Bede - Bede

"Beda" bu erga yo'naltiriladi. Boshqa maqsadlar uchun qarang Beda (ajralish) va Yotoq (ajratish).

Avliyo Bede avliyo
Hurmatli to'shakda Jon 1902.jpg tarjima qilingan
Qisqartirilgan portret Oxirgi bob tomonidan J. Doyl Penrose (v.  1902), Bedening o'lim to'shagida Yuhanno Xushxabarini tarjimasini tugatganligini ko'rsatdi
Cherkov doktori, rohib, tarixchi
Tug'ilganv. 673[1]
Northumbria qirolligi, ehtimol Jarrou hozirgi Tayn va Uearda, Angliya[1]
O'ldi26 may 735 (61 yoki 62 yosh)
Jarrou, Northumbria qirolligi (hozirgi Tayn va Uear, Angliya)[1]
Taqdim etilganRim-katolik cherkovi, Sharqiy pravoslav cherkovi, Anglikan birlashmasi va Lyuteranizm
Kanonizatsiya qilinganA e'lon qilindi Cherkov doktori tomonidan 1899 yilda Papa Leo XIII, Rim
Mayor ziyoratgohDarxem sobori, Durham, Durham okrugi, Angliya
Bayram
  • 25 may (G'arbiy cherkovlar)
  • 27 may (Pravoslav cherkovi va Umumiy Rim taqvimi 1899-1969 yillarda)
XususiyatlarThe Historia ecclesiastica gentis Anglorum, shlyuz, a biretta
PatronajIngliz yozuvchilari va tarixchilar; Jarrou, Tayn va kiying, Angliya, San-Beda universiteti, Alabang shahridagi San-Beda kolleji

Bede /ˈbiːd/ (Qadimgi ingliz : Bada, Bada; 672/3 - 735 yil 26-may), shuningdek ma'lum Avliyo Bede, muhtaram to'shakva Muhtaramga yordam bering (Lotin: Bēda Venerābilis), ingliz edi Benediktin rohib da monastir Avliyo Pyotr va uning hamrohi Avliyo Pol monastiri Northumbria qirolligi ning Burchaklar (vaqt bilan Monkwearmouth – Jarrow Abbey yilda Tayn va kiying, Angliya).

Hozirgi Tayn va Ueardagi Monkwearmouth-Jarrow egizak monastiriga tegishli bo'lgan erlarda tug'ilgan Bede etti yoshida Monkwearmouth-ga yuborilgan va keyinchalik Jarroudagi Abbot Ceolfrithga qo'shilib, ikkalasi ham 686 yilda sodir bo'lgan vabodan omon qolgan. u erda aholining aksariyatini o'ldirgan epidemiya. U hayotining ko'p qismini monastirda o'tkazganida, Bede Britaniya orollari bo'ylab bir necha abbatliklar va monastirlarga sayohat qilgan, hatto York va Qirol arxiyepiskopiga tashrif buyurgan. Nortumbriyadagi Ceulwulf.

U muallif, o'qituvchi sifatida tanilgan (uning o'quvchilaridan birining talabasi bo'lgan) Alcuin ) va olim va uning eng mashhur asari, Ingliz xalqining cherkov tarixi, unga "Otasi." unvoniga sazovor bo'ldi Ingliz tarixi "Uning ekumenik yozuvlari juda keng edi va Injilga oid bir qator sharhlarni va boshqa diniy asarlarni o'z ichiga olgan ekzetik bilim. Bede uchun yana bir muhim yo'nalish - bu akademik intizom edi hisoblash, aks holda uning zamondoshlari kalendar sanalarini hisoblash fani sifatida tanilgan. Bede hisoblashni boshlagan eng muhim sanalardan biri bu Fisih bayrami bo'lib, bu qarama-qarshiliklarga botgan. Shuningdek, u Masihning tug'ilgan kunidan boshlab tanishish amaliyotini ommalashtirishda yordam berdi (Anno Domini - Rabbimiz yilida), bu amaliyot o'rta asrlarda Evropada odatiy holga aylandi. Bede eng buyuk o'qituvchi va yozuvchilardan biri edi Ilk o'rta asrlar va ko'plab tarixchilar tomonidan o'lim davridagi davr uchun qadimgi davrning eng muhim olimi deb hisoblanmoqda Papa Gregori I 604 yilda va toj taxtiga o'tishi Buyuk Karl 800 yilda.

1899 yilda, Papa Leo XIII uni e'lon qildi a Cherkov doktori. U yagona ona Buyuk Britaniya ushbu belgiga erishish; Anselm of Canterbury, shuningdek cherkov doktori, asli Italiyadan bo'lgan. Bede bundan tashqari mohir tilshunos va tarjimon edi va uning ishi buni amalga oshirdi Lotin va Yunoncha dastlabki yozuvlar Cherkov otalari uning do'sti uchun ancha qulayroq Anglo-saksonlar ingliz tiliga katta hissa qo'shgan Nasroniylik. Bede monastiri asarlari kiritilgan ta'sirchan kutubxonaga ega edi Evseviy, Orosius va boshqalar.

Hayot

Opera Bedae Venerabilis (1563)

Bedening hayoti haqida deyarli hamma narsa uning so'nggi bobida joylashgan Ingliz xalqining cherkov tarixi, Angliyadagi cherkov tarixi. Taxminan 731 yilda qurilgan,[2] va Bede shuni nazarda tutadiki, u 672 yoki 673 yillarda tug'ilgan sana beradigan ellik to'qqizinchi yoshda edi.[1][3][4][a] Kichkina ma'lumot manbai uning shogirdi Kutbertning maktubidir (avliyo bilan adashtirmaslik kerak, Kbert, Bede o'limi bilan bog'liq bo'lgan).[8][b] Bede, ichida Tarix, tug'ilgan joyini "bu monastir erlarida" deb ataydi.[9] U Monkwearmouth va Jarrowning qo'shaloq monastirlarini nazarda tutadi,[10] bugungi kunda Eskirgan va Tyneside mos ravishda; u keyinchalik Jarroudagi monastir qurilgan joydan ikki mil uzoqlikda Monktonda tug'ilgan degan an'ana ham bor.[1][11] Bede uning kelib chiqishi haqida hech narsa demaydi, lekin nasl-nasabidan kelib chiqqan odamlar bilan aloqalari uning oilasi farovon edi.[12] Bede birinchi abbat edi Benedikt Biskop va "Biskop" va "Beda" ismlari ikkalasi ham shohlar ro'yxatida uchraydi Lindsi 800 atrofida, Bede zodagonlar oilasidan chiqqanligini taxmin qilmoqda.[4]

Bedening ismi G'arbiy Saksonni aks ettiradi Beda (Northumbrian Bada, Anglian Bada).[13] Bu ildizda hosil bo'lgan ingliz-sakson qisqa nomi bēodan "taklif qilish, buyruq berish".[14]Ism ham Angliya-sakson xronikasi, s.a. 501, kabi Bieda, Saksoniya asoschisining o'g'illaridan biri Portsmut. The Liber Vitae ning Darxem sobori bu ism bilan ikkita ruhoniyni nomlaydi, ulardan biri, ehtimol Bedening o'zi. Ning ba'zi qo'lyozmalari Kutbertning hayoti, Bedening asarlaridan biri, Kutbertning o'z ruhoniysi Bede deb nomlanganligini eslatib qo'ying; Bu ruhoniy boshqa ro'yxatda ko'rsatilgan bo'lishi mumkin Liber Vitae.[15][16]

Etti yoshida Bede a sifatida yuborilgan puer oblatus[17] Monkwearmouth monastiriga oilasi tomonidan Benedikt Biskop tomonidan o'qitilishi va keyinroq o'qilishi kerak Ceolfrit.[18] Bede o'sha paytda u rohib bo'lishini taxmin qilganmi yoki yo'qligini aytmaydi.[19] Ayni paytda Irlandiyada yosh bolalarni, xususan, aslzodadan tug'ilgan o'g'il bolalarni oblat sifatida tarbiyalash odatiy hol edi; bu odat Angliyadagi german xalqlari orasida ham keng tarqalgan bo'lishi mumkin edi.[20] Monkwearmouthning Jarrowdagi singlisi monastiri 682 yilda Ceolfrit tomonidan tashkil etilgan va Bede, ehtimol o'sha yili Ceolfrit bilan birga Jarrowga ko'chib o'tgan.[10] Cherkovga bag'ishlangan tosh hozirgi kungacha saqlanib qolgan; bu 685 yil 23-aprelda bo'lib o'tdi va Bede kundalik hayotida og'ir ishlarda yordam berishi kerak bo'lganidek, u asl cherkovni qurishda yordam bergan bo'lishi mumkin.[20] 686 yilda Jarroda vabo tarqaldi. The Seolfritning hayoti, taxminan 710 yilda yozilgan, tirik qolgan ikkita rohib to'liq idoralarni kuylashga qodir bo'lganligi haqida yozilgan; biri Seolfrit, ikkinchisi esa noma'lum yozuvchiga ko'ra Seolfrit tomonidan o'qitilgan yosh bola edi. Ikkalasi boshqalar o'qitilguncha liturgiyaning barcha xizmatlarini bajarishga muvaffaq bo'lishdi. Yosh bola deyarli 14 yoshda bo'lgan Bede edi.[18][21]

