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.

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.

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.

Bede's stylistic models included some of the same authors from whom he drew the material for the earlier parts of his history.

He is absent from Bede's early-8th-century Ecclesiastical History of the English People, another major early source for post-Roman history that mentions Mount Badon.

While very little in the way of Pictish writing has survived, Pictish history since the late 6th century is known from a variety of sources, including Bede's Historia ecclesiastica gentis Anglorum, saints ' lives such as that of Columba by Adomnán, and various Irish annals.

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

According to Bede's Historia ecclesiastica gentis Anglorum, a history of the English church, there were seven early Anglo-Saxon rulers who held imperium, or overlordship, over the other kingdoms.

The first authentic record of Lichfield occurs in Bede's history, where it is called Licidfelth and mentioned as the place where St Chad fixed the episcopal see of the Mercians in 669.

Bede's history was written some 30 years after Adomnán's.

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 ").

Bede's Ecclesiastical history of the English people.

Bede's stylistic models included some of the same authors from whom he drew the material for the earlier parts of his history.

Much of the " current " history in the Historia is concerned with Wilfrid, who was a bishop in Northumbria and whose stormy career is documented not only in Bede's works, but in a Life of Wilfrid.

The Versus practically reproduce in outline Bede's account of Caedmon's dream, without mentioning the dream, but describing the poet as a herdsman, and adding that his poems, beginning with the creation, relate the history of the five ages of the world down to the coming of Christ.

Educated at St Bede's College, Manchester, the University of Liverpool ( BA ) and Merton College, Oxford ( D. Phil ), Kershaw was originally trained as a medievalist but turned to the study of modern German social history in the 1970s.

18 ), formerly known as the Leningrad Bede, is an Anglo-Saxon illuminated manuscript, a near-contemporary version of Bede's 8th century history, the Historia ecclesiastica gentis Anglorum ( Ecclesiastical History of the English People ).

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.

It is thought that Bede's Historia ecclesiastica gentis Anglorum ( Chapter XXIII ) includes a reference to the Battle of Poitiers: "... a dreadful plague of Saracens ravaged France with miserable slaughter, but they not long after in that country received the punishment due to their wickedness ".

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.

Almost all of Bede's information regarding Augustine is taken from these letters, which includes the Libellus responsionum as chapter 27 of book 1 is often known.

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.

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.

Some historians have questioned the reliability of some of Bede's accounts.

Some historians have questioned the reliability of some of Bede's accounts.

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.

Bede's monastery had access to a superb library which included works by Eusebius and Orosius among many others.

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

Most of Bede's informants for information after Augustine's mission came from the eastern part of Britain, leaving significant gaps in the knowledge of the western areas, which were those areas likely to have a native Briton presence.

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 ...

In 1995, Simon Keynes observed that " if Bede's concept of the Southumbrian overlord, and the chronicler's concept of the ' Bretwalda ', are to be regarded as artificial constructs, which have no validity outside the context of the literary works in which they appear, we are released from the assumptions about political development which they seem to involve ... we might ask whether kings in the eighth and ninth centuries were quite so obsessed with the establishment of a pan-Southumbrian state ".

The earliest English record of the kingdom dates to Bede's Historia ecclesiastica gentis Anglorum, which noted the arrival of Bishop ( later Saint ) Mellitus in London in 604.

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.

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.

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.

Midsummer is also sometimes referred to by Neopagans and others as Litha, stemming from Bede's De temporum ratione which provides Anglo-Saxon names for the months roughly corresponding to June and July as se Ærra Liþa and se Æfterra Liþa ( the " early Litha month " and the " later Litha month ") with an intercalary month of Liþa appearing after se Æfterra Liþa on leap years.

The idea that a distinct Pictish language was perceived at some point is attested clearly in Bede's early 8th-century Historia ecclesiastica gentis Anglorum, which names Pictish as a language distinct from both Welsh and Gaelic.

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.

Bede's treatment of Chad is particularly problematic because he could not conceal that Chad departed from Roman practices in vital ways – not only before the Synod of Whitby, which Bede presents as a total victory for the Roman party and its norms, but even after it.

However, Chad was the teacher of Bede's own teacher, Trumbert, so Bede has an obvious personal interest in rehabilitating him, to say nothing of his loyalty to the Northumbrian establishment, which not only supported him but had played a notable part in Christianising England.

Bede's explanation for the division is that Cenwalh grew tired of the Frankish speech of the bishop at Dorchester, but it is more likely that it was a response to the Mercian advance, which forced West Saxon expansion, such as Cædwalla's military activities, west, south, and east, rather than north.

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.

He then taught woodwork and crafts at high-school level at Ellesmere College, and later at St Bede's College ( which he himself had attended as a pupil ).