by Bede
Bæda was buried at Jarfow. Men recognised the greatness of the loss which had come upon them. Winfrith (St. Boniface) wrote to Cuthberht to beg him to send him one of the works of Bæda, ‘that wise searcher of Scripture who of late shone in your house of God like a candle in the church’ (Bon. Ep, 62, ed. Giles). Before the end of the eighth century, Alcuin used his name to excite the Northumbrian monks to study diligently and betimes, and bade them remember ‘what praise Bæda had of men, and how far more glorious a reward from God’. (Mabillon, Analect. ii. 310). In his poem on the bishops and other ecclesiastics of the church of York, he reckons over the various powers of the departed master, and speaks of a miracle worked by his relics (Carmen de Pontif. &c. Eccl. Ebor. 1. 1300- 1317). In the course of the next century the epithet ‘Venerable’ began to be generally added to his name. Each year, on the day of his death, men used to come and watch and pray in the church at Jarrow. A certain priest of Durham named Alfred, who lived in the first half of the eleventh ceutury, and who seems to have spent his life in stealing the bones and other relics of departed saints in order to attract the gifts of the faithful to his own church, violated the grave of Bæda. He carried off the bones to Durham, and placed them in the coffin in which St. Cutherht lay. There they were found at the translation of St. Cuthberht in 1104. Bishop Hugh de Puiset (1153-1195) laid them in a casket of gold and silver in the glorious galilee which he added to his church. In 1541 the casket of Bishop Hugh fell a prey to sacrilegious greed, and the remains of the great English scholar were dispersed (Sim. Dunelm. iii. 7; Gehle, Disput. 33 et seq.; As late as the middle of the eighteenth century ‘Bede’s well’ at Moukton, near Jarrow, ‘was in repute as a bath for the recovery of infirm or diseased children’ (Surtees, Hist. of Durham, ii. 80). According to the list which Bæda appended to his ‘Historia Ecclesiastica,’ the books which he had written by the year 731, when that work was broght to an end, were: 1. On the first part of the Book of Genesis, four books. 2. On the Tabernacle, its Vessels, &c. three books. 3. On the first part of Samuel to the death of Saul, three books. 4. An Allegorical Exposition on the Building of the Temple, two books. 5. On Thirty Questions concerning the Book of the Kings. 6. On the Proverbs of Solomon, three books. 7. On the Song of Solomon, seven books. 8. Extracts from St. Jerome on the divisions of chapters in Isaiah, Daniel, the twelve Prophets, and part of Jeremiah. 9. On Ezra and Nehemiah, three books. 10. On Habakkuk, one book. 11. An Allegorical Exposition of the Book of Tobit, one book. 12. Chapters for readings in the Pentateuch, Joshua, and Judges. 13. On the Books of Kings and Chronicles. 14. On the Book of Job. 15. On the Proverbs, Ecclesiastes, and the Song of Solomon. 16. On Isaiah, Ezra, and Nehemiah. 17. On Mark, four books. 18. On Luke, six books. 19. Two books of ‘Homilies on the Gospel.’ 20. Extracts from St. Augustine on the Apostle (Paul). 21. On the Acts, two books. 22. A Book on each of the General Epistles. 23. On the Apocalypse, three books. 24. Chapters for readings in the New Testament except the Gospels. 25. A book of Letters, in which are: ‘Of the Six Ages,’ ‘Of the Resting Places of Israel,’ ‘Of the Words of Is. xxiv. 22,’ ‘Of Bissextile,’ ‘Of Anatolius on the Equinox.’ 26. On the Histories of the Saints, on the Life and Passion of St. Felix. 27. A more correct translation from the Greek of the ‘Life and Passion of St. Anastasius.’ 28. The life of St. Cuthberht in verse, the same in prose. 29. The History of the Abbots, Benedict, Ceolfrith, and Huætberht. 30. The ‘Ecclesiastical History of our island and people,’ five books. 31. A Martyrology. 32. A book of Hymns. 33. A book of Epigrams. 34. Two books on the ‘Nature of Things’ and on ‘Chronology.’ 35. A larger book on Chronology. 36. On Orthography. 37. On the Art of Metre, and appended to it a little book on the Figures and modes of speech in Holy Scripture.
To this list must be added as undoubtedly genuine the letters to Albinus and Ecgberht and the ‘Retractationes’ which were written later than 731, the book on the Holy Places written before that year, but left out by Bæda probably through forgetfulness, and a ‘Pœnitentiale.’
