"Bede's Ecclesiastical History of the English People" was completed in 731 AD and still ranks among the most popular of history books. By the end of the 8th century, copies of it were to be found in many parts of England and on the Continent, some of which are still extant. If it were not for Bede's work, little would be known about the Anglo-Saxon invasion and the beginnings of Christianity in England, and such familiar names as Edwin and Oswald, Cuthbert and Chad, Hilda and Caedmon would be almost forgotten. This corrected reissue of the work makes use for the first time of a mid-8th-century manuscript discovered in Leningrad, provides a survey of the extant manuscripts and a new translation. It also attempts to bring up to date Plummer's edition of the work, published 80 years ago. It has been corrected to take into account J.M. Wallace-Hadrill's "Bede's Ecclesiastical History of the English People: A Historical Commentary" and to enable the reader to use the two in conjunction.

Starting with the invasion of Julius Caesar in the fifth century, Bede recorded the history of the English up to his own day in 731 A.D. A scholarly monk working in the north-east of England, Bede wrote the five books of his history in Latin. The Ecclesiastical History is his most famous work, and this edition provides the authoritative Colgrave translation, as well as a new translation of the Greater Chronicle, never before published in English. His Letter to Egbert gives his final reflections on the English Church just before his death. This is the only edition to include all three texts, and they are illuminated further by a detailed introduction and explanatory notes.
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These two complementary lives of Cuthbert illuminate both the secular history of the golden age of Northumbria and the historic shift from Celtic to Roman ecclesiastical practice which took place after the Synod of Whitby. Cuthbert was very much in the Irish monastic tradition. He adopted Roman usages, becoming prior and eventually bishop of Lindisfarne, but the essential nature of his commitment changed little and he lived for much of his later life as a hermit on the island of Farne, with the birds as his only companions. The two lives make an interesting contrast: the earlier, anonymous Life of 698 705 is clear, concise and rich in Lindisfarne tradition, viewing Cuthbert as no more than the great saint of his own house. Bede's prose Life of 721, however, is polished, literary, more than twice as long and altogether more didactic; treating Cuthbert as a model from which to draw lessons about how to be a perfect bishop and monk. Taken together, the lives vividly evoke the character of a remarkable churchman and provide a compelling picture of early monastic life.

Written around 730 740 the Life of Guthlac by the monk Felix is an important and colourful source for the obscure early history of East Anglia and the Fens. It describes how the youthful Guthlac (674 714) won fame at the head of a Mercian warrior band fighting the British on the borders of Wales before entering the monastery at Repton at the age of twenty-four. Distinguished from the first by his piety and asceticism, Guthlac moved on around 700 to a solitary life on Crowland, an uninhabited island accessible only by boat deep in the wild and desolate marshland separating Mercia and East Anglia. Here he built a shelter cut into the side of a burial-mound in which he lived austerely, skin-clad in the manner of the Desert Fathers, for the rest of his life. Tormented by demons but consoled by visions of angels, Guthlac gained a reputation for sanctity and miraculous healing which spread far afield and continued to grow after his death. This Life vividly reflects the cult of St Guthlac as it existed in East Anglia only a generation later.

In his role of apostle of the English and promoter of Augustine's mission, Gregory the Great became the subject of what is one of the earliest pieces of literature surviving from the Anglo-Saxon period: a Life written by an unknown author at Whitby around 680 704. Although crude in its latinity and idiosyncratic in its presentation, this work is a fascinating source of early traditions about the conversion of the English - including the famous story of Gregory's encounter with the Anglian slave boys - and an important witness to the veneration felt for the saint himself. It casts valuable light on English history in the seventh century, particularly on the career of Edwin of Northumbria, and is the source of two of the most famous legends of the Middle Ages, the Mass of St Gregory and the story of Trajan's rescue from hell. The Life of Gregory seems to be the earliest of the Saints' lives of this period and it is in many ways the most remarkable.

