There are, it has been estimated, in England and on the Continent, in all about 140 manuscripts of the “Ecclesiastical History.” Of these, four date from the eighth century: the Moore MS. (Cambridge), so called, because, after being sold by auction in the reign of William III, it came into the possession of Bishop Moore, who bequeathed it to the University of Cambridge; Cotton, Tiberius A, xiv; Cotton, Tiberius C, ii; and the Namur MS. A detailed account of these, as well as of a great number of other manuscripts, will be found in Mr. Plummer's Introduction to his edition of Bede's Historical Works. He has been the first to collate the four oldest MSS., besides examining numerous others and collating them in certain passages. He has pointed out that two of the MSS. dating from the eighth century (the century in which Bede died), the Moore MS. and Cotton, Tiberius A, xiv, point to a common original which cannot be far removed from Bede's autograph. We are thus brought very near to our author, and may have more than in most cases the assurance that we have before us what he actually meant to say.
The earliest editions were printed on the Continent; the “editio princeps” is believed to date from 1475. A number of editions followed in the sixteenth and seventeenth centuries; the first in England was published by Abraham Whelock at Cambridge in 1643-4. Smith's edition in 1722 marked a new era in the history of the book. It was the first critical edition, the text being based on the Moore MS. collated with three others, of which two were eighth century MSS.; and succeeding editors, Stevenson (1841), Giles (1842), Hussey (1846), the editor in the “Monumenta Historica Britannica” (1848), Moberly (1869), Holder (1882), base their work mainly on Smith's. Mr. Mayor and Mr. Lumby together edited Books III and IV with excellent notes in 1878. Their text “reproduces exactly the Moore MS.” which they collated with some other Cambridge MSS. (cf. Mayor and Lumby, Excursus II). In 1896 the Rev. C. Plummer published his edition of Bede's Historical Works, the first critical edition since Smith's, and “the very first which exhibits in an apparatus criticus the various readings of the MSS. on which the text is based.” For the student of Bede this admirable book is of the highest value, and the labours of all succeeding editors are made comparatively light. Besides the most minute and accurate work on the text, it contains a copious and interesting commentary and the fullest references to the various sources upon which the editor has drawn.
The first translation of the “Ecclesiastical History” is the Anglo-Saxon version, executed either by Alfred himself or under his immediate supervision. Of this version Dr. Hodgkin says: “As this book had become a kind of classic among churchmen, Alfred allowed himself here less liberty than in some of his other translations. Some letters, epitaphs, and similar documents are omitted, and there is an almost complete erasure of the chapters relating to the wearisome Paschal controversy. In other respects the king's translation seems to be a fairly accurate reproduction of the original work.” Mr. Plummer, however, finds it “very rarely available for the settlement of minute differences of reading.”
The first modern English translation is Thomas Stapleton's (1565), published at Antwerp. It is a controversial work, intended to point out to Queen Elizabeth “in how many and weighty pointes the pretended refourmers of the Church . . . have departed from the patern of that sounde and Catholike faith planted first among Englishmen by holy S. Augustin, our Apostle, and his vertuous company, described truly and sincerely by Venerable Bede, so called in all Christendom for his passing vertues and rare lerning, the Author of this History.” To save Elizabeth's time “in espying out the particulars,” the translator has “gathered out of the whole History a number of diversities between the pretended religion of Protestants and the primitive faith of the english Church.” If charm and appropriateness of style were the only qualities to be aimed at in a translation, we might well content ourselves with this rendering, which fills with despair the translator of to-day, debarred by his date from writing Elizabethan English.
The work was again translated by John Stevens (1723), and a third time (with some omissions) by W. Hurst in 1814. In 1840 Dr. Giles published a new edition of Stevens's translation with certain alterations; and a second edition of the same volume was published in 1842, and incorporated in the collected works of Bede, edited by Dr. Giles. In 1870 a literal translation by the Rev. L. Gidley was published. The present volume is a revision of the translation of Dr. Giles.
A brief analysis of the work may be of some use to the student in keeping distinct the different threads of the narrative, as owing to the variety of subjects introduced, and the want of strict chronological order, it is difficult to grasp the sequence of events as a coherent whole.