Of the works enumerated by Baeda no genuine copies exist of 8, 13, 14, 15, 16, 20, 27, 33. The extracts from Isidore, and the translation of the Gospel of St. John which employed his dying hours, have also not been preserved. And it is exceedingly doubtful whether the Hymns (32) attributed to him should, for the most part at least, be held authentic. Some scientific and other treatises, such as the ‘De Septem Miraculis Mundi’ and the ‘De Computo seu Indigitatione,’ have been wrongly considered to be his work, and a little poem entitled ‘Cuculus’ (Goldast, Ovidii Erotica, Frankf. 1610), is perhaps also spurious.
It is probable that the educational works, e.g. ‘De Sanctis Locis’ and ‘De Natura Rerum,’ were the earliest of Bæda’s writings. The ‘De Temporibus’ (liber minor) ends at 702. It was written five years before the ‘Epistola ad Plegwinum sive de sex ætatibus,’ and if, as seems almost certain, the bishop mentioned in that letter was the second Wilfrith, the dates of both of these works must be considerably later than has been supposed. As the ‘Commentary on Samuel’ (3) is dedicated to Ceolfrith, it must have been written before his death in 716, while the ‘Historia Abbatum’ (29) was written after that event. The ‘De Temporibus’ (liber major) (35) ends with the ninth year of Leo the Isaurian, viz. 724, or, according to the author’s chronology, 729, and may be considered to have been finished at that date. From a letter of Acca prefixed to the ‘Commentary on Luke’ (18) it is evident that that work was written after the ‘Commentary on the Acts’ (21). The ‘Historia Ecclesiastica’ (30), as before mentioned, was finished in 731. In the same or in the next year was written the ‘Epistola ad Albinum.’ The ‘Liber Retractationum’ also came after the ‘Historia.’ As the ‘Epistola ad Ecgberhtum’ was written on his accession to the see of York in 734, it may be considered the latest extant work of Bæda.
Collective editions of the writings of Bæda have been published at Paris in 6 vols. fol. 1544-5, reprinted in 1554; (these editions are extremely rare, and of the earlier one, only a portion is in the British Museum); at Basle in 8 vols. fol. by F. Hervagius, 1563; at Cologne in 1612, a reprint of the Basle edition, but not so fine a work, reprinted at Cologne in 1688; at London in 12 vols. 8vo, by F. A. Giles, LL.D., 1843-4; and in the ‘Patrologiæ Cursus Completus’ (xc.-xcv.) of J. P. Migne, Paris, 1844. Of the various editions of the several works those only will be mentioned which appear noteworthy. A list, which is probably complete, up to 1842, will be found in Wright’s ‘Biog. Brit Lit.’ i. 283-288.
The commentaries on the Old Testament are for the most part in the folio editions, and in the more complete collection of Dr. Giles. They were also published in Paris by Gering and Rembolt, 1499— ‘a very rare book’ (Wright). Many of them are dedicated to Acca. They are filled with allegorical interpretations. Even the book of Tobit is made to contain teachings about Christ and the sacraments. For the most part these works appear to be compiled from the Fathers. Bæda says in his book on Genesis (1) that, as the works of Basil, Ambrose, and Augustine are too expensive and too deep for most people, he ‘has culled, as from the pleasant meadows of far flowering Paradise, what may supply the need of the weak. This work was appended to Usher’s ‘Historia Dogmatum,’ 1689, and was edited, with some other writings of Bæda, by Wharton (4to, London), in 1693. The ‘Thirty Questions on Kings’ (5) were propounded by Nothelm, and the treatise was written for him. Short comments of a more practical character than those in most of Bæda’s works are appended to the ‘Proverbs ‘ (6), though even here allegorical interpretation is not deserted. It wholly prevails in the last part of the commentary. This part is printed separately in the folio editions, under the title of ‘Mulier Fortis;’ but is really the exposition of c. xxxi. 10-31. The first book of the ‘Exposition of the Canticles’ (7) was written against the errors of Julian, Bishop of Celano. The ‘Commentary on Habakkuk’ (10) is not in the folio editions, and was first published by Martene in his ‘Thesaurus Novus,’ Paris, 1717. It is dedicated to an abbess.
