COULD YOU CORRECT THIS PART OF MY DISCOURSE, PLEASE? IT'S URGENT!!
My work is divided into 3 parts.
In the first part I introduced the figure of Bede, who was a northumbrian monk who lived between the VII and the VIII century. He wrote many kinds of works – for instance, works about poetry, metric, orthography, and so on. Since he wrote so many types of works, I decided to focus my attention on just one particular work, - in fact, I limited myself to analysing Bede’s Historia Ecclesiastica. This is a very important masterpiece, not only for the medieval England, but also for the entire Western world of that time; it is a work where the most fundamental and important traditions of that age come together (the Roman, the Celtic, the Germanic tradition). This work represents and celebrates a particular historical moment, in which the English people find his own identity and his roots. But, moreover, this work is important because Bede uses it to celebrate and to extol the birth of the English people.
In the second part of my work, I took into consideration the Anglosaxon translation of Bede’s latin work. This translation might have been written during the second half of the IX century during the reign of king Alfred the Great. The chapter analyses the various studies of the main scholars that followed each other from the nineteenth century on. Some of these scholars give the translation to king Alfred himself, others think he might have been just the person who might have paid someone for it, other scholars believe that the translation was made by an author from Mercia at the king’s court. In this chapter I examined the handwritten tradition as well and I highlighted the connection between the Latin version and its Anglosaxon translation.
In the third part of the work I dealt with what Bede calls mirabilia, that is, miracles, visions and premonitory signs of the Historia Ecclesiastica. Bede’s choice to add some miracles to his narration is clear and easy to understand if we consider the role of the historiographer during the VIII century in England. In fact, Bede is both an historiographer and an hagiographer. He is able to mix together these two aspects of his work. Moreover, I want to underline that this chapter is also useful to describe Bede’s idea of the mirabilia, which are the emblem of the divine will and the way through which and over which the relation between the men and God stays.
I divided the miracles of the whole work into different typologies, on the basis of Colgrave and Loomis’s essays.
At the end of my work I examined twelve examples of miracles I think to be, from a literary point of view, more successful and emblematic to make it clear Bede’s idea of the world. I analysed some miracles about water, for example the case of Ethelwold and that of Aidan where they are able to calm down or to foresee a terrible storm, some about the incorruptibility of the bodies of some characters, such as Etheldreda’s, Fursey’s, Oswald’s and so on, some about the recovery of sick people or ill animals that manage to recover thanks to king Oswald’s power or to the bishop Aidan, and some about the heavenly light, such as in the case of the two brothers Hewald. I also studied king Edwin’s vision, that is very important because through it, Northumbria abandoned the heathen gods and received the Christian faith.