Bede taxminan 17 yoshda bo'lganida, Adomnan, abbat Iona Abbey, Monkwearmouth va Jarrow-ga tashrif buyurdi. Bede, ehtimol, bu tashrif paytida abbat bilan uchrashgan bo'lar edi va Ademnan Bedening bu qiziqishga sabab bo'lishi mumkin. Fisih uchrashuvidagi tortishuvlar.[22] Taxminan 692 yilda, Bedening o'n to'qqizinchi yilida, Bede a dikon uning yepiskop episkopi tomonidan, Jon, kim edi Hexham episkopi. Deakonni tayinlash uchun kanonik yosh 25 yoshda edi; Bedening erta tayinlanishi uning qobiliyatlari ajoyib deb hisoblanishini anglatishi mumkin,[20] ammo, ehtimol, eng kam yosh talablari ko'pincha e'tiborsiz qoldirilgan bo'lishi mumkin.[23] Deakon ostida joylashgan kichik buyurtmalar bo'lishi mumkin edi; ammo Bede ushbu idoralarning birortasini egallaganligi to'g'risida hech qanday ma'lumot yo'q.[6][c] Bedening o'ttizinchi yilida (taxminan 702) u ruhoniy bo'lib, tayinlanishni yana episkop Jon ijro etdi.[4]

Taxminan 701 yilda Bede o'zining birinchi asarlarini yozdi De Arte Metrica va De Schematibus va Tropis; ikkalasi ham sinfda foydalanish uchun mo'ljallangan edi.[23] U umrining oxirigacha yozishni davom ettirdi va oxir-oqibat 60 dan ortiq kitobni to'ldirdi, ularning aksariyati omon qoldi. Uning barcha chiqishlarini osongina sanash mumkin emas va Bede ko'p yillar davomida ba'zi matnlarda ishlagan bo'lishi mumkin.[4][23] Uning so'nggi saqlanib qolgan asari - bu xat York Ekgbert, 734 yilda yozilgan sobiq talaba.[23] VI asrdagi yunon va lotin qo'lyozmasi Havoriylarning ishlari Bede tomonidan ishlatilgan deb ishoniladi va hozirda Bodleian kutubxonasi da Oksford universiteti; u sifatida tanilgan Kodeks Laudianus.[24][25] Bede, shuningdek, Jarrowda ko'chirilgan ba'zi Lotin Muqaddas Kitoblari ustida ishlagan bo'lishi mumkin, ulardan biri Amiatinus kodeksi, hozirda Laurentian kutubxonasi yilda Florensiya.[26] Bede o'qituvchi ham, yozuvchi ham edi;[27] u musiqadan zavqlanib, qo'shiqchi sifatida va xalq tilida she'riyat tilovat qiladigan kishi sifatida aytilgan.[23] Ehtimol, u nutqida nuqson bo'lgan, ammo bu uning Sankt-Kutbertning she'riy hayotining kirish qismidagi iboraga bog'liq. Ushbu iboraning tarjimalari bir-biridan farq qiladi va Bede nutq muammosidan xalos bo'lganligini yoki shunchaki avliyoning asarlaridan ilhomlanganligini aytmoqchi bo'lganmi, aniq emas.[28][29][d]

Vitray st Gloucester sobori Bede yozuvchiga imzo chekayotganini tasvirlaydi

708 yilda ba'zi rohiblar Hexham Bedeni o'z ishida bid'at qilganlikda aybladi De Temporibus.[30] O'sha paytda dunyo tarixining standart diniy qarashlari "deb nomlangan Dunyoning olti yoshi; o'z kitobida, Bede hokimiyatni qabul qilishdan ko'ra, o'zi uchun dunyo yoshini hisoblab chiqdi Seviliyalik Isidor va Masih odatda ilohiyotshunoslar tomonidan qabul qilingan 5000 yildan ortiq vaqtni emas, balki dunyo yaratilishidan 3952 yil o'tib tug'ilgan degan xulosaga kelishdi.[31] Ayblov Hexham episkopi oldida sodir bo'ldi, Uilfrid, ba'zi bir mast rohiblar ayblov qo'yishganda, u ziyofatda qatnashgan. Uilfrid bu ayblovga javob bermadi, ammo hozir bo'lgan rohib epizodni Bedaga etkazdi, u bir necha kun ichida rohibga javob berib, o'zining mudofaasi haqida xat yozib, xatni Vilfridga ham o'qib berishni so'radi.[30][e] Bede Wilfrid bilan yana bir cho'tkasi bor edi, chunki tarixchi Uilfrid bilan 706-709 yillarda uchrashgan va muhokama qilganligini aytadi. Heltelthryth, Elyning abbatligi. 695 yilda uning jasadini eksgumatsiya qilishda Uilfrid ishtirok etgan edi va Bede episkopni jasadning aniq holatlari to'g'risida so'roq qildi va uning hayoti haqida ko'proq ma'lumot so'radi, chunki Uilfrid uning maslahatchisi bo'lgan.[32]

733 yilda Bede o'sha paytda bo'lgan Ekgbertni ziyorat qilish uchun Yorkka yo'l oldi York episkopi. 735 yilda York shahri arxiepiskoplik darajasiga ko'tarilgan va ehtimol, Bede va Ekgbert ushbu tashrif davomida ushbu balandlik to'g'risida taklifni muhokama qilishgan.[33] 734 yilda Bede Ekgbertga yana tashrif buyurishga umid qilar edi, ammo kasal bo'lib, safarga chiqishga qodir emas edi.[33] Bede shuningdek, monastirga sayohat qildi Lindisfarne va bir muncha vaqt Wicthed ismli rohibning boshqa noma'lum monastiriga tashrif buyurgan, bu rohibga yozilgan maktubda aytilgan. U Britaniya orollari bo'ylab boshqalar bilan keng yozishmalar olib borgani va ko'pgina xatlar Bede o'z muxbirlari bilan uchrashganligini bildirganligi sababli, ehtimol Bede boshqa joylarga sayohat qilgan bo'lishi mumkin, ammo vaqt va joylashuv haqida boshqa hech narsa taxmin qilish mumkin emas.[34] Aftidan u Rimga tashrif buyurmaganligi aniq, chunki u o'zining avtobiografiya bobida bu haqda aytib o'tmagan Historia Ecclesiastica.[35] Nothhelm Rimda unga hujjatlar topishda yordam bergan Bedening muxbiri, Bedega tashrif buyurgani ma'lum, ammo sanani Nothhelmning Rimga tashrifidan keyin aniqlab bo'lmaydi.[36] Boshqa monastirlarga bir necha bor tashrif buyurishdan tashqari, uning hayoti ibodat qilishda, monastir intizomiga rioya qilishda va Muqaddas Bitikni o'rganishda o'tgan. U o'z zamonasining eng bilimdon kishisi deb hisoblangan va mukammal Injil va tarixiy kitoblar yozgan.[37]

Bede qabri Galiley cherkovi ning g'arbiy qismida Darxem sobori

Bede vafot etdi Osmonga ko'tarilish bayrami, 735 yil 26-may, payshanba, o'z xonasida polda "Ota va O'g'il va Muqaddas Ruhga shon-sharaflar bo'lsin!"[37] va Jarrowda dafn etilgan.[4] Bedening shogirdi Katbert Ketvinga maktub yozgan (undan boshqa hech narsa ma'lum emas), Bedening oxirgi kunlari va uning o'limi haqida hikoya qiladi. Kutbertning so'zlariga ko'ra, Bede Pasxadan oldin "tez-tez nafas olayotgan, ammo deyarli og'riqsiz xurujlar bilan" kasal bo'lib qolgan. Seshanba kuni, Bede o'limidan ikki kun oldin uning nafasi yomonlashdi va oyoqlari shishib ketdi. Ammo u bir kotibga imzo chekishni davom ettirdi va tunni bedor o'tkazganiga qaramay, ertasi kuni yana imlo qildi. Kutbertning so'zlariga ko'ra, soat uchda u o'zining qutisini olib kelishni va monastir ruhoniylari orasida "ozgina xazinalari": "bir oz qalampir, salfetka va bir oz tutatqi" bo'lishini so'ragan. O'sha kuni tunda u yozuvchi Uilberht ismli bolaga so'nggi hukmni tayinladi va ko'p o'tmay vafot etdi.[38] Kutbert haqidagi ma'lumot Bede yarim tundan oldin va keyin vafot etgan-qilmaganligini to'liq aniqlab bermaydi. Biroq, Bede vaqtini hisoblash bilan eski kundan yangisiga o'tish yarim tunda emas, quyosh botganda sodir bo'lgan va Kutbert uning quyosh botganidan keyin vafot etgani aniq. Shunday qilib, uning qutisi 25 may chorshanba kuni tushdan keyin soat uchda olib kelingan bo'lsa-da, so'nggi diktant o'qish paytida uni cherkov ma'nosida 26 may deb hisoblash mumkin edi, odatdagi ma'noda 25 may.[39]

Kutbertning maktubida, shuningdek, Bede o'lim to'shagida bastalagan xalq tilidagi besh satrli she'r, "nomi bilan tanilganBedening o'lim qo'shig'i "Bu eng ko'p nusxa ko'chirilgan qadimgi ingliz she'ri va 45 ta qo'lyozmada uchraydi, lekin uning Bedega tegishli ekanligi aniq emas - hamma qo'lyozmalarda Bede muallif deb nomlanmaydi, va keyinroq paydo bo'lganlari emas. .[40][41][42] Bedening qoldiqlari XI asrda Dyurem soboriga ko'chirilgan bo'lishi mumkin; u erda uning qabri 1541 yilda talon-taroj qilingan, ammo uning tarkibi sobordagi Galiley cherkovida qayta tiklangan.[4]

Uning yozuvlaridagi yana bir g'alati narsa shundaki, uning bir asarida Etti katolik maktubiga sharh, u uylangan taassurot qoldiradigan tarzda yozadi.[15] Ushbu bo'limda birinchi shaxs ko'rinishida yozilgan yagona bo'lim mavjud. Bede shunday deydi: "Namoz o'qish vazifasi to'sqinlik qilmoqda, chunki men xotinim tufayli nima qilsam ham, ibodat qila olmayman".[43] Yana bir parcha Luqoning sharhi, shuningdek, birinchi shaxsda xotinni eslatib o'tadi: "Ilgari men shahvoniy ehtiros ehtirosida xotinim bor edi, endi esa uni sharafli muqaddaslik va Masihga bo'lgan haqiqiy sevgida egallayman".[43] Tarixchi Benedikta Uord ushbu parchalar Bede-da ritorik moslamadan foydalanilgan deb ta'kidlaydi.[44]

