Bede also describes hot baths in the geographical introduction to the Ecclesiastical History in terms very similar to those of Nennius.

Bede describes Æthelberht as Sæberht ’ s overlord.

Bede describes Sigehere and Sæbbi as " rulers … under Wulfhere, king of the Mercians ".

Both Wessex and Kent were ruled by strong kings at that time, but within fifteen years the contemporary chronicler Bede describes Æthelbald as ruling all England south of the river Humber.

Æthelred ’ s date of birth is unknown, but Bede describes Wulfhere as a youth at the time of his accession in 658, so it is likely he and Æthelred were in their middle teens at that time.

Wulfhere's date of birth is unknown, but Bede describes him as a youth at the time of his accession in 658, so it is likely he was in his middle teens at that time ; Penda would then have been in his thirties at the time Wulfhere was born.

Bede describes Oswiu's friendship and influence over Sigeberht of the East Saxons, but generally the pattern in the southeast is of more local domination, with Oswiu's influence unlikely to have been particularly strong.

Swithhelm of the East Saxons also died in 664 ; he was succeeded by his two sons, Sigehere and Sæbbi, and Bede describes their accession as " rulers ... under Wulfhere, king of the Mercians ".

Bede describes Paulinus as " a man tall of stature, a little stooping, with black hair and a thin face, a hooked and thin nose, his aspect both venerable and awe-inspiring ".

In chapter 15 of his 8th-century work De temporum ratione, Bede describes the indigenous month names of the English people.

Bede describes Chad at this point as " a diligent performer in deed of what he had learnt in the Scriptures should be done.

Bede, writing about a century after Cadwallon's death, describes Edwin, the most powerful king in Britain, conquering the Brythonic kingdom of Elmet ( what is now western Yorkshire ) and ejecting its king, Cerdic.

Bede describes Aelfwine as being about eighteen years old at the time of his death.

Bede describes his accession by saying that he was the " rightful " king, and that he " freed the nation from foreign invasion by his devotion and diligence ".

Bede describes St Paulinus ' burial as " in the sanctuary of the Blessed Apostle Andrew which King Ethelbert founded likewise he built the city of Rochester.

Bede describes Hilda as a woman of great energy, who was a skilled administrator and teacher.

Bede describes Adrian ( or Hadrian, as he calls him in the Ecclesiastical History ), as not only a distinguished theologian, but eminently accomplished in secular learning ; he and Theodore, we are told, traversing all parts of the island, gathered multitudes of scholars around them wherever they appeared, and employed themselves daily with equal diligence and success in instructing those who flocked to them not only in the truths of religion but in the several branches of science and literature then cultivated.

Bede describes it as " the Monastery of Virgins " and states that in 679 the monastery burnt down.

Bede in his Ecclesiastical History ( c. 731 ) describes the extent of a territory by the number of families which it supported, as ( for instance ), in Latin, terra x familiarum meaning ' a territory of ten families '.

Wilfrid did not respond to the accusation, but a monk present relayed the episode to Bede, who replied within a few days to the monk, writing a letter setting forth his defence and asking that the letter be read to Wilfrid also.

Bede had another brush with Wilfrid, for the historian himself says that he met Wilfrid, sometime between 706 and 709, and discussed Æthelthryth, the abbess of Ely.

Wilfrid had been present at the exhumation of her body in 695, and Bede questioned the bishop about the exact circumstances of the body and asked for more details of her life, as Wilfrid had been her advisor.

Bede would also have been familiar with more recent accounts such as Eddius Stephanus's Life of Wilfrid, and anonymous Lives of Gregory the Great and Cuthbert.

Bede is somewhat reticent about the career of Wilfrid, a contemporary and one of the most prominent clerics of his day.

The reasons of the gathering, and its significance, have been closely studied, and the simplistic explanations offered by Bede, and by Eddius, the biographer of Wilfrid, are no longer accepted.

Bede writes that the dispute was brought to a head by Oswiu's son Eahlfrith, who had adopted Roman usages at the urging of Wilfrid.

Bede writes that Oswiu had intended to undertake a pilgrimage to Rome in the company of Bishop Wilfrid.

One of Bede ’ s sources was the Life of Wilfrid itself, but he also had access to people who knew participants in the synod.

His followers commissioned Stephen of Ripon to write a Vita Sancti Wilfrithi ( or Life of Wilfrid ) shortly after his death, and the medieval historian Bede also wrote extensively about him.

The main sources for knowledge of Wilfrid are the medieval Vita Sancti Wilfrithi, written by Stephen of Ripon soon after Wilfrid's death, and the works of the medieval historian Bede, who knew Wilfrid during the bishop's lifetime.

Wilfrid is also mentioned in the Anglo-Saxon Chronicle, but as the Chronicle was probably a 9th-century compilation, the material on Wilfrid may ultimately have derived either from Stephen's Vita or from Bede.

Bede is silent on the subject of Wilfrid's monastic status, although Wilfrid probably became a monk during his time in Rome, or afterwards while he was in Gaul.

Bede hardly mentions the relationship between Ceolfrith and Wilfrid, but it was Wilfrid who consecrated Ceolfrith a priest and who gave permission for him to transfer to Wearmouth-Jarrow.

Bede says that Alhfrith alone nominated Wilfrid, and that Oswiu subsequently proposed an alternative candidate, " imitating the actions of his son ".

While at York, Wilfrid was considered the " bishop of the Northumbrian peoples "; Bede records that Wilfrid's diocese was contiguous with the area ruled by Oswiu.

Bede mentions that Wilfrid brought a singing master from Kent, Ædde Stephanus, to Ripon in 669 to teach chant, and he has traditionally been thought to be the same person as the “ Stephen ” mentioned.

Stephen ’ s Life of Saint Wilfrid is our only source on Saint Wilfrid aside from Bede ’ s Historia Ecclesiastica.

Ælfric of Eynsham paraphrased Bede into Old English, saying " Now the Earth's roundness and the Sun's orbit constitute the obstacle to the day's being equally long in every land.

* Bede treated this passage in his paraphrase as saying that the battle was — he inserted " about "— 44 years after the Anglo-Saxons came to Britain, which Bede ( not Gildas ) said was in 449.

Bede does not mention the cause of the battle, simply saying that it occurred in the ninth year of Ecgfrith's reign.

The Historia Brittonum contradicts Bede regarding the treasure, saying that Penda distributed it among his British allies, which would presumably mean that he accepted it.

The miracles served the purpose of setting an example to the reader, and Bede explicitly states that his goal is to teach morality through history, saying " If history records good things of good men, the thoughtful reader is encouraged to imitate what is good ; if it records evil of wicked men, the devout reader is encouraged to avoid all that is sinful and perverse.

Only the existence of other sources such as the Life of Wilfrid make it clear what Bede discreetly avoids saying.