The sources from which Bede draws his material are briefly indicated in the dedication to King Ceolwulf which forms the Preface, and in it he acknowledges his obligations to the friends and correspondents who have helped and encouraged him. For the greater part of Book I (cc. 1-22), which forms the introduction to his real subject, he depends on earlier authors. Here he does not specify his sources, but indicates them generally as priorum scripta. These authors are mainly Pliny, Solinus, Orosius, Eutropius, and the British historian Gildas. In the story of Germanus and Lupus he follows closely the Life of Germanus by Constantius of Lyons. Prosper of Aquitaine also supplies him with some materials. When he comes to his main subject, the History of the English Church, he appears to rely but little upon books. Only a very few are referred to here and there, e.g., The Life of St. Fursa, The Life of St. Ethelburg, Adamnan's work on the Holy Places, and the Anonymous Life of St. Cuthbert. That some form of annalistic records existed before his time, and that these were consulted by him, we may infer from some of his chronological references (cf. iii, 1, 9). Local information with regard to provinces other than Northumbria he obtains from his correspondents in various parts of England, and these are expressly mentioned in the Preface.
For the history of the Roman mission and of Kent generally, as well as some particulars with regard to the conversion of other provinces, his chief source is the Church of Canterbury, which apparently possessed, besides oral tradition, written documents relating to the first beginnings of the Church. Moreover, Nothelm, who was the bearer of much important material, had been to Rome and had permission to search the papal archives. But it is in dealing with the history of Northumbria, as is natural, that Bede's information is most varied and copious. Much of it is apparently obtained directly from eye-witnesses of the events, much would doubtless be preserved in the records of the Church of Lindisfarne, to which he had access, perhaps also in his own monastery. We know that the monasteries kept calendars in which the death-days of saints and others were entered, and other records of similar nature (cf. iv, 14), and that these were used as materials for history.
Passing to the history itself, we may trace a division of subjects or periods roughly analogous to the division into books. Book I contains the long introduction, the sending of the Roman mission, and the foundation of the Church; Books II and III, the period of missionary activity and the establishment of Christianity throughout the land. Book IV may be said to describe the period of organization. In Book V the English Church itself becomes a missionary centre, planting the faith in Germany, and drawing the Celtic Churches into conformity with Rome.
Book I.— In Book I, cc. 1-22, Bede sketches the early history of Britain, describing the country and giving some account of the various races by whom it was inhabited. The story of the Roman occupation is narrated at some length, the invasions of the Picts and Scots and consequent miseries of the Britons, their appeals for help to the Romans, the final departure of their protectors, and the coming of the Saxons are described. We have some shadowy outlines of British Church History in the legendary account of the conversion of King Lucius, in the story of St. Alban, affording evidence of a great persecution of Christians during the Roman occupation, in the allusions to the Arian and Pelagian heresies, and in the mission of Germanus and Lupus. A brief allusion to the mission of Palladius is all that we hear of the Irish Church at this period.
These chapters are introductory to the main subject, the History of the English Church, which begins in Chapter 23 with the mission of St. Augustine in 597 a.d. The reception of the Christian faith in the kingdom of Kent and the foundation of a national Church occupy the remaining chapters of the book. Various letters of Pope Gregory relating to the mission and his answers to the questions of Augustine are given at length; and the Book concludes with a piece of Northumbrian history, Ethelfrid's conquests of the Britons and the defeat of Aedan, king of the Dalriadic Scots, at Degsastan in 603 a.d.
