“These and many other passages in the ancient Scriptures I regarded as a kind of mirror of human life” (6).
The History
When the rebels are first defeated, the Romans “[leave] behind them taskmasters!, to scourge the shoulders of the natives, to reduce their necks to the yoke” (10). All British money, “whether of copper, gold, or silver, was stamped with Caesar’s image” (10). Lastly, under Tiberious Christianity in Britain was “propagated without impediment, and death threatened to those who interfered with its professors” (10). The British are subjected utterly: in toil, in economy, and in faith.
But then Diocletian comes and persecutes for their faith the people who were persecuted in order to first believe it (11).
Maximus comes along, a tyrannical, rebel war leader. Rather than be praised by Gildas for fighting against the Roman oppressors he is condemned for his “cunning arts” and “seditious soldiery” (12).
Maximus’ rebellion leaves Britain open to predation from the Scots and the Picts. Rome intervenes but leaves shortly after. The Scots and Picts return to ravage the country, and then the Romans intervene again and drive them back. Leaving, the Romans tell the Britons that they will not return again. They are on their own. And the Scots and Picts come back. The Britons only achieve victory when they adopt Philo’s maxim, “We must have divine assistance, when that of man fails” (15). The trials of the Britons, are in this way, made parallel to those of the Israelites. Trial and redemption.
But, as with Israel, “the boldness of [Briton’s] enemy was for a while checked, but not the wickedness of [their] countrymen” (15). As soon as plenty returns to the land the people regress to their sinful ways. After a while, the British turns to the continental Saxons to aid them against the northern tribes. For Gildas such a concession is of the utmost depravity.
Here we find (one of) the first mentions of proto-Arthur, Ambrosius Aurelianus, “a modest man,” a Roman of royal blood. Under his banner the Britons unite against the Saxons and have peace for a while.
The Epistle
The epistle begins with an indictment of Britain’s hypocrisy, and then continues into a series of condemnations against the various rulers of the land. Reminiscent of Amos where the prophet delivers an oracle to each of Israel’s neighbours, listing their sins, but saves Judah and Israel for last, with Israel’s sins the most extensively treated. Here, Gildas final reproach, of Maglocune (or Maelgwyn), is as to Israel by Amos.
Gildas then goes through the prophets, citing their words as messages to the kings and people of Britain. He moves to bishops of the early church and the examples of martyrs. Finally, he cites Paul’s writing and uses his commands as commands for deacons of the early British church.