Ishlaydi

Asosiy maqola: Bede asarlari ro'yxati
Dan sharafli to'shakning tasviri (CLVIIIv da) Nürnberg xronikasi, 1493

Bede o'zining ilmiy, tarixiy va diniy asarlarini yozib, musiqa va ko'rsatkichlar exegetical uchun Muqaddas Bitik sharhlar. U bilar edi patristik adabiyot, shuningdek Katta Pliniy, Virgil, Lucretius, Ovid, Horace va boshqalar klassik yozuvchilar. U yunon tilini bilar edi. Bedening Muqaddas Kitobdagi sharhlarida ishlatilgan majoziy talqin qilish usuli,[45] va uning tarixi mo''jizalar haqidagi hisobotlarni o'z ichiga oladi, bu zamonaviy tarixchilarga uning tarixidagi materiallarga tanqidiy munosabati bilan qarama-qarshi bo'lib tuyuldi. Zamonaviy tadqiqotlar shuni ko'rsatdiki, bunday tushunchalar dastlabki o'rta asr olimlarining dunyoqarashida muhim rol o'ynagan.[46] Hozir Bede asosan tarixchi sifatida o'rganilayotgan bo'lsa-da, uning davrida uning grammatikasi, xronologiyasi va Injil tadqiqotlari haqidagi ishlari uning tarixiy va hagiografik asarlari kabi muhim ahamiyatga ega edi. Tarixiy bo'lmagan ishlar katta hissa qo'shdi Karoling davri uyg'onishi.[47] U yozganligi uchun a penitentsial garchi uning ushbu asar muallifligi bahsli bo'lsa ham.[48]

Ingliz xalqining cherkov tarixi

Asosiy maqola: Ingliz xalqining cherkov tarixi
Hurmatli to'shak Ingliz xalqining cherkov tarixi, a kodeks da Engelberg Abbeysi Shveytsariyada.

Bedening eng taniqli asari - bu Historia ecclesiastica gentis Anglorum, yoki Ingliz xalqining cherkov tarixi,[49] Bu kitobni yozishda Bedega yordam bergan Albinus, abbat of Sent-Avgustin abbatligi, Canterbury.[50] Beshta kitobning birinchisi ba'zi geografik ma'lumotlardan boshlanadi va keyin Angliya tarixining eskizlarini boshlaydi Qaysarniki miloddan avvalgi 55 yilda bosqinchilik.[51] Rim Britaniyasidagi nasroniylik, shu jumladan shahid bo'lganligi haqida qisqacha ma'lumot Sankt-Alban, hikoyasi bilan davom etmoqda Avgustin xristianlikni keltirgan 597 yilda Angliyadagi missiyasi Anglo-saksonlar.[4] Ikkinchi kitob o'limidan boshlanadi Buyuk Gregori 604 yilda va Kentdagi nasroniylikning keyingi taraqqiyoti va Nortumbriyani xushxabarlash uchun birinchi urinishlarini kuzatib boradi.[52] Bu qachon falokat bilan tugadi Penda, butparast Mercia shohi, yangi nasroniyni o'ldirdi Nortumbriyadagi Edvin da Xetfildni ta'qib qilish jangi taxminan 632 yilda.[52] Muvaffaqiyatsizlik vaqtinchalik bo'lib, uchinchi kitobda shohlar davrida Shimoliy Xumbiyadagi nasroniylikning o'sishi haqida hikoya qilinadi Nortumbriyadagi Osvald va Osvi.[53] Uchinchi kitobning avj nuqtasi bu Uitbi kengashi, an'anaviy ravishda ingliz tarixidagi katta burilish nuqtasi sifatida qaraladi.[54] To'rtinchi kitob muqaddaslash bilan boshlanadi Teodor kabi Canterbury arxiepiskopi va Uilfridning nasroniylikni olib kelish uchun qilgan harakatlari haqida hikoya qiladi Sasseks qirolligi.[55] Beshinchi kitob hikoyani Bedaning kunigacha etkazadi va unda Friziyadagi missionerlik faoliyati va u bilan bo'lgan mojaro haqida hikoya qilinadi. Britaniya cherkovi Fisihning to'g'ri uchrashuvi ustidan.[55] Bede asar uchun muqaddima yozib, unda uni bag'ishlaydi Ceolwulf, Northumbria qiroli.[56] Muqaddimada Seulvulf kitobning avvalgi qoralamasini olganligi eslatib o'tilgan; taxmin qilinishicha, Ceulwulf lotin tilini tushunish uchun etarli darajada bilgan va hatto uni o'qiy olgan bo'lishi mumkin.[4][51] Kirish so'zida, Ceolwulf avvalgi nusxasini so'raganligi va Bede Ceolwulfning roziligini so'raganligi aniq ko'rsatilgan; qirol bilan ushbu yozishmalar Bede monastiri shimoliy umriyalik zodagonlari bilan aloqada bo'lganligini ko'rsatadi.[4]

Manbalar

Wearmouth-Jarrow monastiri ajoyib kutubxonaga ega edi. Benedikt Biskop ham, Tseolfrit ham qit'adan kitob sotib olishgan va Bede davrida monastir taniqli ta'lim markazi bo'lgan.[57] Monastir kutubxonasida 200 ga yaqin kitob bo'lganligi taxmin qilinmoqda.[58]

597 yilda Avgustin kelishidan oldingi davrda Bede avvalgi yozuvchilarga, shu jumladan Solinus.[4][59] U Evseviyning ikkita asaridan foydalanish huquqiga ega edi Historia Ecclesiastica va shuningdek Xronika garchi u na asl yunon tilida bo'lsa ham; o'rniga uning lotin tilidagi tarjimasi bor edi Tarix, Rufinus va Seynt Jerom tarjimasi tomonidan Xronika.[60] U shuningdek, Orosiusnikini bilar edi Adversus Paganusva Turlar Gregori ' Historia Francorum, ikkala nasroniy tarixi,[60] shuningdek, ishi Evropiy, butparast tarixchi.[61] U foydalangan Konstantiy "s Germanusning hayoti uchun manba sifatida Germanus Buyuk Britaniyaga tashriflari.[4][59] Angliy-saksonlar bosqini haqida Bedening bayonoti asosan olingan Gildas "s De Excidio va Conquestu Britanniae.[62] Bede, shuningdek, so'nggi akkauntlar bilan tanishgan bo'lar edi Riponlik Stiven Vilfridning hayoti va noma'lum Hayot Buyuk Gregori va Kutbertning hayoti.[59] U yana durang o'ynadi Jozefus "s Qadimgi buyumlarva asarlari Kassiodorus,[63] va nusxasi bor edi Liber Pontificalis Bede monastirida.[64] Bede bir nechta klassik mualliflarning, shu jumladan Tsitseron, Plautus va Terens, lekin u ularning ishlariga bevosita emas, balki lotin grammatikasi orqali kirish huquqiga ega bo'lgan bo'lishi mumkin.[65] Biroq, uning asarlari bilan tanish bo'lganligi aniq Virgil va bilan Katta Pliniy "s Tabiiy tarix va uning monastiri ham asarlarning nusxalariga ega edi Dionisiy Exiguus.[65] Ehtimol, u avliyo hayotidan o'sha avliyoning hayotidan Sankt-Alban haqida o'z hisobotini olgan. U azizlarning yana ikkita hayotini bevosita tan oladi; biri hayot Fursa, va boshqasi St. Helthelburh; ikkinchisi endi omon qolmaydi.[66] Shuningdek, u Seolfritning hayotidan foydalanish imkoniyatiga ega edi.[67] Bedening ba'zi materiallari og'zaki an'analardan, shu jumladan tashqi ko'rinishini tavsiflashdan olingan Yorklik Paulinus, Bedidan 90 yil oldin vafot etgan Historia Ecclesiastica yozilgan.[67]

Bedening unga material etkazib beradigan muxbirlari ham bor edi. Kanterberidagi monastir abbbi Albinus Kentdagi cherkov haqida juda ko'p ma'lumot bergan va Nothhelm, o'sha paytda Londonda ruhoniy nusxalarini olgan Buyuk Gregori Avgustinning vazifasi bilan bog'liq bo'lgan Rimdan yozishmalar.[4][59][68] Avgustin haqidagi Bedening deyarli barcha ma'lumotlari ushbu maktublardan olingan.[4] Bede o'zining muqaddimasida o'z muxbirlarini tan oldi Historia Ecclesiastica;[69] u Bishop bilan aloqada bo'lgan Vinchesterlik Daniel, Wessexdagi cherkov tarixi haqida ma'lumot olish uchun va shuningdek monastirga yozgan Lastingem haqida ma'lumot olish uchun Cedd va Chad.[69] Bede, shuningdek, Abbot Esi-ni Sharqiy Angliya cherkovi va episkopi ishlarining manbai sifatida eslatib o'tadi Cynibert Lindsey haqida ma'lumot olish uchun.[69]

Tarixchi Uolter Gofart ning tuzilishini Bede asoslagan deb ta'kidlaydi Tarix uchta asarda, ulardan uchta asosiy bo'lim tuzilgan ramka sifatida foydalanilgan. Ishning dastlabki qismida, Gregorian missiyasigacha, Goffart Bede ishlatgan deb hisoblaydi De excidio. Ikkinchi bo'lim, batafsil bayon etilgan Gregorian missiyasi ning Kanterberining Avgustin ramkaga o'rnatilgan edi Buyuk Gregori hayoti Uitbida yozilgan. Gffartning ta'kidlashicha, Gregorian missiyasidan keyingi voqealar haqida batafsil ma'lumot berilgan Vilfridning hayoti.[70] Avgustinning missiyasidan so'ng ma'lumot uchun Bedening ma'lumot beruvchilarining aksariyati Buyuk Britaniyaning sharqiy qismidan kelib, g'arbiy hududlar haqidagi bilimlarda katta bo'shliqlarni qoldirib, mahalliy Britaniyaliklar ishtirok etishi mumkin edi.[71][72]

