Manuscripts and editions[edit]
The oldest manuscript of the De Excidio is Cottonian MS. Vitellius A. VI, of the eleventh century, damaged by fire in 1731, but used by Theodor Mommsen in his edition nevertheless. Other manuscripts include the Avranches public library MS. No. 162 of the twelfth century, the Cambridge University Library MS. Ff. I. 27 of the thirteenth century, and the Cambridge University Library MS. Dd. I. 17 of ca. 1400. Cambridge Ff. I. 27 is the recension of a certain Cormac, and differs sharply from the other manuscripts in that it contains a shortened form of various parts and has many textual readings peculiar to itself. The oldest attestation of Gildas is actually found in the extensive quotations and paraphrases of the De Excidio made by Bede in his Ecclesiastical History of the English People, the earliest manuscripts of which date to the eighth century.
Gildas's treatise was first published in 1525 by Polydore Vergil, but with many avowed alterations and omissions. In 1568 John Joscelyn, secretary to Archbishop Parker, issued a new edition of it more in conformity with manuscript authority; and in 1691 a still more carefully revised edition by Thomas Gale appeared at Oxford. It was frequently reprinted on the Continent during the 16th century, and once or twice since. The next English edition, described by August Potthast as editio pessima, was published by the English Historical Society in 1838, and edited by the Rev. J. Stevenson. The text of Gildas founded on Gale's edition collated with two other manuscripts, with elaborate introductions, is included in the Monumenta Historica Britannica. Another edition is in Arthur West Haddan and William Stubbs, Councils and ecclesiastical documents relating to Great Britain and Ireland (Oxford, 1869); the latest edition is that by Mommsen in Monumenta Germaniae Historica auct. antiq. xiii. (Chronica min. iii.), 1898. The text as it is used today is thus a scholarly reconstruction; the prime witness and possibly the entire manuscript stemma may not actually preserve the original page order of the autograph.[10]
Other historical implications[edit]
Gildas's work is important for reasons beyond the historical information he provides. At the time when Gildas was writing Britain was Christian. Gildas uses Latin to address the rulers he excoriates and regards Britons, at least to some degree, as Roman citizens, despite the collapse of central imperial authority. By 597, when St Augustine arrived in Kent, England, or at least most of it, was populated by adherents of Anglo-Saxon paganism, and the new rulers did not think of themselves as Roman citizens. Dating Gildas's words more exactly would hence provide a little more certainty about the timeline of the transition from post-Roman Britain to Anglo-Saxon England; a certainty that would be the more valuable as precise dates and reliable facts are extremely scarce for this period.[1][31]