[209] Bede ii. 13.
[210] E.g. as in Bede iii. 1.
[211] One may bear in mind that practically all active proselytizing Christianity of the period was of a monastic type.
[212] A.D. 709. Hist. Ecc. v. 19, where another instance is also given; and see ibid. v. 7.
[213] See the pieces in Thorpe’s Codex Exoniensis, e.g. the “Supplication,” p. 452.
[214] Ecc. Hist. iv. 22.
[215] Bede, Hist. Ecc. iii. 19; v. 12, 13, 14. Of these the most famous is the vision of Fursa, an Irishman; but others were had by Northumbrians. Plummer, in his edition of Bede, vol. ii. p. 294, gives a list of such visions in the Middle Ages.
[216] On Aldhelm see Ebert, Allegemeine Ges. des Lit. des Mittelalters; and Roger, L’Enseignement des lettres classiques, etc., p. 288 sqq.
[217] This is noticeable in his Commentary on the Gospel of John, Migne, Pat. Lat. 92, col. 633 sqq.
[218] Migne, Pat. Lat. 91, col. 9. In another prefatory epistle to the same bishop Acca, Bede intimates that he has abridged the language of the Fathers: he says it is inconvenient always to put their names in the text. Instead he has inscribed the proper initials of each Father in the margin opposite to whatever he may have taken from him (in Lucae Evangelium expositio, Migne 92, col. 304).