The Druids are said to have had a college here, before the time of Columba. Here he founded a famous monastery, which became the chief seminary of learning at that time, and the nursery from which not only the monasteries of his own island, and above 300 churches, which he himself had established, but also many of those in neighbouring nations, were supplied with learned divines and able pastors.

In this seminary, the students spent much time in reading, and accurately transcribing the Holy Scriptures and sacred hymns. They were taught to confirm their doctrines by the authority of the Word of God, and to teach that only to be the divine counsel which was found there. To those who were under his immediate instruction, Columba explained the difficult passages of Scripture with a happy perspicuity and ease. He inculcated fasting, and set an example himself of its practical utility. A fast of three days, on extraordinary occasions, was not in those times uncommon. In austerity of life, some of Columba's followers seem to have reached, or even exceeded their master; as fasting was always one of the marks in their character.

The Rev. Dr. John Smith, in his Life of Columba, says, "The zeal of the monks of Iona in disseminating knowledge and true religion, in those dark ages, is indeed astonishing. It flamed in the bosom of age, no less than in the veins of youth. They lived in the most plain and frugal manner, supporting themselves by the labour of their hands, and solicitous only to improve the heart. Except some cattle, they had no wealth. If they got any money from the rich, they immediately gave it to the poor. Their houses were barely sufficient for their own accommodation; for they never pretended to lodge or entertain the rich, who had nothing to get from them

when they came, but the word of God, preached in the church. If the king, with five or six attendants, chose at any time to take a refreshment with them after the service was over, he must have contented himself with the plain and daily fare of the brethren." Bede adds, “that they brought religion at that time into such repute, that a clergyman or monk was every where received with joy as a servant of God; that when they travelled the road, people ran to them to get their blessing; and that when they went to any village, which they did only when they had occasion to preach, baptize, or visit the sick, crowds gathered to hear them. In short," says he, "the cure of souls was their great concern."

Before Columba died, he had got his chief seminary in Icolmkill, or Iona, put into such a state, says Dr. Smith, that he was able to speak with confidence of its future glory and fame. Its disciples accordingly supported its credit for many ages, and supplied not only their own, but other nations, with learned and pious teachers. From this nest of Columba, says Odonellus, these sacred doves took their flight to all quarters.

The monastery of Bangor was famed for the number of its monks, and their successful exertions in spreading Christianity in the world. Dr, Smith says, the other Columbanus who, after spending some time in the monastery of Bangor, passed from thence to France, afterwards to Germany, and at last to Italy, and filled all those regions with monasteries; paved the way for them into all these countries, into which they poured in such numbers, that both Yper and St. Bernard compare them to hives of bees, or to a spreading flood.

Wherever the disciples of Columba went, they disseminated learning and true religion, of both which they seem to have possessed the greatest share of any society

then in Europe, and appear to have done more than any other towards the revival of bath, when they were at the lowest ebb. Among themselves, they seem to have assumed no other name than that of Famuli Dei, or the servants of God; or in their own language Gille-De, which was Latinized into Keledeus, whence the English name of Culdees. These Culdees, or clergy of the order of Columba, were generally formed into societies, consisting each of twelve and an abbot, after the example of their master, or of Christ and his apostles; and their foreign missions were commonly conducted on a similar plan. Iona continued to be the chief monastery, and its abbots the heads of all monasteries and congregations of the followers of Columba in Scotland and Ireland, for several ages, to which all its bishops were subject. a

The marriage of Ethelbert, King of Kent, in A. D. 560, to Bertha, who was a pious Christian, daughter of Caribert, King of France, but on condition that she should be allowed the public exercise of her own religion, is an important link in the chain of providential events. Accordingly, when she came over to this country, besides other chaplains, she brought Luidhard, a French bishop, to attend her. A church, built in the time of the Britons, and dedicated by the name of St. Martin, near the east side of the city of Canterbury, was put in repair for her. Thus far our own and the French historians are agreed. But the French writers add, that Bertha being a princess of great beauty and greater virtue, so insinuated herself into the affections of her husband, that she prevailed on

a For this account of Iona, and its learned, pious, zealous, and useful clergy, the author is indebted to the Life of St. Columba, written by the excellent Rev. Dr. John Smith, one of the ministers of Campbelton, in Scotland: an authority of such weight he could not hesitate to follow.

him to receive the Christian religion. It is very reasonable to suppose, that she would endeavour, by example, entreaty, and every thing amiable and good, to induce him to embrace a religion, which she had found so beneficial to herself, and of which, as it related to him, saw the most pressing necessity. And also, it is highly probable, that the piety and zeal of this princess, would contribute largely towards the conversion of the English Saxons to the faith of Christ.

There is some reason to believe, that, at this time, the Saxons were not only inclined to receive the Christian faith, but had also signified their desire to the French people for Gregory, the Bishop of Rome, censures the priests for having neglected to exercise the Christian office they had entreated of them. This much at least is certain, from the Epistles of Gregory, that the Saxons were well disposed towards the Christian religion; and it is probable, that this disposition of the people had come to his knowledge by means of Queen Bertha.

If we fix on the Chronology of Mezeray, we have a period of twenty-six or twenty-seven years, from the marriage of Ethelbert to the coming of St. Augustin to Britain: during which time, considering the zeal, interest, and illustrious example of a princess of such great piety and goodness, Christianity would certainly gain considerable influence among the Saxons.

Thus we see, in some measure, the state of the Christian religion in Britain, when Gregory the Great came to the papacy. Having formed a design to attempt the conversion of the English Saxons, he made choice of St. Augustin, abbot of St. Gregory's, of Rome, for this important purpose; together with about forty monks

to be assistant to him.

The following account of the mission of St. Augustin to Britain, about the year 597, is given in the Saxon homily of Elfric, on the birth-day of Gregory the Great, written about nine hundred years ago, and translated, in a style as literal as possible, by the Rev. Dr. Adam Clarke :

Some time before Gregory, Archdeacon of Rome, was raised to the Papal chair, perhaps about A. D. 584, passing one day through the streets of Rome, he spied some beautiful youths, some say only two in number, exposed to sale: "They were," says Elfric, "white complexioned, and men of a fair countenance, having noble heads of hair. Struck with their beauty, he inquired, of what country they were brought? And the men said to him, that they were of England.

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Gregory asked, whether the people of that country were Christians or Heathens? And the men said to him, that they were heathens. Gregory then, fetching a deep sigh from the bottom of his heart, said, well away! (alas! alas!) that men of so fair a complexion should be subject to the Prince of Darkness.

"He then inquired how they called the nation from which they came ?-And to him was answered, that they were named Angle: then, quoth he, rightly are they called Angle; for that they have the beauty of angels, and therefore it is fit that they should be companions of angels in heaven.

"Gregory inquired further, what the shire (or district) named was, that the knaves (young men) were led from? And the men said, that the shire was named Deiri," (a part of the kingdom of the Northumbrians, between the Humber and the Tees.)

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Gregory answered, Well, they are called Deïri, because they are delivered (de irâ Dei) from the wrath