facts concerning the religious history of the
British Isles become known. Regarding this embassy of King Lucius there
is an extant version which is far more in accordance with reason and
with the known facts concerning this people.

When we remember the advanced stage of civilization which existed in
Ireland prior to the Christian era, and when we bear in mind the fact
that, as in the case of Abarras mentioned by various Greek writers, the
people of the British Isles were wont to send emissaries abroad for the
sole purpose of gathering information relative to foreign laws, customs,
usages, manners, and modes of instruction, we are not surprised to learn
that the message to Rome sent by Lucius, instead of containing a
request for admission to a foreign church, embodied an enquiry into the
fundamental principles underlying Roman jurisprudence; and especially
does this appear reasonable when we remember that the remodeling of the
Roman code on principles of equity and justice had for several centuries
employed the energies of the best minds in Rome.

Concerning the planting of Christianity in Ireland, we have the
following from Ledwich:

"Thus Bishop Lawrence in Bede tells us Pope Gregory sent him and Austin
to preach the Gospel in Britain, as if it never before had been heard,
whereas the latter met seven British Bishops who nobly opposed him. In
like manner Pope Adrian commissioned Henry II. to enlarge the bounds
of the church, and plant the faith in Ireland, when it had already been
evangelized for eight hundred years. The faith to be planted was blind
submission to Rome and the annual payment of Peter's pence."(153)

153) Antiquities of Ireland, p. 78.

Of the exact time at which Romish and Greek missionaries first went to
Ireland we are not informed, but there is ample evidence going to prove
that a regular hierarchy had been established in that island before the
beginning of the fifth century, and that this religion which had been
brought in through the efforts of missionaries from the East was, by
the legendary writers of the later Christian Church, ascribed to Romish
monks.

The Jealousy of the Romish priests, and the means employed by them to
usurp the ecclesiastical authority of the Irish people, is shown in the
history of their councils. The 5th canon of the Council of Ceale-hythe
requires

"that none of Irish extraction be permitted to usurp to himself the
sacred ministry in any one's diocese,