Book II.— Book II opens with a biographical sketch of Gregory the Great, the founder of the Mission. This is followed by an account of Augustine's negotiations with the leaders of the British Church with regard to the Paschal question and some other matters, his failure to win them over (a failure apparently largely due to his own want of tact in dealing with the susceptible Celtic temperament), his alleged prophecy of disaster and its fulfilment some time after at the battle of Chester. Then we have the consecration of Mellitus to London, as Bishop of the East Saxons, and Justus to Rochester (604 a.d.); the evangelization of the East Saxons by Mellitus; the death of Augustine and succession of Laurentius as Archbishop (no date is given; it may have been in 605); fresh attempts at union with the Celtic Churches, in which again we can perceive a failure of courtesy on the one side met by an obstinate pride on the other. The death of Ethelbert in Kent (616 a.d.) and that of Sabert in Essex, soon after, lead to a pagan reaction in both provinces; Mellitus and Justus take refuge on the Continent; Laurentius, intending to follow them, is stopped by a vision which leads to the conversion of King Eadbald and the recovery of Kent for Christianity. Essex, however, continues to be pagan. On the death of Laurentius (619 a.d.), Mellitus succeeds to Canterbury and is himself succeeded by Justus (in 624). In Chapter 9 we enter upon a new development of the highest importance in the work of the mission. The marriage of Edwin, king of Northumbria, and the Kentish princess, Ethelberg, brings about the conversion of Northumbria through the preaching of Paulinus. The story is told in detail. Letters from Pope Boniface to Edwin and his consort are quoted at length, Edwin's early history with its bearing on the great crisis of his life is related; finally we have the decisive debate in the Witenagemot at Goodmanham and the baptism of the king at Easter, 627 a.d. Through the influence of Edwin on Earpwald, king of East Anglia, that province is next converted, but on the death of Earpwald the people lapse into paganism for three years, till Christianity is finally established by the labours of Bishop Felix, under the enlightened King Sigbert, who had himself been drawn to the faith in Gaul.
Meanwhile, peace and prosperity reign in Northumbria, and Paulinus extends his preaching to Lindsey. He re-receives the pall from Pope Honorius, in accordance with the original intention of Gregory that the Bishop of York should rank as a metropolitan. At Canterbury, Justus is succeeded by Archbishop Honorius. Parenthetically we have extracts from letters, probably of the year 640 a.d., addressed by the Roman see to the Irish clergy on the Paschal question and the Pelagian heresy.
In Chapter 20 we have a dramatic climax to the book in the overthrow and death of Edwin at the battle of Hatfield in 633 a.d.; the devastation of Northumbria by the British king, Caedwalla, and Penda of Mercia; and the flight of Paulinus, taking with him Ethelberg and Eanfled to Kent, where he ends his life in charge of the Church of Rochester. His work in Northumbria seems for the time, at least, wholly overthrown. Only James the Deacon remains heroically at his post to keep alive the smouldering embers of the faith.
Book III.— Book III opens with the story of the apostasy of the Northumbrian kings and the miseries of the “Hateful Year,” terminated by the victory of Oswald at Heavenfield in 634 a.d. Christianity is brought again to Northumbria (635 a.d.) by the Celtic Mission, sent from Iona at the request of Oswald, who nobly co-operates with Aidan in the work of evangelization. Aidan fixes his see at Lindisfarne. The mention of Iona leads to a short account of the mission of St. Columba to the Northern Picts in 565 a.d., and incidentally of St. Ninian's mission to the Southern Picts “long before”; the grant of Iona to St. Columba, and its constitution, the character of its monks and their error with regard to Easter. The characters of Aidan and Oswald are described; and the union of Deira and Bernicia under Oswald is briefly mentioned.
In Chapter 7 we pass to a fresh missionary enterprise. Birinus, sent to Britain by Pope Honorius, converts the West Saxons. Their king, Cynegils, is baptized, and a see is established at Dorchester, in Oxfordshire. Under Coinwalch, the successor of Cynegils, the province passes through various vicissitudes, political and ecclesiastical, and finally the West Saxon see is fixed at Winchester.
In Kent, Earconbert succeeds Eadbald in 640 a.d., and takes vigorous measures for the suppression of idolatry. His daughter, Earcongota, and many other high-born English ladies enter the religious life in Gaul, for convents are still scarce in England.
In Chapter 9, reverting to the history of Northumbria, Bede tells us of the death of Oswald at Maserfelth in 642, and relates at length various miracles wrought by his relics. Oswald is succeeded by Oswy in Bernicia and in Deira by Oswin. The latter is treacherously murdered by Oswy; his character is described. The death of Aidan (in 651) immediately follows that of his beloved king; Aidan's miracles are related, and a warm tribute is paid to his character, in spite of the inevitable error with regard to Easter, which is severely condemned.
In Chapter 18, passing again to East Anglian history, we hear of King Sigbert's services to education, and of his retirement to a monastery from which he was forcibly drawn to fall in battle against the Mercians. (The chronology is here very vague.) A vision of the Irish St. Fursa, who founded the monastery of Cnobheresburg in East Anglia is told in detail. Changes in the episcopate in East Anglia and elsewhere are mentioned. Deusdedit succeeds Honorius as Archbishop of Canterbury in 654.
