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people not only to their internal dissensions, but to the attacks of the "Scots" and "Picts," from Ireland and the Highlands of Scotland. Then followed the conquest of Britain by the English, as the Teutonic invaders began soon to be called. The Celtic people were largely driven out, including the Celtic Christians. The English were heathens, and the Celtic Christians seem to have made no effort whatever for their conversion. The English, again, were by no means consolidated into an English nation. It was to one division of these English heathens that Gregory the Great sent Augustine. Even the term "the British Church" is somewhat misleading. There is not the slightest trustworthy evidence, either as to the time when, or the person by whom, Christianity was introduced into Britain. There, of course, as everywhere else, the Church was under the rule of bishops; but, excepting for the purpose of ordaining, the authority of the British bishops seems to have been entirely overshadowed by the authority of the abbots of monasteries. There seems, as we have said, no evidence of anything resembling the patriarchal system among them; nor of any close or frequent communication between the British churches and the rest of Christendom. This is proved, among other things, by their curious reckoning of Easter; which (as Gieseler shows, "Eccle. Hist.," ii., 164, English translation) was by no means identical with that of the Quarto-decimans. It was simply the survival of the use of an old cycle which had been elsewhere superseded by one more accurate and convenient. The ascertainable biography of St. Augustine begins with his mission, by command of Gregory, to the heathen English; and especially to the subjects of Ethelbert, King of Kent, who had married a Christian lady. There is not the slightest reason for discrediting the story related by Baeda, of the incident which first excited Gregory's interest in the heathen English. The relations between Britain and Rome having come to an end, it is not in the least surprising that even a person so exceptionally well informed should have known nothing about the Teutonic peoples--Angles, Jutes, Saxons--which had driven out the British. That he should have played upon words so suggestive as Angli, Deira, and AElla, is exactly what might be expected from the author of the "Magna Moralia." The familiar story--he calls it "opinio quae de beato Gregorio traditione majorum ad nos usque perlat
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