destined to carry the work which he had begun yet further, to become indeed the fou

reat workers, doers, and thinkers all the world over. In 565, forty-four years later, he left Ireland with twelve companions (the aposto

of incredulity. The existence of St. Columba no one, however, has been found rash enough to dispute! His, in fact, is one of those essentially self-lit figures which seem to shed some of their own light upon every other they come in contact with, even accidentally. Across the waste of centuries we see him almost as he appeared to his contemporaries. There is something friendly--as it were, next-door-neighbourly--about the man. If we land to-day on Iona, or stand in any of the little chapels in Donegal which bear his name, his presence seems as real and tangible to us as that of Tasso at Ferrara or Petrarch at Avignon. In spite of that thick--one is inclined to say rank--growth of miracles which at times confuse A

ts Saxon conquerors lapsed back into Paganism. Ireland, therefore, which for a while had made a part of Christendom, had been broken short off by the heathen conquest of Britain. It was now a small, isolated fragment of Christendom, with a great mass

d owes its conversion to Ireland, through the Irish colony at Iona. Oswald, the king of Northumbria, had himself taken refuge in Iona in his youth, and when summoned to reign he at once called in the Irish missionaries, acting himself, we are told, as their interpreter. His whole reign was one continuous struggle with h

ne, and from whose monastery, as from another Iona, missionaries poured over the North of England. At Lichfield, Whitby, and

ng sound in the ears of Irishmen (even Irish Churchmen) than, probably, in those of any other people at that time on the globe. They had never come under the tremendous sway of its material power, and until centuries a

points in dispute do not strike us now of any very vital importance. They were not matters of creed at all, merely of external rule and discipline. A vehement controversy as to the proper form of the tonsure, another as to the correct

the Roman saint he was staggered. "St. Peter, you say, holds the keys of heaven and hell?" he inquired thoughtfully, "have they also been given then to St. Columba?" It was owned with some reluctance that the Irish saint had been less favoured. "Then I give my verdict for St. Peter," said Oswin, "lest when I reach the gate of heaven I find it shut, and the porter refuse to open to me." This sounds

e it after a while submitted to the Roman decision. Armagh was the principal spiritual centre, but there were other places, now tiny villages, barely known by name to the tourist, which were then centres of learning, and recognized as such, not alone in Ireland itself, but throughout Europe. Clonard, Talla

rish monastic life see "Ireland, and th

dissension from within, had torn in pieces the unhappy island which had shone like a beacon through Europe only to become its byword. The Norsemen had not yet struck prow on Irish strand, and the period

SS, MONA

ng fast under the stimulus which it had received from its first founders. The love of letters

k sat placidly inside at his work, producing chalices, crosiers, gold and silver vessels for the churches, carving crosses, inditing manuscripts filled with the most marvellously dexterous ornament; works, which, in spite of the havoc wrought by an almost unbroken series of devastations which have poured over the doomed island, still survive to form the treasure of