Modellar va uslub

Bedening uslubiy modellarida u o'z tarixining oldingi qismlari uchun material olgan ba'zi bir mualliflarni o'z ichiga olgan. Uning kirish qismida Orosiusning ishi taqlid qilingan,[4] va uning unvoni Evseviyning aks-sadosi Historia Ecclesiastica.[1] Bede ham evseviyni ta'qib qilgan Havoriylarning ishlari umumiy ish uchun namuna sifatida: Evsebius bu erda ishlatgan Havoriylar cherkov rivojlanishini tavsiflash uchun mavzu sifatida, Bede uni o'zining anglo-sakson cherkovi tarixi uchun namuna qildi.[73] Bede o'zining rivoyatida Eusebius singari o'z manbalarini keltirdi.[4] Bede, ba'zida to'g'ridan-to'g'ri o'z muxbirlaridan tirnoqlarni olgan ko'rinadi. Masalan, u deyarli har doim Janubiy va G'arbiy Sakslar uchun "Australes" va "Occidentales" atamalarini ishlatadi, lekin birinchi kitobdagi bir parchada uning o'rniga "Meridiani" va "Occidui" so'zlarini ishlatadi, ehtimol uning ma'lumotchisi buni qilgan.[4] Asar oxirida Bede qisqacha avtobiografik yozuvni qo'shib qo'yadi; bu avvalgi Gregori Tourning fikri edi Franklar tarixi.[74]

Bedening a xagiograf va uning tanishishga batafsil etibor yozish vazifasi uchun ham foydali tayyorgarlik edi Historia Ecclesiastica. Uning hisoblashga, ya'ni Pasxa sanasini hisoblash ilmiga bo'lgan qiziqishi, Britaniya va Angliya-Sakson cherkovlari o'rtasida Pasxa sanasini olishning to'g'ri usuli haqidagi tortishuvlar haqidagi bayonotida ham foydali bo'lgan.[49]

Bede tomonidan tasvirlangan Maykl Lapidj "bu orollarda ingliz-sakson davrida ishlab chiqarilgan eng shubhasiz lotincha" shubhasiz.[75] Uning lotin tili ravshanligi uchun maqtalgan, ammo uslubi Historia Ecclesiastica oddiy emas. U retorikani yaxshi bilar edi va ko'pincha lotin so'zlarining kontseptsiyalariga qarab tarjimada osongina ko'paytirib bo'lmaydigan nutq figuralari va ritorik shakllarni ishlatar edi. Biroq, kabi zamondoshlardan farqli o'laroq Aldhelm Lotin tilida qiyinchiliklarga to'la bo'lgan Bedening o'z matnini o'qish oson.[76] Charlz Plummerning so'zlari bilan, taniqli muharrirlardan biri Historia Ecclesiastica, Bedening lotincha "ravshan va bemalol ... jumla ma'nosini o'ylab to'xtashimiz kerakligi juda kamdan-kam hollarda ... Alcuin Bedeni o'zining sharhlanmagan uslubi uchun haqli ravishda maqtaydi".[77]

Niyat

Bedeni yozishda asosiy maqsadi Historia Ecclesiastica butun Angliya bo'ylab birlashgan cherkovning o'sishini ko'rsatishi kerak edi. Xristian cherkovi rimliklar ketganidan keyin omon qolgan mahalliy britaniyaliklar sakslarni konvertatsiya qilishga yordam berishdan bosh tortgani uchun Bedening g'azabini oladilar; oxiriga kelib Tarix inglizlar va ularning cherkovlari inglizlar ustidan hukmron.[78] Ushbu maqsad, birlikka harakatni namoyish qilish, Bedaning Britaniyaning Pasxani hisoblash uslubiga nisbatan dushmanligini tushuntiradi: Tarix nizo tarixiga bag'ishlangan, shu jumladan Uitbining sinoti 664 yilda.[74] Bede, shuningdek, u yozgan paytda mavjud bo'lgan turli xil qirolliklarga qaramay, inglizlarning birligini ko'rsatishdan tashvishda. Shuningdek, u o'quvchiga ma'naviy ibrat bilan ko'rsatma berishni va ko'ngil ochishni xohlaydi va oxirigacha u yozgan ko'plab joylar va odamlar haqida hikoyalar qo'shadi.[78]

N.J.Hayamning ta'kidlashicha, Bede o'zining islohotlarini kun tartibini Shimoliy Xumbriya qiroli Seolvulfga etkazish uchun ishlab chiqqan. Bede cherkovdagi mavjud vaziyatni, aksincha uning shaxsiy maktublarida uchragan pessimistik rasmdan yuqori darajada optimistik rasmni chizdi.[79]

Bedening mo''jizalardan keng foydalanishi, uni ozmi-ko'pmi ishonchli tarixchi deb hisoblaydigan, ammo mo''jizalar ehtimolini qabul qilmaydigan o'quvchilar uchun qiyin kechishi mumkin, ammo ikkalasi ham ajralmas yaxlitlikni aks ettiradi va tarixiy voqealar va xristian e'tiqodining hozirgi kungacha davom etadigan an'anasi. Bede, Buyuk Gregori singari, Bede ushbu mavzuda so'zlar keltiradi Tarix, mo''jizalar natijasida paydo bo'lgan imon yuksakroq, chinakam e'tiqodga qadam qo'yuvchi tosh ekanligini va natijada mo''jizalar ko'rsatma berish uchun mo'ljallangan ishda o'z o'rnini egallaganligini his qildi.[80]

Kamchiliklar va noaniqliklar

Bede zamondoshi va o'z davrining eng taniqli ruhoniylaridan biri bo'lgan Uilfridning martabasiga nisbatan biroz sust. Buning sababi, Wilfridning serhasham turmush tarzi Bede monastirlari ongiga nomuvofiq edi; Ehtimol, Vilfrid hayotidagi bo'linish va ziddiyatli voqealar shunchaki Bedening birlashgan va uyg'un cherkovga o'tish mavzusiga to'g'ri kelmagan bo'lishi mumkin.[52]

Angliya va Saksonlarning erta ko'chib o'tishlari haqidagi Bedening bayonotida ushbu xalqlarning butun dunyo bo'ylab harakatlanishi haqida hech qanday ma'lumot yo'q. Ingliz kanali Britaniyadan to Bretan tomonidan tasvirlangan Prokopiy oltinchi asrda yozgan. Frank Stenton ushbu kamchilikni "olimning abadiylikni yoqtirmasligi" deb ta'riflaydi; sanasini belgilab bo'lmaydigan yoki Bedening didaktik maqsadlarida ishlatilishi mumkin bo'lmagan an'anaviy materiallar u uchun qiziqish bildirmadi.[81]

Bede Northumbrian edi va bu uning ishini mahalliy tarafkashlik bilan bezatdi.[82] U kirish imkoniyatiga ega bo'lgan manbalar unga boshqa sohalarga qaraganda Angliyaning g'arbiy qismi haqida kam ma'lumot bergan.[83] U Mercia va Wessex yutuqlari haqida nisbatan kam gapiradi, masalan, biron bir narsani eslatib o'tmaydi Boniface, ba'zi bir taniqli qit'aga G'arbiy Saksoniya missionerligi va Bede deyarli eshitgan, ammo Bede qit'adagi Shimoliy Xristian missionerlarini muhokama qiladi. Shuningdek, u maqtovga loyiqdir Aldhelm, G'arbiy Sakson, mahalliy britaniyaliklarni nasroniylikning Rim shakliga o'tkazish uchun ko'p ish qilgan. U anglo-saksonlarning etti podshohini sanab o'tdi imperiumyoki ustunlik; faqat bitta Wessex qiroli, Seawlin, ro'yxatiga kiritilgan va Mercia-dan hech kim yo'q, ammo boshqa joylarda u bir necha merksiyaliklarning dunyoviy kuchini tan oladi.[84] Tarixchi Robin Fleming u Merkiya bilan shunchalik dushman bo'lganligi sababli, Nortumbriya Mercian kuchi bilan kamayib ketganligi sababli u hech qanday Mercian xabarchilariga murojaat qilmagan va uning avliyolari haqida hech qanday hikoya kiritmagan.[85]

Bede Avgustinning Rimdagi missiyasi haqida hikoya qiladi va ingliz ruhoniylari Angliya-Saksonlarni konvertatsiya qilishda Avgustinga yordam berishdan qanday bosh tortganliklari haqida hikoya qiladi. Bu Gildasning Angliya-Saksoniya bosqini paytida Britaniya cherkoviga bergan salbiy bahosi bilan birlashganda, Bedeni mahalliy cherkovga nisbatan juda tanqidiy qarashga olib keldi. Biroq, Bede Avgustinning topshirig'iga binoan, ikkalasi o'rtasidagi urush urush va bosqinchilik tarixi bo'lganligini e'tiborsiz qoldiradi, bu so'z bilan aytganda Barbara York, tabiiy ravishda "ingliz ruhoniylaridan anglo-saksonlarga qarshi har qanday missionerlik impulslarini jilovlagan bo'lar edi".[86]

Dan foydalanish Anno Domini

O'sha paytda Bede Historia Ecclesiastica, sanalarga murojaat qilishning ikkita umumiy usuli bor edi. Ulardan biri foydalanish edi ko'rsatkichlar milodiy 312 yildan boshlab 15 yillik tsikllardan iborat edi. Ayblovning uch xil turi bor edi, ularning har biri yilning har xil kunidan boshlandi. Boshqa yondashuv - podshohlik yillarini - masalan, hukmronlik qilayotgan Rim imperatorini yoki qaysi podshohlik hukmdori muhokama qilinayotganini qo'llash edi. Bu shuni anglatadiki, qirolliklar o'rtasidagi ziddiyatlarni muhokama qilishda, barcha shohlarning podsholik yillarida sanani belgilash kerak edi. Bede bu ikkala yondashuvni ba'zan ishlatgan, ammo uchinchi usulni tanishishdagi asosiy yondashuv sifatida qabul qilgan Anno Domini tomonidan ixtiro qilingan usul Dionisiy Exiguus.[87] Garchi Bede bu usulni ixtiro qilmagan bo'lsa ham, uni qabul qilishi va uni e'lon qilishi De Temporum Ratione, uning xronologiya bo'yicha ishi, hozirgi kunda keng qo'llanilishining asosiy sababidir.[87][88] Beda Venerabilisning Pasxa stoli, tarkibida De Temporum Ratione, Dionysius Exiguusning mashhur Paskal stolidan ishlab chiqilgan.

