eveloped form of Christianity, with direct
recognition of Rome as the seat of authority.

The difference between the Roman and the Celtic or Culdee Church
consisted in such matters as these:--The Celtic Church, while
acknowledging many of the saints common to Christendom--especially those
of the East--had in addition a very extensive local calendar, deeply
venerated, which outnumbered the Roman element. It had also
peculiarities in a frontal instead of a coronal tonsure for monks; in a
shorter Lenten fast, which made up the forty days by including Sundays,
and began on Monday instead of Wednesday; in a different time for Easter,
dependent on a more ancient method of reckoning; in the absence of
special or obligatory Easter communion; in the regular celebration of the
Holy Supper with what were by Romanists called "barbarous rites."

The most marked features of the Celtic Church were its government and
orders, where monasteries took the place of dioceses, where abbots were
above bishops, where bishops were without dioceses, where ordination was
conferred occasionally, if not habitually, by one single bishop instead
of three, where bishops were too numerous to be diocesan, and where
(latterly at least) abbots were frequently married, making church lands
hereditary in their families.

A further characteristic of the Celtic Church was the rudeness and
smallness of its buildings, which were of three styles--wattle and daub,
timber beams, and unhewn stones. No examples of the two former survive,
but the third and more solid style is still visible in Teampull
Bennachad, in Lewis; Tempull Ronan, in North Rona; and the Beehive Cells,
in Eilan na Naoimh (Nun's Island.) These old Strathearn churches would
seldom be larger than 12 feet wide by 20 long, built of undressed land
stones (like a field dyke), and thatched with heather, bracken, or sedge.
The great storehouse of reliable material with minimum of controversy
relative to the early Christianity of Scotland is Warren's Liturgy and
Ritual of the Celtic Church. (Clarendon Press, 1881.)

The view given by Mr Hewison in "Bute in the Olden Time" (Vol. I., p.
119) of the doctrine and ritual of the Celtic Church in Ireland in the
days of S. Patrick may safely be accepted as generally applicable to the
Celtic Church in Scotland from 500 to 1000 A.D.:--

"We are dependent upon the 'Tripartite Life of S. Patrick' for definite
information regarding the teaching and modes of wo