Again, a Northumbrian prince gives a fresh impulse to the spread of Christianity. In 653 the Middle Angles (who occupied a part of Mercia) are converted, their prince, Peada, being persuaded chiefly by his brother-in-law, Alchfrid, a son of Oswy. Four priests are sent to them to preach and baptize, Cedd, Adda, Betti, and Diuma, and Diuma becomes bishop of the Middle Angles and Mercians. Similarly, at this time, King Sigbert of Essex listens to the exhortations of his friend, King Oswy, and, at the preaching of Cedd, the East Saxons receive the faith a second time. Cedd becomes their bishop. Sigbert's tragic death is related. His successor, Suidhelm, receives baptism at the hands of Cedd. The foundation of Lastingham by Ethelwald of Deira and its consecration by Cedd are described. Cedd dies of the plague of 664.
Meanwhile, important political changes have taken place in the north: the defeat and death of Penda at the Winwaed in 655 are followed by Oswy's rule, which established Christianity in Mercia, in spite of a successful rebellion after three years, when the Mercians threw off the yoke of Northumbria and set up Penda's son, Wulfhere, as their king.
In Chapter 25 we come to the Synod of Whitby (664 a.d.), which settled the Easter question for the English Church. Wilfrid comes to the front as a champion of the Catholic rules. The opposing party either retire or conform. The self-denial and devotion of the Celtic missionaries are highly praised, and some account of the life led by English students in Ireland follows, with the story of the self-dedication of Egbert, who is destined to play a prominent part afterwards in the history of the Church.
The consecration of both Wilfrid and Ceadda (664 a.d.), as bishops of Northumbria leads to complications in the episcopate. An important step towards the unity of the English nation in ecclesiastical matters is taken when Wighard is sent to Rome by the kings Oswy and Egbert, acting in concert, to be consecrated as Archbishop of Canterbury (667 a.d.). Wighard dies there, and Pope Vitalian undertakes to find an archbishop for the English Church.
The book ends with a fresh apostasy in Essex during the miseries of the great plague of 664. Mercia, so lately itself evangelized, becomes a new missionary centre, King Wulfhere sending Bishop Jaruman to recall the East Saxons to the faith.
Book IV.— In all but one of the kingdoms of England Christianity is now, at least in name, established, and the Church settles down to the work of organization. The man for this task is found in Theodore of Tarsus, consecrated Archbishop of the English in 668. He arrives at Canterbury in 669. We hear at once of the vigorous impulse given by him and Abbot Hadrian to the various departments of education there. Finding an irregularity in Ceadda's orders, he completes his ordination and makes him Bishop of the Mercians (probably in 669), with his see at Lichfield. Ceadda's death (672 a.d.), his character, and the miracles and visions connected with him are described. Parenthetically we get an account of Colman's activity in Ireland after his retirement, in consequence of the decision at Whitby. The most important political events at this time are the death of Oswy and succession of Egfrid in Northumbria in 670 or 671, and the death of Egbert and succession of Hlothere in Kent in 673.
In the same year the Council of Hertford, the first English provincial council, is held, and marks the strength and independence of the Church. Theodore proceeds with his reforms in the episcopate. Various events of ecclesiastical importance follow; the East Anglian diocese is divided about this time, and other changes are effected.
Essex, so long prone to lapses into paganism, becomes at this time a centre of religious life under its Bishop Earconwald and its king Sebbi. Earconwald, whose holiness is attested by many miraculous circumstances, was the founder of the monasteries of Chertsey and Barking, the latter of which was ruled by his sister, the saintly Ethelburg. Various miracles are related in connection with her and her monastery. The king of the East Saxons, Sebbi, is a man of unusual piety who resigns his kingdom and receives the tonsure.
After a brief allusion to West Saxon history, the devastation of Kent by Ethelred of Mercia in 676, and certain changes in the episcopate, we come to an important step in the organization of the Church taken by Theodore. In pursuance of his policy of increasing the number of bishops, he subdivides the great Northumbrian diocese. Wilfrid is expelled (678 a.d.). From these events we pass summarily to the evangelization of the South Saxons by Wilfrid, who extends his labours to the Isle of Wight, and thus the last of the English provinces is won for the faith.
