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.

A correspondent of both Bede and Boniface, it was Nothhelm who gathered materials from Canterbury for Bede's historical works.

Cuthbert's letter also relates a five-line poem in the vernacular that Bede composed on his deathbed, known as " Bede's Death Song ".

He also drew on Josephus's Antiquities, and the works of Cassiodorus, and there was a copy of the Liber Pontificalis in Bede's monastery.

Stenton regarded it as one of the " small class of books which transcend all but the most fundamental conditions of time and place ", and regarded its quality as dependent on Bede's " astonishing power of co-ordinating the fragments of information which came to him through tradition, the relation of friends, or documentary evidence ...

Saint Boniface used Bede's homilies in his missionary efforts on the continent.

Bede's works included Commentary on Revelation, Commentary on the Catholic Epistles, Commentary on Acts, Reconsideration on the Books of Acts, On the Gospel of Mark, On the Gospel of Luke, and Homilies on the Gospels.

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.

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

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.

Boniface also gave Justus a letter congratulating him on the conversion of King " Aduluald " ( probably King Eadbald of Kent ), a letter which is included in Bede's Historia ecclesiastica gentis Anglorum.

The Picts are often said to have practised matrilineal succession on the basis of Irish legends and a statement in Bede's history.

This could conflict with Bede's saintly portrayal of Oswald, since an aggressive war could hardly qualify as a just war, perhaps explaining why Bede is silent on the cause of the war — he says only that Oswald died " fighting for his fatherland "— as well as his failure to mention other offensive warfare Oswald is presumed to have engaged in between Heavenfield and Maserfield.

Bede's information is minimal and he does not claim it as fact, asserting only that he is passing on " traditional " information.

Cuthbert meets Ælfflæd of Whitby on Coquet Island, Bede's Life of Cuthbert, 12th century

Wilfrid argued the Roman position on the following grounds ( according to Bede's narrative ):

Until recently, scholarship on Theodore had focused on only the latter period since it is attested in Bede's Ecclesiastical History of the English, and also in Stephen of Ripon's Vita Sancti Wilfrithi, whereas no source directly mentions Theodore's earlier activities.

R. L. Poole ( Studies in Chronology and History, 1934 ) put forward the theory that Bede began his year in September, and consequently November 655 would actually fall in 654 ; Frank Stenton also dated events accordingly in his Anglo-Saxon England ( 1943 ).< sup > 1 </ sup > Others have accepted Bede's given dates as meaning what they appear to mean, considering Bede's year to have begun on 25 December or 1 January ( see S. Wood, 1983: " Bede's Northumbrian dates again "

Bede says that Æthelfrith's victory was so great that the Irish kings in Britain would not make war on the English again, right up to Bede's own time.

There is some difficulty with Bede's chronology on the date of Æthelburg's marriage, as surviving papal letters to Edwin urging him to convert imply that Eadbald only recently had become a Christian, which conflicts with Bede's chronology.

" This veiled comment, another example of Bede's discretion in commenting on current affairs, could be interpreted as ominous given Bede's more specific criticism of quasi-monasteries in his letter to Ecgberht, written three years later.

Bede's first abbot was Benedict Biscop, and the names " Biscop " and " Beda " both appear in a king list of the kings of Lindsey from around 800, further suggesting that Bede came from a noble family.

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.

In about 692, in Bede's nineteenth year, Bede was ordained a deacon by his diocesan bishop, John, who was bishop of Hexham.

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.

Bede's remains may have been transferred to Durham Cathedral in the 11th century ; his tomb there was looted in 1541, but the contents were probably re-interred in the Galilee chapel at the cathedral.

Both Benedict Biscop and Ceolfrith had acquired books from the Continent, and in Bede's day the monastery was a renowned centre of learning.

Some of Bede's material came from oral traditions, including a description of the physical appearance of Paulinus of York, who had died nearly 90 years before Bede's Historia Ecclesiastica was written.

Bede's primary intention in writing the Historia Ecclesiastica was to show the growth of the united church throughout England.

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.

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.

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.

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.

Gregory's letter marked a sea change in the missionary strategy, and was later included in Bede's Historia ecclesiastica gentis Anglorum.

The earliest recorded use of the title " pope " in English dates to the mid-10th century, when it was used in reference to Pope Vitalian in an Old English translation of Bede's Ecclesiastical History of the English People.

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

Bede would probably have met the abbot during this visit, and it may be that Adomnan sparked Bede's interest in the Easter dating controversy.

Bede claimed he was a bishop (" Galliarum Episcopus "), who, according to Bede's history of the Church in England ( V, 15 ), was shipwrecked on the shore of Iona, Scotland on his return from a pilgrimage to the Holy Land, and was hospitably received by Adamnan, the abbot of the island monastery of Iona from 679 to 704, to whom he gave a detailed narrative of his travels, from which Adamnan, with aid from some further sources, was able to produce a descriptive work in three books, dealing with Jerusalem, Bethlehem, and other places in Palestine, and briefly with Alexandria and Constantinople, called De Locis Sanctis (" Concerning the sacred places ").