Baholash

The Historia Ecclesiastica O'rta asrlarda tez-tez ko'chirilgan va unda 160 ga yaqin qo'lyozma saqlanib qolgan. Ularning taxminan yarmi Britaniya orollarida emas, balki Evropa qit'asida joylashgan.[89] Vedening 8-9-asrlarga oid matnlarining aksariyati Tarix ning shimoliy qismlaridan keladi Karoling imperiyasi.[90] Bu jami asarning faqat bir qismi bo'lgan, ulardan yana 100 ga yaqini saqlanib qolgan qo'lyozmalarni o'z ichiga olmaydi. Birinchi marta 1474 va 1482 yillar orasida, ehtimol, da chop etilgan Strazburg, Frantsiya.[89] Zamonaviy tarixchilar Tarix keng miqyosda va bir nechta nashrlari ishlab chiqarilgan.[91] Ko'p yillar davomida ingliz-sakson tarixining asl mohiyati qayta hikoya qilingan Tarix, ammo so'nggi stipendiyalar Bede nima yozmagan bo'lsa, shuncha qilganiga e'tibor qaratdi. Degan ishonch Tarix Bede asarlarining cho'qqisi edi, uning barcha stipendiyalarining maqsadi o'tmishda tarixchilar orasida keng tarqalgan e'tiqod edi, ammo endi ko'pchilik olimlar uni qabul qilmaydilar.[92]

Zamonaviy tarixchilar va Bedening muharrirlari uning erishgan yutuqlarini maqtashgan Historia Ecclesiastica. Stenton uni "zamon va makonning eng muhim shartlaridan tashqari hamma narsadan ustun bo'lgan kichik kitoblar sinfi" dan biri deb hisoblaydi va uning sifatini Bedening "orqali kelgan ma'lumot qismlarini koordinatsiya qilishning hayratlanarli kuchiga bog'liq" deb hisoblaydi. urf-odat, do'stlar munosabati yoki hujjatli dalillar ... Haqiqatni ro'yxatdan o'tkazishga ozgina urinishlar bo'lgan asrda u tarix tushunchasiga erishgan. "[93] Patrik Vormald uni "Angliya tarixchilarining birinchi va buyuklari" deb ta'riflaydi.[94]

The Historia Ecclesiastica Bedaga yuksak obro'-e'tibor bag'ishladi, ammo uning tashvishlari zamonaviy tarix yozuvchisidan farq qilardi.[4] Uning ingliz cherkovini tashkil etish tarixiga va bid'atlarga va ularni yo'q qilish uchun qilingan sa'y-harakatlarga e'tibor qaratishi uni shohlar va podshohliklarning dunyoviy tarixini istisno qilishga olib keldi, bundan tashqari axloqiy dars bo'lishi mumkin yoki ular voqealarni yoritadigan joylar bundan mustasno. cherkov.[4] Bundan tashqari Angliya-sakson xronikasi, O'rta asr yozuvchilari Malmesburylik Uilyam, Huntingdon Genri va Monmutlik Jefri asarlaridan manba va ilhom sifatida foydalangan.[95] Kabi dastlabki zamonaviy yozuvchilar Polydore Vergil va Metyu Parker, Kanterberi Elizabethan arxiepiskopi ham foydalangan Tarixva uning asarlari protestant va katolik tomonlari tomonidan ishlatilgan din urushlari.[96]

Ba'zi tarixchilar Bedening ba'zi ma'lumotlarining ishonchliligini shubha ostiga qo'yishdi. Bir tarixchi Sharlotta Behr shunday deb o'ylaydi Tarixiylar german bosqinchilarining Kentga kelishi haqidagi voqeani aslida nima bo'lganligi bilan bog'liq deb hisoblash kerak emas, aksincha Bede davrida Kentda bo'lgan afsonalar bilan bog'liq.[97]

Ehtimol, Bedening asari, chunki u juda ko'p nusxa ko'chirilgan, boshqalarni tarix yozishdan qaytargan va hattoki eski tarixiy asarlarni o'z ichiga olgan qo'lyozmalar yo'qolishiga olib kelgan bo'lishi mumkin.[98]

Boshqa tarixiy asarlar

Bedening nusxasidan bir sahifa Sent-Kutbertning hayoti, ko'rsatish Shoh Atelstan asarni avliyoga taqdim etish. Ushbu qo'lyozma 934 yilda Sent-Kutbertning maqbarasiga berilgan.[99]

Solnomalar

Uning 66-bobi sifatida Vaqtni hisoblash to'g'risida, 725 yilda Bede yozgan Buyuk xronika (Chronica maiora), ba'zan ular alohida asar sifatida tarqaldi. So'nggi voqealar uchun Xronika, unga o'xshab Voiziy tarixiversiyasiga asoslanib Gildasga ishongan Liber Pontificalis hech bo'lmaganda papalik uchun Papa Sergius I (687-701) va boshqa manbalar. Avvalgi voqealar uchun u Evseviynikidan foydalangan Chronikoi Kanones. Voqealar sanasi Xronika yaratilish davridan foydalangan holda uning boshqa asarlariga mos kelmaydi Anno Mundi.[100]

Hagiografiya

Uning boshqa tarixiy asarlari Uormut va Jarrovaning abbatlari hayoti, shuningdek, she'riy va nasriy hayotlarini o'z ichiga olgan. Lindisfarne shahridagi avliyo Kutbert, moslashuvi Nolalik Paulinus "s Aziz Feliksning hayotiva yunoncha tarjimasi Ehtiros St Anastasius. Shuningdek, u azizlarning ro'yxatini yaratdi Martirologiya.[101]

Teologik ishlar

O'z vaqtida, Bede o'zining Bibliyadagi sharhlari va eksgetik va boshqa diniy asarlari bilan mashhur edi. Yozuvlarining aksariyati shu turda bo'lib, Eski Ahd va Yangi Ahdni qamrab olgan. Ko'pchilik O'rta asrlarda omon qolgan, ammo bir nechtasi yo'qolgan.[102] U o'zining ilohiy asarlari uchun unvonga sazovor bo'ldi Doktor Anglorum va nima uchun uni avliyo deb e'lon qilishdi.[103]

Bede avvalgilaridan o'rganishni sintez qildi va uzatdi, shuningdek, bilimga ehtiyotkorlik bilan, oqilona yangilik kiritdi (masalan, erning yoshini qayta hisoblash - bid'atchilik ayblovlaridan omon qolmasdan oldin tsenzuraga tortildi va oxir-oqibat o'z qarashlarini arxiepiskop Ussher qo'llab-quvvatladi XVI asr - pastga qarang), bu diniy ahamiyatga ega edi. Buning uchun u yunon tilini o'rganib, ibroniy tilini o'rganishga urindi. U Eski va Yangi Ahdni o'qish va qayta o'qish uchun vaqt sarfladi. U matnidan o'rganganligini eslatib o'tadi Jerom "s Vulgeyt ibroniycha matndan edi. U shuningdek cherkovning lotin va yunon otalarini o'rgangan. Jarrowdagi monastir kutubxonasida ilohiyotchilarning ko'plab kitoblari, shu jumladan asarlar mavjud edi Rayhon, Kassian, Jon Xrizostom, Seviliyalik Isidor, Origen, Nazianzusning Gregori, Gipponing avgustinasi, Jerom, Papa Gregori I, Milanlik Ambrose, Kassiodorus va Kipriy.[65][103] U Bibliyadagi matnlarning o'zi bilan birgalikda o'z sharhlarini va boshqa diniy asarlarni yozishda foydalangan.[103] Uning lotin tilidagi tarjimasi bor edi Evagrius ning Afanasiy "s Antoniyning hayoti va nusxasi Sulpicius Severus ' Sent-Martin hayoti.[65] Kabi kamroq tanilgan yozuvchilardan ham foydalangan Fulgentius, Eklanumdan Julian, Tikoniy va Akvitaniya rivoji. Bede birinchi bo'lib Jerom, Avgustin, Papa Gregori va Ambruzeni to'rtta lotin deb atagan Cherkov otalari.[104] Bedening o'z izohlaridan ko'rinib turibdiki, u o'zining da'vati shogirdlariga va o'quvchilariga cherkov otalarining ilohiyoti va fikrlarini tushuntirish edi.[105]

Bede, shuningdek, ibodat marosimlarida ishlatiladigan ilohiyotni tushuntirish uchun yozilgan uylar, asarlar yozgan. U kabi nasroniylarning asosiy mavsumlarida homiliyalar yozgan Kelish, Ro'za, yoki Fisih bayrami, shuningdek boshqa muhim mavzularning yubileylari kabi boshqa mavzularda.[103]

Bede ilohiyotshunosligining ikkala turi ham O'rta asrlarda keng tarqalgan. Uning bir necha Injil sharhlari tarkibiga kiritilgan Glossa Ordinaria, XI asrda Injil sharhlari to'plami. Bedening ba'zi uylari tomonidan to'plangan Pol Deacon va ular ushbu shaklda Monastir idorasi. Avliyo Bonifas qit'adagi missionerlik harakatlarida Bedening uylaridan foydalangan.[103]