The Life of Wilfrid offers us a graphic portrait of one of the most forceful characters in the history of the English Church: a man courageous and energetic yet at the same time litigious, ostentatious and overbearing, his life punctuated by restless travels and the most violent quarrels. Of noble birth, Wilfrid (c.634 709) gained his first experience of monastic life as a boy at Lindisfarne. Thereafter we find him at various times, crossing Gaul, staying in Lyons, visiting Rome, back in England at York, Ripon or Hexham, preaching to heathens in Sussex or Frisia, quarrelling with kings and bishops, imprisoned in Northumbria, again in Rome seeking papal support for his claims, founding monasteries in the Midlands and at last, in his old age, reconciled to those with whom he had earlier quarrelled so bitterly. Partisan but highly detailed, the Life was probably written within a decade of the saint's death. It is a remarkable account of a powerful personality who aroused affection and dislike in almost equal proportions.

OF all the English saints none figures more prominently in the history of the north of England than St Cuthbert. Reginald of Durham says that the three most popular saints of his day were Cuthbert of Durham, Edmund of Bury, and Aethilthryth of Ely; and he goes on to prove that Cuthbert was the greatest of the three. The saint's incorruptible body became the centre of a cult which, within a few centuries, had reached all parts of England and many parts of western Europe. Bede in his Prose Life puts into the mouth of the dying saint (c. 39) prophetic words which, though they seem peculiarly out of place on the lips of the humble-minded Cuthbert, were nevertheless destined to come true: "For I know that, although I seemed contemptible to some while I lived, yet, after my death, you will see more clearly what I was and how my teaching is not to be despised." Undoubtedly Bede's reputation had something to do with the widespread respect in which St Cuthbert was held, for the writings of the Jarrow monk, including his two Lives of St Cuthbert, were in constant demand from the eighth century onwards, not only in England but on the continent. Cuthbert, the disciple of Bede, who afterwards became abbot of Wearmouth and Jarrow, writes to Lull, bishop of Mainz (754-86), to say that he is sending him copies of the Life of St Cuthbert in prose and verse.l There are fourteen MSS of the Prose Life still preserved in continental libraries, the majority of which were written abroad; besides these there are several recorded in mediaeval catalogues and elsewhere and since lost, while eight of the Metrical Life also remain on the continent.4 That this popularity abroad was not entirely due to Bede seems to be evidenced by the fact that of the seven MSS of the Anonymous Life which still remain, it is almost certain that every one was written on the continent. In the ninth century his name appears in the Martyrologies of Florus of Lyons, of Wandalbert, of Rhabanus Maurus, of Ado of Vienne, ofUsuard, in Notker's Martyrology of Saint-Gall and in the Codex Epternacensis of the Hieronymian Martyrology. Alcuin in the same century could also say of him in an epigram: Laudibus ac celebrat quem tota Britannia crebris, Et precibus rogitat se auxiliare piis. In England many churches were dedicated to St Cuthbert, not only in the northern counties, but also as far afield as Leicestershire, Derbyshire, Nottinghamshire, Shropshire, Warwickshire, Herefordshire, Bedfordshire, Norfolk, Dorsetshire, Somersetshire and Cornwall. In the Historia de Sando Cuthberto an anonymous author relates how Cuthbert appeared to King Alfred at Glastonbury and tells how the same king's dying commands to his son Edward were to love God and St Cuthbert.s Aethelstan on his way to Scotland, probably in 934, came to Chester-Ie-Street in order to bestow lands upon the saint and also treasures, some of which still survive. These are merely a few examples of the widespread cult which finally led to the building of the noblest of the English cathedrals and the establishment of a see at Durham more powerful in temporal authority and richer in estates than any other in the country. The chief authorities for the life of the saint are the two works that follow, the Life written by an anonymous monk of Lindisfarne, and Bede's Prose Life. The latter was not Bede's first attempt at writing a Life of St Cuthbert, for he had previously written a metrical version which was, as he explained in the Prologue to the Prose Life, "somewhat shorter indeed, but similarly arranged" (p. 147). The models for this twofold treatment of the subject were Sedulius' Carmen and Opus paschale, both of which were very familiar to Bede. Both Bede's versions are based upon the Anonymous Life, but both, in addition to filling out the concise account of the anonymous writer, have extra information to give.

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