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The South Saxon kings probably lived for the most part at Chichester, though no doubt they had hams, after the royal Teutonic fashion generally, in many other parts of their territory; and they moved about from one to the other, with their suite of thegns, eating up in each what food was provided by their serfs for their use, and then moving on to the next. The isolation of Sussex is strikingly shown by its long adherence to the primitive paganism. Missionaries from Rome, under the guidance of Augustine, converted Kent as early as 597. For Kent was the nearest kingdom to the continent; it contained the chief port of entry for continental travellers, Richborough–the Dover of those days–and its king, accustomed to continental connections, had married a Christian Frankish princess from Paris. Hence Kent was naturally the first Teutonic principality to receive the faith. Next came Northumbria, Lindsey, East Anglia, Wessex, and even inland Mercia. But Sussex still held out for Thor and Woden as late as 679, three-quarters of a century after the conversion of Kent, and twenty years after Mercia itself had given way to the new faith. Even when Sussex was finally converted, the manner in which the change took place was characteristic. It was not by missionaries from beyond the Weald in Kent or Surrey, nor from beyond the marsh in Wessex. An Irish monk, Baeda tells us, coming ashore on the open coast near Chichester, established a small monastery at Bosham–even then, no doubt, a royal ham, as we know it was under Harold–‘a place,’ says the old historian significantly, ‘girt round by sea and forest.’ (It lies just on the mark between Wessex and the South Saxons.) AEthelwealh, the king–a curious name, for it means ‘noble Welshman’ (perhaps he was of mixed blood)–had already been baptized in Mercia, and his wife was the daughter of a Christian ealdorman of the Worcester-men; but the rest of the principality was heathen. The Irish monk effected nothing; but shortly after Wilfrith, the fiery Bishop of York, on one of his usual flying visits to Rome, got shipwrecked off Selsea. With his accustomed vigour, he went ashore, and began a crusade in the heathen land. He was able at once to baptize the ‘leaders and soldiers’–that is to say, the free military English population; while his attendant priests–Eappa, Padda, Burghelm, and Oiddi (it is pleasant to preserve these little personal touches)–proceeded to baptize the ‘plebs’–that is to say, the servile Anglicised Celt-Euskarian substratum–up and down the country villages.

It was to Wilfrith, too, that Sussex owed her first cathedral. AEthelwealh made him a present of Selsea, ‘a place surrounded by the sea on every side save one, where an isthmus about as broad as a stone’s-throw connects it with the mainland,’ and there the ardent bishop founded a regular monastery, in which he himself remained for five years. On the soil were 250 serfs, whom Wilfrith at once set free. After the death of Aldhelm, the West Saxon bishop, in 709, Sussex was made a separate bishopric, with its seat at Selsea; and it was not till after the Norman Conquest that the cathedral was removed to Chichester. It may be noted that all these arrangements were in strict accordance with early English custom. The kings generally gave their bishops a seat near their own chief town, as Cuthbert had his see at Lindisfarne, close to the royal Northumbrian capital of Bamborough; so that the proximity of Selsea to Chichester made it the most natural place for a bishopstool; and, again, it was usual to make over spots in the fens or marshes to the monks, who, by draining and cultivating them, performed a useful secular work. No traces now remain of old Selsea Cathedral, its site having long been swallowed up by incursions of the sea. Baeda has the ordinary number of miracles to record in connection with the monastery.