Ba'zan Bede o'zining diniy kitoblariga o'z asarlarida chizilgan o'tmishdoshlarning e'tirofini kiritgan. Ikki holatda, u o'z manbalarining tafsilotlarini ko'rsatadigan o'zining chekka yozuvlarini nusxa ko'chiruvchi tomonidan saqlanishi kerakligi to'g'risida ko'rsatma qoldirgan va u dastlab o'z manbalariga oid marginal izohlarni o'zlarining boshqa asarlariga qo'shgan bo'lishi mumkin. U aniq ko'rsatmagan joyda, u foydalanishi mumkin bo'lgan kitoblarni u foydalangan iqtiboslar bilan aniqlash mumkin. A full catalogue of the library available to Bede in the monastery cannot be reconstructed, but it is possible to tell, for example, that Bede was very familiar with the works of Virgil. There is little evidence that he had access to any other of the pagan Latin writers—he quotes many of these writers, but the quotes are almost found in the Latin grammars that were common in his day, one or more of which would certainly have been at the monastery. Another difficulty is that manuscripts of early writers were often incomplete: it is apparent that Bede had access to Pliny's Entsiklopediya, for example, but it seems that the version he had was missing book xviii, since he did not quote from it in his De temporum ratione.[106][f]

Bede's works included Vahiy haqidagi sharh,[108] Sharh Katolik maktublari,[109] Commentary on Acts, Reconsideration on the Books of Acts,[110] On the Gospel of Mark, On the Gospel of Lukeva Xushxabardagi oilalar.[111] At the time of his death he was working on a translation of the Gospel of St. John into English.[112] He did this for the last 40 days of his life. When the last passage had been translated he said: "All is finished."[37] The works dealing with the Old Testament included Commentary on Samuel,[113] Ibtido haqidagi sharh,[114] Commentaries on Ezra and Nehemiah, On the Temple, On the Tabernacle,[115] Commentaries on Tobit, Commentaries on Proverbs,[116] Commentaries on the Song of Songs, Commentaries on the Canticle of Habakkuk,[117] The works on Ezra, the tabernacle and the temple were especially influenced by Gregory the Great's writings.[118]

Historical and astronomical chronology

De natura rerum, 1529

De temporibus, yoki Vaqtida, written in about 703, provides an introduction to the principles of Easter computus.[119] This was based on parts of Seviliyalik Isidor "s Etimologiyalar, and Bede also included a chronology of the world which was derived from Eusebius, with some revisions based on Jerome's translation of the Bible.[4] In about 723,[4] Bede wrote a longer work on the same subject, On the Reckoning of Time, which was influential throughout the Middle Ages.[120] He also wrote several shorter letters and essays discussing specific aspects of computus.

On the Reckoning of Time (De temporum ratione ) included an introduction to the traditional ancient and medieval view of the kosmos, including an explanation of how the sferik yer influenced the changing length of daylight, of how the mavsumiy motion of the Sun and Moon influenced the changing appearance of the Yangi oy at evening twilight.[121] Bede also records the effect of the moon on suv oqimlari. He shows that the twice-daily timing of tides is related to the Moon and that the lunar monthly cycle of spring and neap tides is also related to the Moon's position.[122] He goes on to note that the times of tides vary along the same coast and that the water movements cause low tide at one place when there is high tide elsewhere.[123] Since the focus of his book was the computus, Bede gave instructions for Pasxa sanasini hisoblash from the date of the Paskal to'lin oyi, for calculating the motion of the Sun and Moon through the burj, and for many other calculations related to the calendar. He gives some information about the months of the Anglo-Saxon calendar.[124]

Any codex of Beda Venerabilis' Easter table is normally found together with a codex of his De temporum ratione. Bede's Easter table, being an exact extension of Dionisiy Exiguus ' Paschal table and covering the time interval AD 532–1063,[125] contains a 532-year Paschal cycle based on the so-called classical Alexandrian 19-year lunar cycle,[126] being the close variant of bishop Teofilus Tomonidan taklif qilingan 19 yillik oy tsikli Annianus va episkop tomonidan qabul qilingan Iskandariya Kirili around AD 425.[127] The ultimate similar (but rather different) predecessor of this Metonic 19-year lunar cycle is the one invented by Anatolius around AD 260.[128]

For calendric purposes, Bede made a new calculation of the age of the world beri yaratish, which he dated as 3952 BC. Because of his innovations in computing the age of the world, he was accused of heresy at the table of Bishop Wilfrid, his chronology being contrary to accepted calculations. Once informed of the accusations of these "lewd rustics," Bede refuted them in his Letter to Plegwin.[129]

In addition to these works on astronomical timekeeping, he also wrote De natura rerum, yoki Narsalarning tabiati to'g'risida, modelled in part after the work of the same title by Isidore of Seville.[130] His works were so influential that late in the ninth century Notker the Stammerer, rohib Avliyo Gall monastiri in Switzerland, wrote that "God, the orderer of natures, who raised the Sun from the East on the fourth day of Creation, in the sixth day of the world has made Bede rise from the West as a new Sun to illuminate the whole Earth".[131]

O'quv ishlari

Bede wrote some works designed to help teach grammar in the abbey school. Ulardan biri edi De arte metrica, a discussion of the composition of Latin verse, drawing on previous grammarians' work. It was based on Donatus' De pedibus va Servius ' De finalibus and used examples from Christian poets as well as Virgil. It became a standard text for the teaching of Latin verse during the next few centuries. Bede dedicated this work to Cuthbert, apparently a student, for he is named "beloved son" in the dedication, and Bede says "I have laboured to educate you in divine letters and ecclesiastical statutes"[132] Orfografiya is a work on imlo, designed to help a medieval reader of Latin with unfamiliar abbreviations and words from classical Latin works. Although it could serve as a textbook, it appears to have been mainly intended as a reference work. The date of composition for both of these works is unknown.[133]

De schematibus et tropis sacrae scripturae discusses the Bible's use of rhetoric.[4] Bede was familiar with pagan authors such as Virgil, but it was not considered appropriate to teach biblical grammar from such texts, and Bede argues for the superiority of Christian texts in understanding Christian literature.[4][134] Similarly, his text on poetic metre uses only Christian poetry for examples.[4]

Vernacular poetry

According to his disciple Cuthbert, Bede was doctus in nostris carminibus ("learned in our songs"). Cuthbert's letter on Bede's death, the Epistola Cuthberti de obitu Bedae, moreover, commonly is understood to indicate that Bede composed a five-line vernacular poem known to modern scholars as Bedening o'lim qo'shig'i

And he used to repeat that sentence from Aziz Pol "It is a fearful thing to fall into the hands of the living God," and many other verses of Scripture, urging us thereby to awake from the slumber of the soul by thinking in good time of our last hour. And in our own language—for he was familiar with English poetry—speaking of the soul's dread departure from the body:

Fore ðæm nedfere nænig wiorðe
ðonc snottora ðon him ðearf siæ
to ymbhycgenne ær his hinionge
hwæt his gastæ godes oððe yfles
æfter deað dæge doemed wiorðe.[135]

Facing that enforced journey, no man can be
More prudent than he has good call to be,
If he consider, before his going hence,
What for his spirit of good hap or of evil
After his day of death shall be determined.

As Opland notes, however, it is not entirely clear that Cuthbert is attributing this text to Bede: most manuscripts of the latter do not use a cheklangan fe'l to describe Bede's presentation of the song, and the theme was relatively common in Old English and Anglo-Latin literature. The fact that Cuthbert's description places the performance of the Old English poem in the context of a series of quoted passages from Sacred Scripture, indeed, might be taken as evidence simply that Bede also cited analogous vernacular texts.[136] On the other hand, the inclusion of the Old English text of the poem in Cuthbert's Latin letter, the observation that Bede "was learned in our song," and the fact that Bede composed a Latin poem on the same subject all point to the possibility of his having written it. By citing the poem directly, Cuthbert seems to imply that its particular wording was somehow important, either since it was a vernacular poem endorsed by a scholar who evidently frowned upon secular entertainment[137] or because it is a direct quotation of Bede's last original composition.[138]

Veneratsiya

Bede depicted at St. Bede's school, Chennay

There is no evidence for cult being paid to Bede in England in the 8th century. One reason for this may be that he died on the feast day of Kanterberining Avgustin. Later, when he was hurmatga sazovor in England, he was either commemorated after Augustine on 26 May, or his feast was moved to 27 May. However, he was venerated outside England, mainly through the efforts of Boniface va Alcuin, both of whom promoted the cult on the continent. Boniface wrote repeatedly back to England during his missionary efforts, requesting copies of Bede's theological works. Alcuin, who was taught at the school set up in York by Bede's pupil Ecgbert, praised Bede as an example for monks to follow and was instrumental in disseminating Bede's works to all of Alcuin's friends.[139] Bede's cult became prominent in England during the 10th-century revival of monasticism and by the 14th century had spread to many of the cathedrals of England. Vulfstan, Worcester episkopi was a particular devotee of Bede's, dedicating a church to him in 1062, which was Wulfstan's first undertaking after his consecration as bishop.[140]

His body was 'tarjima qilingan ' (the ecclesiastical term for relocation of relics) from Jarrow to Durham Cathedral around 1020, where it was placed in the same tomb with Saint Cuthbert of Lindisfarne. Later Bede's remains were moved to a shrine in the Galilee Chapel at Darxem sobori in 1370. The shrine was destroyed during the Ingliz tili islohoti, but the bones were reburied in the chapel. In 1831 the bones were dug up and then reburied in a new tomb, which is still there.[141] Boshqalar yodgorliklar tomonidan da'vo qilingan York, Glastonberi[10] va Fulda.[142]

His scholarship and importance to Catholicism were recognised in 1899 when he was declared a Cherkov doktori.[4] He is the only Englishman named a Doctor of the Church.[37][89] He is also the only Englishman in Dante "s Jannat (Paradiso X.130), mentioned among theologians and doctors of the church in the same canto as Seviliyalik Isidor and the Scot Richard of St. Victor.