The commentarie
s on the New Testament were printed at Paris in 1521. They are also in the folios, and in Dr. Giles’s editions. In his dedicatory letter to Acca attached to his commentary on ‘Mark,’ Bæda says that he has placed on the margin the names of the fathers from whose works his comments are extracted, and he begs that transcribers will not neglect to copy these entries. This request has not been obeyed. A book purporting to be his, ‘In Apostolum quæcunque in opusculis S. Augustini,’ &c. (20), was published by G. Boussard, Paris, 1499, but has been shown by Baronius to be spurious. A preface to the ‘Seven General Epistles’ (22) exists in one, and that the earliest, manuscript only. This manuscript was discovered by Wharton in the library of Caius College, Cambridge. The reason of its omission in later manuscripts cannot be mistaken, for it argues that the first place in the apostolic company belongs to St. James and not to St. Peter. An illustration of the large-mindedness of Bæda is afforded by his book on the ‘Apocalypse’ (23), where, he says, he has followed Tychonius the Donatist, whose interpretations, where they are not affected by the errors of his sect, he praises highly. He adheres to his allegorical method of exposition in his New Testament commentaries, and even applies it to the Acts of the Apostles (21). The ‘Retractationes’ are corrections of the commentary on the Acts. In this work Bæda says that he made a careful collation of the Greek codex. The Homilies on the Gospels (in folio editions, and with eleven before unedited by Martene, 1717) were for a long time held to be doubtful. By the discovery of an early manuscript at Boulogne, Dr. Giles has proved the authenticity of fifty-nine Homilies of Bæda, which he has published in his collective edition. The teaching about the name Peter in Hom. 27 is in accord with that of the preface to the General Epistles. These discourses certainly present a high view of the sacrament of the Lord’s supper (Homs. 4 and 37), but at the same time do not contain the doctrine afterwards propounded by Radbert. The opinions of Bæda on this question were represented in different lights in the once celebrated discussion between Rev. Dr. Lingard and Rev. H. Soames. A curious example of the allegorical method of interpretation is to be found in Hom. 18, where the six water-pots of Cana are explained as types of the six ages of the world.
The ‘Life of St. Felix of Nola’ (26), a prose version of the poem of Paulinus, was published in Bolland, ‘Acta SS.’ i. January 1643, and by Smith in 1722. The metrical ‘Life of St. Cuthberht’ (28), written in Latin hexameters, is a proof of the learning of Bæda rather than of any poetic feeling. It is included in the ‘Antiquæ Lectiones’ of Canisius, v. In the preface to the prose ‘Life’ Bæda says that he derived his information from those who were best acquainted with the truth. He certainly used very largely the anonymous ‘Life’ printed in ‘Acta SS.’ Mart. iii. and by Stevenson. He frequently, he tells us, submitted his sheets to the priest Herefrith and others, who had long known Cuthberht, and made such alterations as they suggested. At length the work was sent to Lindisfarne, where for two days it was carefully examined by the elder monks, who approved it and gave Bæda some fresh information. When he had made these additions, he dedicated the book to the abbot Eadfrith and the congregation of Lindisfarne, and handed it over to the transcribers. In this preface Bæda refers to the insertion of his name in white in the book of Lindisfarne. This placed him amongst those benefactors who were entitled to be remembered in the prayers of that house. Both the Lives of St. Cuthberht are in ‘Acta SS. O. S. B.’ sæc. ii., Paris, 1669; in the ‘Historical Works’ by Smith; and in the ‘Opera Hist. Minora’ of Stevenson (Eng. Hist. Soc), 1838. The ‘Lives of the Abbots’ (29) is founded on another anonymous work. It has been printed by Ware, Dublin, 1664; by Wharton, London, 1693; by Smith and by Stevenson. The ‘Martyrologium ‘ (31), as published in the folio editions and Antwerp, 1564, was shown by Henschen to be largely spurious. His discovery of an early manuscript in the library of Queen Christina led to a satisfactory sifting of the work, and in the edition of Smith the entries of Bæda are distinguished from those by other hands. The work generally known as the ‘De Sex Ætatibus’ is really a part of the ‘De Temporum ratione’ (35). It was printed with ‘De Natura Rerum’ at Venice, 1505, at Basle, 1529, and by Smith. The last part, or Sexta Ætas, containing extracts from Eutropius, Orosius, and Gildas, concerning Britain, is printed alone in ‘Mon. Hist. Brit.’ and by Stevenson. The chronicle of the earlier ages is chiefly taken from Eusebius (M. H. B. ). The ‘Pœnitentiale’ was printed in an imperfect form by Martene and Durand, in collectio vii., from a manuscript at Andain; and correctly by Wasserschleben, in ‘Bussordnungen der abendländischen Kirche,’ from a Vienna manuscript: and in Haddan and Stubbs’s ‘Councils and Ecclesiastical Documents,’ iii. 326; the ‘Liber de Remediis Peccatorum,’ printed at Venice, 1684, and in the collective editions, is a compilation (Haddan and Stubbs).
