ounded himself with monks, and did everything in his power
to promote their interests. He increased the novitiate to two years, and
exempted certain monasteries from the control of the bishops. Other
popes added to these exemptions, and thus widened the breach which
already existed between the secular clergy and the monks. He also fixed
a penalty of lifelong imprisonment for abandonment of the
monastic life.

Under Gregory's direction many missionary enterprises were carried on,
notably that of Augustine to England. The story runs that one day
Gregory saw some men and beautiful children from Britain put up for sale
in the market-place. Deeply sighing, he exclaimed: "Alas for grief! That
the author of darkness possesses men of so bright countenance, and that
so great grace of aspect bears a mind void of inward grace!" He then
asked the children the name of their nation. "Angles," was the reply.
"It is well," he said, "for they have _angelic_ faces. What is the name
of your province?" It was answered, "Deira." "Truly," he said,
"_De-ira-ns,_ drawn from anger, and called to the mercy of Christ. How
is your king called?" They answered, "AElla, or Ella." Then he cried
"_Alleluia!_ it behooves that the praise of God the Creator should be
sung in those parts." While it is hard to accept this evidently fanciful
story in its details, it seems quite probable that the sale of some
English slaves in a Roman market drew the attention of Gregory to the
needs of Britain.

Some years afterwards, in 596, Gregory commissioned Augustine, prior of
the monastery of St. Andrew's on the Celian Hill, at Rome, with forty
companions, to preach the gospel in Britain. When this celebrated
missionary landed on the island of Thanet, he found monasticism had
preceded him. But what was the nature of this British monasticism? On
that question Rome and England are divided.

The Romanist declares that no country received the Christian faith more
directly from the Church of Rome than did England; that the most careful
study of authentic records reveals no doctrinal strife, no diversity of
belief between the early British monks and the Pope of Rome; that St.
Patrick, of Ireland, and St. Columba, of Scotland, were loyal sons of
their Roman mother.

The Anglican, on the other hand, believes that Christianity was
introduced into Britain independently of Rome. As to the precise means
employed, he has his choice of ten legends. He may hold with Lane that
i