His feast day was included in the Umumiy Rim taqvimi in 1899, for celebration on 27 May rather than on his date of death, 26 May, which was then the feast day of Sankt-Avgustin, Canterbury. He is venerated in both the Anglican and Catholic Church, with a feast day of 25 May,[89] and in the Eastern Orthodox Church, with a feast day on 27 May (Βεδέα του Ομολογητού).[143]

Bede became known as Hurmatli Bede (Lotin: Beda Venerabilis) by the 9th century[144] because of his holiness,[37] but this was not linked to consideration for avliyolik katolik cherkovi tomonidan. According to a legend, the epithet was miraculously supplied by angels, thus completing his unfinished epitaph.[145][g] It is first utilised in connection with Bede in the 9th century, where Bede was grouped with others who were called "venerable" at two ecclesiastical councils held at Aachen in 816 and 836. Pol Deacon then referred to him as venerable consistently. By the 11th and 12th century, it had become commonplace.[8]

Zamonaviy meros

Bede's reputation as a historian, based mostly on the Historia Ecclesiastica, remains strong;[93][94] tarixchi Walter Goffart says of Bede that he "holds a privileged and unrivalled place among first historians of Christian Europe".[91] His life and work have been celebrated with the annual Jarrow Lecture, held at St. Paul's Church, Jarrow, since 1958.[146] Jarrow Hall – Anglo-Saxon Farm, Village and Bede Museum (previously known as Bede's World), is a museum that celebrates the history of Bede and other parts of English heritage, on the site where he lived. Bede Metro stantsiyasi, part of the Tyne and Wear Metro light rail network, is named after him.

Shuningdek qarang

Kutubxona resurslari haqida
Bede
By Bede

Izohlar

  1. ^ Bede's words are "Ex quo tempore accepti presbyteratus usque ad annum aetatis meae LVIIII ..."; which means "From the time I became a priest until the fifty-ninth year of my life I have made it my business ... to make brief extracts from the works of the venerable fathers on the holy Scriptures ..."[5][6] Other, less plausible, interpretations of this passage have been suggested—for example that it means Bede stopped writing about scripture in his fifty-ninth year.[7]
  2. ^ Cuthbert is probably the same person as the later abbot of Monkwearmouth-Jarrow, but this is not entirely certain.[8]
  3. ^ Seviliyalik Isidor lists six orders below a deacon, but these orders need not have existed at Monkwearmouth.[6]
  4. ^ The key phrase is per linguae curationem, which is variously translated as "how his tongue was healed", "[a] canker on the tongue", or, following a different interpretation of curationem, "the guidance of my tongue".[29]
  5. ^ The letter itself is in Bedae Opera de Temporibus edited by C. W. Jones, pp. 307–315
  6. ^ Laistner provides a list of works definitely or tentatively identified as in Bede's library.[107]
  7. ^ The legend tells that the monk engraving the tomb was stuck for an epithet. He had got as far as Hac sunt in fossa Bedae ... ossa ("Here in this grave are the bones of ... Bede") before heading off to bed. In the morning an angel had inserted the word venerabilis.

Adabiyotlar

  1. ^ a b v d e f Rey 2001, 57-59 betlar
  2. ^ Bruks 2006 yil, p. 5
  3. ^ Colgrave & Mynors 1969, p. xix
  4. ^ a b v d e f g h men j k l m n o p q r s t siz v w x Kempbell 2004 yil
  5. ^ Colgrave & Mynors 1969, 566-567 betlar
  6. ^ a b v Blair 1990, p. 253
  7. ^ Whiting, "The Life of the Venerable Bede", in Thompson, "Bede: His Life, Times and Writing", p. 4.
  8. ^ a b v Higham 2006, 9-10 betlar
  9. ^ Bede, Voiziy tarixi, V.24, p. 329.
  10. ^ a b v Fermer 2004 yil, 47-48 betlar
  11. ^ Colgrave & Mynors 1969, pp. xix–xx
  12. ^ Blair 1990, p. 4
  13. ^ J. Insley, "Portesmutha" in: Reallexikon der Germanischen Altertumskunde jild 23, Walter de Gruyter (2003), 291.
  14. ^ Förstemann, Altdeutsches Namenbuch s.v. BUD (289) connects the Old High German short name Bodo (variantlar Boto, Boddo, Potho, Boda, Puoto etc.) as from the same verbal root.
  15. ^ a b Higham 2006, 8-9 betlar
  16. ^ Swanton 1998 yil, 14-15 betlar
  17. ^ Kendall 2010 yil, p. 101; Rowley 2017, p. 258
  18. ^ a b Blair 1990, p. 178
  19. ^ Blair 1990, p. 241
  20. ^ a b v Colgrave & Mynors 1969, p. xx
  21. ^ Plummer, Bedae Opera Historica, vol. Men, p. xii.
  22. ^ Blair 1990, p. 181
  23. ^ a b v d e Blair 1990, p. 5
  24. ^ Blair 1990, p. 234
  25. ^ "Classical and Medieval MSS". Bodleian kutubxonasi. Olingan 30 dekabr 2010.
  26. ^ A few pages from another copy are held by the Britaniya muzeyi. Farmer 1978, p. 20
  27. ^ Rey 2001, p. 57
  28. ^ Whiting, "The Life of the Venerable Bede", in Thompson, "Bede: His Life, Times and Writing", pp. 5–6.
  29. ^ a b Dorothy Whitelock, "Bede and his Teachers and Friends", in Bonner, Famulus Christi, p. 21.
  30. ^ a b Blair 1990, p. 267
  31. ^ Xursat, Muhtaramga yordam bering, p. 38.
  32. ^ Goffart, Hikoyachilar p. 322
  33. ^ a b Blair 1990, p. 305
  34. ^ Higham 2006, p. 15
  35. ^ Colgrave & Mynors 1969, p. 556n
  36. ^ Plummer, Bedae Opera Historica, vol. II, p. 3.
  37. ^ a b v d e Fr. Paolo O. Pirlo, SHMI (1997). "St. Venerable Bede". Mening birinchi azizlar kitobim. Muqaddas Maryamning o'g'illari beg'ubor - sifatli katolik nashrlari. p. 104. ISBN  978-971-91595-4-4.
  38. ^ Colgrave & Mynors 1969, pp. 580–587
  39. ^ Blair 1990, p. 307
  40. ^ Donald Scragg, "Bede's Death Song", in Lapidge, Encyclopaedia of Anglo-Saxon England, p. 59.
  41. ^ Colgrave & Mynors 1969, pp. 580–581n
  42. ^ "St. Gallen Stiftsbibliothek Cod. Sang. 254. Jerome, Commentary on the Old Testament book of Isaiah. Includes the most authentic version of the Old English "Death Song" by the Venerable Bede". Europeana Regia. Arxivlandi asl nusxasi 2013 yil 3-dekabrda. Olingan 5 iyun 2013.
  43. ^ a b Iqtibos qilingan 1990 yil, p. 57
  44. ^ 1990 yil, p. 57
  45. ^ Holder (trans.), Bede: On the Tabernacle, (Liverpool: Liverpool Univ. Pr., 1994), pp. xvii–xx.
  46. ^ McClure and Collins, Cherkov tarixi, xviii – xix-bet.
  47. ^ Goffart 1988, s.224-243
  48. ^ Frantzen, Allan J. (1983). The Literature of Penance in Anglo-Saxon England (1-nashr). Nyu-Brunsvik: Rutgers universiteti matbuoti. p. 1. ISBN  978-0813509556.
  49. ^ a b Farmer 1978, p. 21
  50. ^ "Albinus" . Milliy biografiya lug'ati. London: Smith, Elder & Co. 1885–1900.
  51. ^ a b Farmer 1978, p. 22
  52. ^ a b v Farmer 1978, p. 31
  53. ^ Farmer 1978, 31-32 betlar
  54. ^ Abels 1983, 1-2 bet
  55. ^ a b Farmer 1978, p. 32
  56. ^ Bede, "Preface", Historia Ecclesiastica, p. 41.
  57. ^ Cramp, "Monkwearmouth (or Wearmouth) and Jarrow", pp. 325–326.
  58. ^ Michael Lapidge, "Libraries", in Lapidge, Encyclopaedia of Anglo-Saxon England, 286-287 betlar.
  59. ^ a b v d Farmer 1978, p. 25
  60. ^ a b Campbell, "Bede", in Dorey, Lotin tarixchilari, p. 162.
  61. ^ Campbell, "Bede", in Dorey, Lotin tarixchilari, p. 163.
  62. ^ Lapidge, "Gildas", p. 204.
  63. ^ Meyvaert 1996, p. 831
  64. ^ Meyvaert 1996, p. 843
  65. ^ a b v d Colgrave & Mynors 1969, xxv – xxvi
  66. ^ Plummer, Bedae Opera Historic, vol. Men, p. xxiv.
  67. ^ a b Campbell, "Bede", in Dorey, Lotin tarixchilari, p. 164.
  68. ^ Keynes, "Nothhelm", pp. 335 336.
  69. ^ a b v Bede, Historia Ecclesiastica, Kirish so'zi, p. 42.
  70. ^ Goffart 1988, pp. 296–307
  71. ^ Bruks 2006 yil, 7-10 betlar
  72. ^ Bruks 2006 yil, 12-14 betlar
  73. ^ Farmer 1978, p. 26
  74. ^ a b Farmer 1978, p. 27
  75. ^ Lapidj 2005 yil, p. 323
  76. ^ Colgrave & Mynors 1969, pp. xxxvii–xxxviii
  77. ^ Plummer, Bedae Opera Historica, vol. I, pp. liii–liv.
  78. ^ a b Colgrave & Mynors 1969, xxx – xxxi
  79. ^ Higham, N.J. (2013). "Bede's Agenda in Book IV of the 'Ecclesiastical History of the English People': A Tricky Matter of Advising the King". Voizat tarixi jurnali. 64 (3): 476–493. doi:10.1017/s0022046913000523.
  80. ^ Colgrave & Mynors 1969, pp. xxxiv–xxxvi
  81. ^ Stenton 1971 yil, 8-9 betlar
  82. ^ Wallace-Hadrill 1988, p. xxxi
  83. ^ York 2006 yil, p. 119
  84. ^ York 2006 yil, 21-22 betlar
  85. ^ Fleming 2011, p. 111
  86. ^ York 2006 yil, p. 118
  87. ^ a b Colgrave & Mynors 1969, xviii – xix-bet
  88. ^ Stenton 1971 yil, p. 186
  89. ^ a b v d Rayt 2008 yil, 4-5 bet
  90. ^ Higham 2006, p. 21
  91. ^ a b Goffart 1988, p. 236
  92. ^ Goffart 1988, 238-239 betlar
  93. ^ a b Stenton 1971 yil, p. 187
  94. ^ a b Wormald 1999, p. 29
  95. ^ Higham 2006, p. 27
  96. ^ Higham 2006, p. 33
  97. ^ Behr 2000, pp. 25–52
  98. ^ Plummer, Bedae Opera Historica, vol. Men, p. xlvii and note.
  99. ^ Cannon & Griffiths 1997, 42-43 bet
  100. ^ Wallis (trans.), Vaqtni hisoblash, pp. lxvii–lxxi, 157–237, 353–66
  101. ^ Goffart 1988, 245-246 betlar
  102. ^ Jigarrang 1987 yil, p. 42
  103. ^ a b v d e Ward 2001, pp. 57–64
  104. ^ 1990 yil, p. 44
  105. ^ Meyvaert 1996, p. 827
  106. ^ M.L.W. Laistner, "The Library of the Venerable Bede", in A.H. Thompson, "Bede: His Life, Times and Writings", pp. 237–262.
  107. ^ M.L.W. Laistner, "The Library of the Venerable Bede", in A.H. Thompson, "Bede: His Life, Times and Writings", pp. 263–266.
  108. ^ 1990 yil, p. 51
  109. ^ 1990 yil, p. 56
  110. ^ 1990 yil, 58-59 betlar
  111. ^ 1990 yil, p. 60
  112. ^ Loyn 1962, p. 270
  113. ^ 1990 yil, p. 67
  114. ^ 1990 yil, p. 68
  115. ^ 1990 yil, p. 72
  116. ^ Obermair 2010, 45-57 betlar
  117. ^ 1990 yil, p. 74
  118. ^ Thacker 1998, p. 80
  119. ^ Jigarrang 1987 yil, p. 37
  120. ^ Jigarrang 1987 yil, 38-41 bet
  121. ^ Bede 2004, pp. 82–85, 307–312
  122. ^ Bede 2004, 64-65-betlar.
  123. ^ Bede 2004, p. 65.
  124. ^ Bede 2004, pp. 53–54, 285–287; Shuningdek qarang [1]
  125. ^ Zuidhoek (2019) 103-120
  126. ^ Zuidhoek (2019) 70
  127. ^ Mosshammer (2008) 190-203
  128. ^ Declercq (2000) 65-66
  129. ^ Bede 2004, pp. xxx, 405–415
  130. ^ Jigarrang 1987 yil, p. 36
  131. ^ Bede 2004, p. lxxxv
  132. ^ Jigarrang 1987 yil, 31-32 betlar
  133. ^ Jigarrang 1987 yil, 35-36 betlar
  134. ^ Colgrave gives the example of Desiderius of Vienne, who was reprimanded by Gregory the Great for using "heathen" authors in his teaching.
  135. ^ Colgrave & Mynors 1969, pp. 580–583
  136. ^ Opland 1980, 140-141 betlar
  137. ^ McCready 1994, pp. 14–19
  138. ^ Opland 1980, p. 14
  139. ^ 1990 yil, 136-138 betlar
  140. ^ 1990 yil, p. 139
  141. ^ Rayt 2008 yil, p. 4 (caption)
  142. ^ Higham 2006, p. 24
  143. ^ "Venerable Bede, the Church Historian".
  144. ^ Rayt 2008 yil, p. 3
  145. ^ Katolik Entsiklopediyasi maqolasi Hurmatli to'shak
  146. ^ "The jarrow lecture". stpaulschurchjarrow.com. Arxivlandi asl nusxasi 2008 yil 14 sentyabrda. Olingan 4 oktyabr 2009.