Mr. Stevenson in his Introduction has given an exhaustive account of the sources from which the ‘Historia Ecclesiastica’ (30) is derived. Up to the coming of St. Augustine in 596 the work is compiled from former writers, e.g. Eutropius and Gildas, from legends and popular traditions, and from the ‘Life of St. Germanus’ by Constantius of Lyons. From 596 Bæda used both written documents and oral intelligence. His extracts from books now become few. Among these books Stevenson reckons (Introd. xxiv) the ‘Life of Gregory the Great’ by Paul the Deacon. As, however, Paul was born 720-725 (Waitz, Prœf. Paul. Diac.) it is probable that he and Bæda went to some common source. Paul certainly had the ‘Hisitoria Ecclesiastica’ (30) at hand when he was writing his ‘History of the Lombards.’ Bæda made considerable use of local records. Albinus and Nothelm seem to have furnished him with materials for the history of the kingdom of Kent, of the archbishops of Canterbury, of the diocese of Rochester, and of East Anglia. From Bishop Daniel he derived his knowledge of the history of the West and South Saxons, and from the monks of Læstingaeu of the work of Cedd and Ceadda. Bishop Cyneberht gave him a few materials concerning his diocese of Lindesey. His account of Northumbrian history is naturally full, and in some parts, e.g. the history of Eadwine, records details which show that he must have used important local annals. The official documents contained in the ‘Historia Ecclesiastica’ consist of copies made from the papal registers for Bæda by Nothelm (Ann. Baron. xii. 364) and of the proceedings of English councils. Bæda constantly refers to oral communications. He is particular in recording the name and description of any one from whom he received information. He evidently weighed the credibility of his informants, and distinguished between the value of the reports of eye-witnesses and of those who only repeated what they had heard. The earliest edition of ‘Historia Ecclesiastica’ is a folio, without pagination, catch-words, date, place, or name of printer. It has been assigned to H. Eggesteyn, Strasburg, cir. 1473 (Ebert). Two other editions were put out before the end of the century, at Strasburg in 1483 and at Spires in 1490. Next come the Strasburg edition of 1500, and the Hagenau edition by J. Rynman, 1506 (M. H. B. 71). All these are in small folio, double columns, and Gothic letters, and are mainly reprints of the first edition. The ‘Historia Ecclesiastica’ was again printed at Antwerp by Gravius in 1550. Although this is to a large extent a reprint of the 1500 edition, it supplies the hitherto unprinted conclusion of v. 24, and is a fine and scarce book. It was reprinted at Louvain, 1566; at Heidelberg, 1587, by Commeline, who corrected several errors by collating a good manuscript; at Cologne, 1601; and in the Basle and Cologne collective editions. The first edition brought out in England was by A. Whelo, Cambridge, 1644, together with the Anglo-Saxon version attributed to King Ælfred. A critical edition was produced by P. F. Chifflet, S.J., Paris, 1681. In 1722 all former editions were superseded by that of Canon J. Smith, printed at Cambridge, chiefly founded on the manuscript of Bishop More in the Cambridge Library. It contains the Anglo-Saxon version and other historical works, and is a very noble volume. Another edition of the historical works was brought out by J. Stevenson in 2 vols. 8vo, for the Eng. Hist. Soc., London, 1838, with an excellent introduction. The ‘Historia Ecclesiastica’ has also bee
n edited by B. Hussey, Oxford, 1846, by G. H. Moberly, Oxford, 1869, and lib. iii. and iv. by Mayor and Lumby, Pitt Press, 1879. The ‘Ep. ad Ecgberhtum ‘contains interesting information as to the condition of the English church at the time, together with the plan of Bæda for the improvement of its discipline. It has been edited by Ware, Dublin, 1664; Wharton, London, 1693; Smith and Stevenson.