Just beside the Monastery is " Bede's World ", a working museum dedicated to the life and times of Bede.

Bede's World also incorporates Jarrow Hall, a grade II listed building and significant local landmark.

Bede's World in Jarrow ( Anglo Saxon ' Gyrwe ') is dedicated to the life of the Venerable Bede, the ' Father of English History '.

Bede's World, the Tyne Pedestrian Tunnel, the refurbished Viking Shopping Centre, and J Barbour factory outlet at Jarrow are also of interest.

The reconstructed farm at ' Bede's World '

Bede's World also has conference facilities, both within Jarrow Hall and within its main museum building.

Almost everything that is known of Bede's life is contained in the last chapter of his Historia Ecclesiastica, a history of the church in England.

A minor source of information is the letter by his disciple Cuthbert which relates Bede's death.

Some manuscripts of the Life of Cuthbert, one of Bede's own works, mention that Cuthbert's own priest was named Bede ; it is possible that this priest is the other name listed in the Liber Vitae.

The canonical age for the ordination of a deacon was 25 ; Bede's early ordination may mean that his abilities were considered exceptional, but it is also possible that the minimum age requirement was often disregarded.

Nothhelm, a correspondent of Bede's who assisted him by finding documents for him in Rome, is known to have visited Bede, though the date cannot be determined beyond the fact that it was after Nothhelm's visit to Rome.

Cuthbert, a disciple of Bede's, wrote a letter to a Cuthwin ( of whom nothing else is known ), describing Bede's last days and his death.

Bede's best-known work is the Historia ecclesiastica gentis Anglorum, or An Ecclesiastical History of the English People.

Bede's account of the invasion of the Anglo-Saxons is drawn largely from Gildas's De Excidio et Conquestu Britanniae.

Almost all of Bede's information regarding Augustine is taken from these letters.

Bede's Latin has been praised for its clarity, but his style in the Historia Ecclesiastica is not simple.

However, unlike contemporaries such as Aldhelm, whose Latin is full of difficulties, Bede's own text is easy to read.

In the words of Charles Plummer, one of the best-known editors of the Historia Ecclesiastica, Bede's Latin is " clear and limpid ... it is very seldom that we have to pause to think of the meaning of a sentence ... Alcuin rightly praises Bede for his unpretending style.

This goal, of showing the movement towards unity, explains Bede's animosity towards the British method of calculating Easter: much of the Historia is devoted to a history of the dispute, including the final resolution at the Synod of Whitby in 664.

Bede's extensive use of miracles is disconcerting to the modern reader who thinks of Bede as a more or less reliable historian, but men of the time accepted miracles as a matter of course.

The belief that the Historia was the culmination of Bede's works, the aim of all his scholarship, a belief common among historians in the past, is no longer accepted by most scholars.

It is likely that Bede's work, because it was so widely copied, discouraged others from writing histories and may even have led to the disappearance of manuscripts containing older historical works.

It is clear from Bede's own comments that he felt his job was to explain to his students and readers the theology and thoughts of the Church Fathers.

Any codex of Bede's Easter cycle is normally found together with a codex of his " De Temporum Ratione ".

Bede dedicated this work to Cuthbert, apparently a student, for he is named " beloved son " in the dedication, and Bede says " I have laboured to educate you in divine letters and ecclesiastical statutes " Another textbook of Bede's is the De orthographia, a work on orthography, designed to help a medieval reader of Latin with unfamiliar abbreviations and words from classical Latin works.

The main museum building features the ' Age of Bede ' exhibit, including excavated artifacts from the historic monastery such as stained glass, imported pottery, coins and stone carvings, and exhibits about Anglo-Saxon culture, Bede's life and works, the life of a monk, and the medieval Kingdom of Northumbria.

In 1083 he expelled the married clergy from the cathedral, and moved a small community of monks from Bede's old monastery at Jarrow to Durham, to form the new chapter.

Bede's writing, at the Northumbrian monasteries at Wearmouth and Jarrow, gained him a reputation as the most learned scholar of his age.

Bede's Ecclesiastical History includes a letter from Abbot Ceolfrid of the twin monasteries of Monkwearmouth and Jarrow to Nechtan on the subject of the dating of Easter, sent around 710.

* Bede's Life of Saint Cuthbert dedicated to Eadfrith

Bede's claim that Nechtan dedicated his kingdom to Saint Peter has led to Nechtan being linked to the Peterkirks at Rosemarkie, Duffus, Restenneth and elsewhere in north-east Scotland.

This may be because Wilfrid's opulent lifestyle was uncongenial to Bede's monastic mind ; it may also be that the events of Wilfrid's life, divisive and controversial as they were, simply did not fit with Bede's theme of the progression to a unified and harmonious church.

Other material from Thomas of Elmham, Gervase of Canterbury, and William of Malmesbury, later medieval chroniclers, adds little to Bede's account of Justus ' life.

Shortly after the Norman Conquest, Goscelin wrote a life of Mellitus, the first of several to appear around that time, but none contain any information not included in Bede's earlier works.

In this respect, as a king regarded as saintly for his life while ruling — in contrast to a king who gives up the kingship in favour of religious life, or who is venerated because of the manner of his death — Bede's portrayal of Oswald stands out as unusual.

According to Bede's life of the saint, when Cuthbert's sarcophagus was opened eleven years after his death, his body was found to have been perfectly preserved or incorrupt.

Other, more minor, sources for Wilfrid's life include a mention of Wilfrid in one of Bede's letters.

The sources for Áedán's life include Bede's Historia ecclesiastica gentis Anglorum ; Irish annals, principally the Annals of Ulster and the Annals of Tigernach ; and Adomnán's Life of Saint Columba.

What scholars know of Caedmon's life comes from Bede's Ecclesiastical History of the English People.

Bede's prose life of Cuthbert records that during Boisil's last illness, he and Cuthbert read daily one of the seven gatherings or quaternions of Boisil's manuscript of the Gospel of John.

The main source for Charibert's life is Gregory of Tours ' History of the Franks ( Book IV, 3, 16, 22, 26 and IX, 26 ), and from the English perspective Bede's Ecclesiastic History of the English People.

Bede's references to this period are the only real evidence we have for dating the earlier part of Chad's life, including his birth.

Bede's account of Chad's death strongly confirms the main themes of his life.

After his elevation, he wrote his Letter to the Monks of Eynsham, an abridgment for his own monks of Æthelwold's De consuetudine monachorum, adapted to their rudimentary ideas of monastic life ; a letter to Wulfgeat of Ylmandun ; an introduction to the study of the Old and New Testaments ( about 1008, edited by William L ' Isle in 1623 ); a Latin life of his master Æthelwold ; two pastoral letters for Wulfstan, archbishop of York and bishop of Worcester, in Latin and English ; and an English version of Bede's De Temporibus.

There was the famous Gundulf Bible ( now in the Huntington Library, California ; the Textus itself ; scriptural commentaries ; treatises by various Church Fathers ; historical works ( including Bede's Ecclesiastical History ) and assorted books on monastic life.

Bede's account of life at the court of the Anglo-Saxon kings includes little of the violence that Gregory of Tours mentions as a frequent occurrence at the Frankish court.