In the Council of Hatfield (680 a.d.) the English Church asserts its orthodoxy and unites with the continental Churches in repudiating the heresy of the Monothelites. Turning to Northumbrian history, we have the story of Egfrid's queen, Ethelthryth, and a hymn composed in her honour by Bede. The war between Mercia and Northumbria in 679 is ended by the mediation of Theodore, and a miracle in connection with the battle of the Trent is related.
The remainder of the book is occupied mainly with Northumbrian history, the life and death of Hilda, Abbess of Whitby, the story of the poet Caedmon, the destruction of Coldingham, prophesied by the monk Adamnan, Egfrid's invasion of Ireland (684 a.d.) and of the country of the Picts (685 a.d.), his defeat and death in that year, the decline of Northumbria, the flight of Bishop Trumwine from Abercorn, and the succession of Aldfrid to the kingdom. The death of Hlothere of Kent (685 a.d.) is followed by anarchy in that province, till Wictred succeeds and restores peace.
In Chapters 27-32 we have an account of the life of St. Cuthbert and stories of the miracles wrought by his relics.
Book V.— Book V opens with the story of the holy Ethelwald, who succeeded Cuthbert as anchorite at Farne, and a miracle wrought through his intercession. This is followed (cc. 2-6) by an account of John of Beverley, Bishop of Hexham, and the miracles attributed to him. In Chapter 7 we have a piece of West Saxon history: Caedwalla, King of Wessex, after a life of war and bloodshed, goes to Rome to receive baptism there, and dies immediately after his admission into the Church (689 a.d.). He is succeeded by Ini, who in 725 likewise ended his days at Rome.
In 690 Theodore dies, after an episcopate of twenty-two years. Bertwald succeeds him at Canterbury in 693.
At this time Englishmen begin to extend their missionary enterprise abroad. Various missions are undertaken by men who have lived long in Ireland and caught the Celtic zeal for the work of evangelization. The story is told of the attempted mission of Egbert to Germany and the unsuccessful venture of Witbert. Wilbrord (in 690) and others plant the faith among the German tribes.
The vision of Drythelm is inserted here, probably on chronological grounds (“his temporibus”), and other visions of the future world follow.
Apparently about the same time a change is effected in the attitude of the greater part of the Celtic Church towards the Paschal question. The Northern Irish are converted to the Roman usages by Adamnan, Abbot of Iona, whose book on the “Holy Places” is here described (cc. 16-17).
The death of Aldfrid and succession of Osred in Northumbria in 705 are the next events narrated.
About this time the division of the West Saxon diocese is carried out, Aldhelm being appointed to Sherborne and Daniel to Winchester; the South Saxons receive a bishop of their own for the first time. In 709 a.d. Coenred of Mercia and Offa of Essex receive the tonsure at Rome, and in the same year Bishop Wilfrid dies. The story of his life is told.
Not long after, Hadrian dies and is succeeded by Albinus as Abbot of St. Augustine's. Bede's friend, Acca, succeeds Wilfrid as Bishop of Hexham. His services to the Church are enumerated.
An important step is taken at this time by the Northern Picts in the acceptance of the Roman rules with regard to Easter and the tonsure. The letter of Abbot Ceolfrid of Wearmouth and Jarrow to the Pictish king Naiton on this subject is quoted at length. Soon after, Iona yields to the preaching of Egbert, and receives the Catholic usages. Egbert dies in 729. In Chapter 23 a number of events are briefly mentioned; the death of Wictred of Kent in 725, and the succession of his sons, the death of the learned Tobias, Bishop of Rochester, in 726, the appearance of two comets in 729, followed by the devastation of Gaul by the Saracens, the death of the Northumbrian king Osric, and succession of Ceolwulf in 729; finally, the death of Archbishop Bertwald in 731 and the succession of Tatwine. Then follows an account of the state of the English episcopate in 731, the year in which Bede finished the History. The relations of the English with Picts, Scots, and Britons are described, and some allusion is made to the growth of monasticism in this time of external peace.
The book closes in Chapter 24 with a chronological summary of the whole work, an autobiographical sketch of the author, and a list of his works.
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