Manbalar

Birlamchi manbalar

Bede (c. 860). "St. Gallen Stiftsbibliothek Cod. Sang. 254. Jerome, Commentary on the Old Testament book of Isaiah. Includes the most authentic version of the Old English "Death Song" by the Venerable Bede". Europeana Regia. Arxivlandi asl nusxasi 2013 yil 3-dekabrda. Olingan 5 iyun 2013.CS1 maint: ref = harv (havola)
 ——— (1896). Plummer, C (ed.). Tarix. eccl. · Venerabilis Baedae opera historica. 2 jild.
 ———  (1969). Kolgreyv, Bertram; Mynors, R.A.B. (tahr.). Bedening "Ingliz xalqining cherkov tarixi". Oksford: Clarendon Press. ISBN  978-0-19-822202-6.CS1 maint: ref = harv (havola) (Parallel Latin text and English translation with English notes.)
 ——— (1991). D. H. Farmer (ed.). Ingliz xalqining cherkov tarixi. Leo Sherley-Prays tomonidan tarjima qilingan. Revised by R.E. Latham. London: Pingvin. ISBN  978-0-14-044565-7.CS1 maint: ref = harv (havola)
 ——— (1994). Makklur, Djudit; Kollinz, Rojer (tahrir). Ingliz xalqining cherkov tarixi. Oksford: Oksford universiteti matbuoti. ISBN  978-0-19-283866-7.CS1 maint: ref = harv (havola)
 ——— (1943). Jones, C.W. (ed.). Bedae Opera de Temporibus. Cambridge, MA: Mediaeval Academy of America.CS1 maint: ref = harv (havola)
 ———  (2004). Bede: The Reckoning of Time. Translated by Wallis, Faith. Liverpool: Liverpool University Press. ISBN  978-0-85323-693-1.CS1 maint: ref = harv (havola)
 ———  (2011). On the Song of Songs and selected writings. The Classics of Western Spirituality. Translated by Holder, Arthur G. New York: Paulist Press. ISBN  978-0-8091-4700-7.CS1 maint: ref = harv (havola) (contains translations of On the Song of Songs, Homilies on the Gospels va tanlovi Ecclesiastical history of the English people).
Angliya-sakson xronikasi. Translated by Swanton, Michael James. Nyu-York: Routledge. 1998 yil. ISBN  978-0-415-92129-9.

Ikkilamchi manbalar

Abels, Richard (1983). "The Council of Whitby: A Study in Early Anglo-Saxon Politics". Britaniya tadqiqotlari jurnali. 23 (1): 1–25. doi:10.1086/385808. JSTOR  175617.CS1 maint: ref = harv (havola)
Behr, Charlotte (2000). "The Origins of Kingship in Early Medieval Kent". Ilk o'rta asr Evropasi. 9 (1): 25–52. doi:10.1111/1468-0254.00058.CS1 maint: ref = harv (havola)
Bler, Piter Xanter (1990). Bede dunyosi (1970 yildagi nashr). Kembrij: Kembrij universiteti matbuoti. ISBN  978-0-521-39819-0.CS1 maint: ref = harv (havola)
Bruks, Nikolas (2006). "Britaniyaliklardan ingliz tiliga nasroniylikgacha: konversiyani Bede talqinini buzish". Xau shahrida, Nikolay; Karkov, Ketrin (tahr.). Angliya-Saksoniya Angliyasida konversiya va mustamlaka. Tempe: Arizona Center for Medieval and Renaissance Studies. 1-30 betlar. ISBN  978-0-86698-363-1.CS1 maint: ref = harv (havola)
Brown, George Hardin (1987). Bede, the Venerable. Boston: Twayne. ISBN  978-0-8057-6940-1.CS1 maint: ref = harv (havola)
 ——— (1999). "Royal and Ecclesiastical rivalries in Bede's History". Renascence. 51 (1): 19–33. doi:10.5840/renascence19995213.CS1 maint: ref = harv (havola)
Campbell, J. (2004). "Bede (673/4–735)". Milliy biografiyaning Oksford lug'ati (2008 yil may oyida tahrir qilingan). Oksford universiteti matbuoti.CS1 maint: ref = harv (havola)
Kannon, Jon; Griffiths, Ralph (1997). Britaniya monarxiyasining Oksford Illustrated tarixi. Oksford universiteti matbuoti. ISBN  978-0-19-822786-1.CS1 maint: ref = harv (havola)
Chadvik, Genri (1995). "Theodore, the English Church, and the Monothelete Controversy". In Lapidge, Michael (ed.). Arxiyepiskop Teodor. Cambridge Studies in Anglo-Saxon England #11. Kembrij: Kembrij universiteti matbuoti. 88-95 betlar. ISBN  978-0-521-48077-2.CS1 maint: ref = harv (havola)
Kolgreyv, Bertram; Mynors, R.A.B. (1969). "Kirish". Bedening "Ingliz xalqining cherkov tarixi". Oksford: Clarendon Press. ISBN  978-0-19-822202-6.CS1 maint: ref = harv (havola)
Declercq, Georges (2000). Anno Domini (Xristian davrining kelib chiqishi). Qaytish: Brepollar. ISBN  9782503510507.CS1 maint: ref = harv (havola)
Dorey, T.A. (1966). Lotin tarixchilari. London: Routledge va Kegan Pol.CS1 maint: ref = harv (havola)
Farmer, David Hugh (1978). Azizlarning Oksford lug'ati. Oksford: Oksford universiteti matbuoti. ISBN  978-0-19-282038-9.CS1 maint: ref = harv (havola)
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