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There is still a question mark against that part of the material in Bede’s writings that concerns miracles. This has caused them to be either ignored by historians or treated to a cautious defusing so that they become safe to handle; at best they are considered as primitive survivals of white magic 1 or as a different kind of truth. 2 In Mr Colgrave’s introduction to his edition of the Ecclesiastical History 3 he expresses the doubts felt about miracles in the query, ‘How is it that one who is supposed to be our greatest medieval historian can spend so much time telling wonder-tales?’ 4
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