The fifth book brings the story up to Bede's day, and includes an account of missionary work in Frisia, and of the conflict with the British church over the correct dating of Easter.

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

Bede's account of the early migrations of the Angles and Saxons to England omits any mention of a movement of those peoples across the channel from Britain to Brittany described by Procopius, who was writing in the sixth century.

One historian, Charlotte Behr, thinks that the Historia's account of the arrival of the Germanic invaders in Kent should not be considered to relate what actually happened, but rather relates myths that were current in Kent during Bede's time.

Patrick Sims-Williams is more skeptical of the account, suggesting that Bede's Canterbury source, for which he relied on for his account of Hengist and Horsa in his work Historia ecclesiastica gentis Anglorum, had confused two separate traditions.

Bede's account of Eadbald's conversion states that it was Laurence, Justus ' predecessor at Canterbury, who converted the King to Christianity, but the historian D. P. Kirby argues that the letter's reference to Eadbald makes it likely that it was Justus.

Other historians, including Barbara Yorke and Henry Mayr-Harting, conclude that Bede's account is correct, and that Eadbald was converted by Laurence.

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.

by the time of Bede's account in 731, the Northumbrians had enjoyed an unbroken relationship with Galloway for a century or longer, beginning with the Northumbrian predecessor state of Bernicia.

One such bishopric was established at Whithorn in 731, and Bede's account serves to support the legitimacy of the new Northumbrian bishopric.

Some of what is known about Penda comes through the hostile account of Bede, who disliked him both for being an enemy king to Bede's own Northumbria and for being a pagan.

The first extant text that considers Gildas's account is Bede's.

Apart from these events, the general character of Bede's account is one of an indecisive king, unwilling to take risks, unable to decide whether to convert or not.

Bede's account of the conversion is oft-cited.

Bede's account of Eadbald's rejection of the church and subsequent conversion is quite detailed, but not without some internal inconsistencies.

* Bede's account of the battle

According to Bede's account in his Historia ecclesiastica gentis Anglorum ( Book I, chapter 34 ), Æthelfrith had won many victories against the Britons and was expanding his power and territory, and this concerned Áedán, who led " an immense and mighty army " against Æthelfrith.

This translation is lost ; we know of its existence from Cuthbert of Jarrow's account of Bede's death.

As Bede's account makes clear, the Irish and early Anglo-Saxon monasticism experienced by Chad was peripatetic, stressed ascetic practices and had a strong focus on Biblical exegesis, which generated a profound eschatological consciousness.

This may explain a number of gaps in Bede's account of Chad, and why Bede sometimes seems to attribute to Chad implausible motives.

However, the growing importance of his family within the Northumbrian state is clear from Bede's account of Cedd's career of the founding of their monastery at Lastingham.

The account occupies considerably more space in Bede's account than all the rest of Chad's ministry in Northumbria and Mercia together.

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.

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

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.

Cuthbert's letter on Bede's death, the Epistola Cuthberti de obitu Bedae, moreover, commonly is understood to indicate that Bede also composed a five line vernacular poem known to modern scholars as Bede ’ s Death Song

Whether this occurred immediately after Sæberht's death or later is impossible to determine from Bede's chronology, which has both events in the same chapter but gives neither an exact time frame nor the elapsed time between the two events.

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.

According to a later continuation of Bede's Historia Ecclesiastica ( written anonymously after Bede's death ) the king was " treacherously murdered at night by his own bodyguards ", though the reason why is unrecorded.

Bede's Life recounts that Cuthbert was initially buried in a stone sarcophagus to the right of the altar in the church at Lindisfarne ; he had wanted to be buried at the hermitage on Inner Farne Island where he died, but before his death was persuaded to allow his burial at the main monastery.

Bede's Life of Cuthbert recounts a conversation between Cuthbert and Abbess Ælfflæd of Whitby, daughter of Oswiu, in which Cuthbert foresaw Ecgfrith's death.

Abels adds to Grosjean's arguments Bede's association of Deusdedit's death with that of King Eorcenberht, which Bede gives as occurring on the same day.

Bede was highly regarded by historians of this period, and later historians lamented the fact that the 223 year period between Bede's death in 735 and Eadmers History of Recent Events ( starting in 960 ) was sparsely represented.

Bede's concluding verdict is that " the death of this religious king was such that it not only atoned for his offence but even increased his merit ; for it came about as a result of his piety and his observance of Christ's command.

Oswine was also of the royal family, and arguably had a claim to the throne ; hence it has been suggested that Bede's comments here are strongly partisan.

The main sources available for discussion of this period include Gildas's De Excidio Britanniae and Nennius's Historia Brittonum, the Annales Cambriae, Anglo Saxon Chronicle, William of Malmesbury's Gesta Regum Anglorum and De Antiquitate Glastoniensis Ecclesiae, along with texts from the Black Book of Carmarthen and the Red Book of Hergest, and Bede's Historia ecclesiastica gentis Anglorum as well as " The Descent of the Men of the North " ( Bonedd Gwŷr y Gogledd, in Peniarth MS 45 and elsewhere ) and the Book of Baglan.

The main source for this period is Bede's History, completed in about 731.

The main sources available for discussion of this period include Gildas's De Excidio Britanniae and Nennius's Historia Brittonum, the Annales Cambriae, Anglo Saxon Chronicle, William of Malmesbury's Gesta Regum Anglorum and De Antiquitate Glastoniensis Ecclesiae, along with texts from the Black Book of Carmarthen and the Red Book of Hergest, and Bede's Historia ecclesiastica gentis Anglorum as well as " The Descent of the Men of the North " ( Bonedd Gwŷr y Gogledd, in Peniarth MS 45 and elsewhere ) and the Book of Baglan.

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.

The Roman Catholic Church, St Bede's, is on Bishops Avenue, RM6 5RS, and forms part of the overall site of St Bede's Roman Catholic primary school ( main entrance on Canon Avenue ).

Because of the late date of the Sancto, Bede's Historia is the main source for what little is known about Deusdedit.

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.

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