Latin & Old English; survives as VAtr, VIAtr, VIAtrLat, XAtr)

Að (Old English)

Mircna laga (Old English)

Norðleoda laga (Old English)

Aethelred's legislation, ca. 1009, Bath (Latin, VIIaAtr)

Hadbot (Old English)

Geþyncðo (Old English)

Grið (Old English)

Aethelred's legislation, 1014 (Old English, VIIIAtr, ?IXAtr)

Cnut's legislation, 1018 (Old English, LawCn 1018)

Cnut's legislation, 1020 (Old English, LawCn 1020)

Cnut's legislation (secular), ca. 1021 (Old English, ICn)

Cnut's legislation (ecclesiastical), ca. 1021 (Old English, IICn)

He also made revisions to

King Athelstan's first code (IAs)

Edmund's first code (IEm)

Edgar's second and third codes (II-IIIEg)

[edit] Philosophical

The Institutes of Polity I (Old English; original version)^[40]

The Institutes of Polity II (Old English; revision)

[edit] Poetical

Qui legis hunc titulum (Latin; verses praising Wulfstan)^[41]

Poem on King Edgar's Succession (Old English; Anglo-Saxon Chronicle E, s.a. 959)^[42]

Poem on King Edward's Succession (Old English; Anglo-Saxon Chronicle D, s.a. 975)^[43]

His best homily known is Sermo Lupi ad Anglos, or Sermon of the Wolf to the English. In it he proclaims the depredations of the "Danes" (who were, at that point, primarily Norwegian invaders) a scourge from God to lash the English for their sins. He calls upon them to repent their sinful ways and "return to the faith of baptism, where there is protection from the fires of hell."^[27] He also wrote many homilies relating to the Last Days and the coming of the Antichrist.^[4][44] Age of the Antichrist was a popular theme in Wulfstan's homilies, which also include the issues of death and Judgement Day. Five homilies that illustrate this theme include: Secundum Matheum, Secundum Lucam, De Anticristo, De Temporibus Antichrist, and Secundum Marcum. De Antichristo was the "first full development of the Antichrist theme", and Wulfstan addressed it to the clergy.^[45] Believing he lived in the time right before the Antichrist was to come, he felt compelled to diligently warn and teach the clergy to withstand the dishonest teaching of the enemies of God.^[46] These five homilies also include: emphasis that the hour of the Antichrist is very near, warnings that the Anglo-Saxons should be aware of false Christs who will attempt to seduce men, warnings that God will pass judgement on man's faithfulness, discussion of man's sins, evils of the world, and encouragement to love God and do his will.^[47] He wrote the Canons of Edgar and The Law of Edward and Guthrum which date before 1008.^[1] The Canons was written to instruct the secular clergy serving a parish in the responsibilities of their position. The Law of Edward and Guthrum, on the other hand, is an ecclesiastical law handbook.^[48] Modern editors have paid most attention to his homilies: they have been edited by Arthur Napier,^[49] by Dorothy Whitelock,^[50] and by Dorothy Bethurum.^[51] Since that publication, other works that were likely authored by Wulfstan have been identified; a forthcoming edition by Andy Orchard will update the canon of Wulfstan's homilies. Wulfstan was also a book collector; he is responsible for amassing a large collection of texts pertaining to canon law, the liturgy, and episcopal functions. This collection is known as Wulftan's Commonplace Book. A signifact part of the Commonplace book consists of a work once known as the Excerptiones pseudo-Ecgberti, though it has most recently been edited as Wulfstan's Canon Law Collection.^[52]. This work is a collection of conciliar decrees and church canons, most of which he culled from numerous ninth and tenth-century Carolingian works. This work demonstrates the wide range of Wulfstan's reading and studies. He sometimes borrowed from this collection when he wrote his later works, especially the law codes of Aethelred.^[53]

[edit] Notes

[edit] References

[edit] External links

• Wulfstan II at Britannia Biographies
• Wulfstan's Eschatological Homilies
• Sermo Lupi ad Anglos
• Prosopography of Ango Saxon England entry on Wulfstan

Roman Catholic Church titles
Preceded by Oelfstan	Bishop of London 996–1002	Succeeded by Aldwin
Preceded by Ealdwulf	Bishop of Worcester 1002–1016	Succeeded by Leofsige
Preceded by Ealdwulf	Archbishop of York 1002–1023	Succeeded by Aelfric Puttoc

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v • d • e List of Archbishops of York Pre-reformation Paulinus1 · Chad1 · Wilfrid1 · Bosa1 · John of Beverley1 · Wilfrid II1 · Egbert · Ethelbert · Eanbald I · Eanbald II · Wulfsige · Wigmund · Wulfhere · Æthelbald · Hrotheweard · Wulfstan · Oskytel · Edwald · Oswald · Ealdwulf · Wulfstan II · Aelfric Puttoc · Cynesige · Aldred · Thomas of Bayeux · Gerard · Thomas the Younger · Thurstan · William FitzHerbert · Henry Murdac · William FitzHerbert · Roger de Pont L'Evêque · Geoffrey Plantagenet · Simon Langton · Walter de Gray · Sewal de Bovil · Godfrey Ludham · William Langton · Bonaventure · Walter Giffard · William de Wickwane · John le Romeyn · Henry of Newark · Thomas of Corbridge · William Greenfield · William Melton · William Zouche · John of Thoresby · Alexander Neville · Thomas Arundel · Robert Waldby · Richard le Scrope · Thomas Langley · Robert Hallam · Henry Bowet · Philip Morgan · Richard Fleming · John Kemp · William Booth · George Neville · Lawrence Booth · Thomas Rotherham · Thomas Savage · Christopher Bainbridge · Thomas Wolsey Post-reformation Edward Lee · Robert Holgate · Nicholas Heath · Thomas Young · Edmund Grindal · Edwin Sandys · John Piers · Matthew Hutton · Tobias Matthew · George Montaigne · Samuel Harsnett · Richard Neile · John Williams · Accepted Frewen · Richard Sterne · John Dolben · Thomas Lamplugh · John Sharp · William Dawes · Lancelot Blackburne · Thomas Herring · Matthew Hutton · John Gilbert · Robert Hay Drummond · William Markham · Edward Venables-Vernon-Harcourt · Thomas Musgrave · Charles Thomas Longley · William Thomson · William Connor Magee · William Dalrymple Maclagan · Cosmo Lang · William Temple · Cyril Forster Garbett · Arthur Michael Ramsey · Frederick Donald Coggan · Stuart Yarworth Blanch · John Stapylton Habgood · David Hope · John Sentamu 1 Bishops of York

Persondata
NAME	Wulfstan II
ALTERNATIVE NAMES	Wulfstan
SHORT DESCRIPTION	Bishop of London; Bishop of Worcester; Archbishop of York
DATE OF BIRTH
PLACE OF BIRTH
DATE OF DEATH	May 28, 1023
PLACE OF DEATH