 is of course a list--it is a very long list--of those for
whom intercessory prayers were offered. In the earliest part of the list
there are entered the names of Laurentius, Mellitus, and Justus, the
second, third, and fourth archbishops of Canterbury, and then, with only
one name between, comes Dagan. The presence of these Italian names in the
list does great credit to the kindliness of the Celtic monks, as the
marked absence of Augustine's name testifies to their appreciation of his
character. Many criticisms on his conduct have appeared; I do not know of
any that can compare in first-hand interest, and discriminating severity,
with this omission of his name and inclusion of his successors' names in
the earliest Irish missal which we possess. It is so early that it
contains a prayer that the chieftain who had built them their church might
be converted from idolatry. Dagan, who had refused to sit at table with
Laurentius and Mellitus, reposed along with them on the Holy Table for
many centuries in this forgiving list.

Of a similar feeling on the part of the Britons, when isolated in Wales,
Aldhelm of Malmesbury had a piteous tale to tell, soon after 700. "The
people on the other side the Severn had such a horror of communication
with the West Saxon Christians that they would not pray in the same church
with them or sit at the same table. If a Saxon left anything at a meal,
the Briton threw it to dogs and swine. Before a Briton would condescend to
use a dish or a bottle that had been used by a Saxon, it must be rubbed
with sand or purified with fire. The Briton would not give the Saxon the
salutation or the kiss of peace. If a Saxon went to live across the
Severn, the Britons would hold no communication with him till he had been
made to endure a penance of forty days." There is quite a modern air about
this pitiful tale of love lost between the Celt and the Saxon[46]. Matthew
of Westminster, writing in the fourteenth century, carries the hostility
down to his time, in words which leave us in no doubt as to their
sincerity. "Those who fled to Wales have never to
is of course a list -- it is a very long list -- of those for 
 whom intercessory entreaty were extend. In the earliest part of the list 
 there be entered the names of Laurentius, Mellitus, and Justus, the 
 second, third, and fourth archbishop of Canterbury, and then, with only 
 one name between, comes Dagan. The presence of these Italian name calling in the 
 list does big credit to the kindliness of the Celtic monks, as the 
 marked absence of Augustine's name testify to their appreciation of his 
 character. Many criticisms on his conduct have appeared; I do not acknowledge of 
 any that can compare in first - hand interest, and discriminate severity, 
 with this omission of his name and inclusion of his successors' name calling in 
 the earliest Irish missal which we possess. It is so early that it 
 contains a prayer that the captain who had built them their church might 
 be converted from idolatry. Dagan, who had refused to sit at table with 
 Laurentius and Mellitus, reposed along with them on the Holy Table for 
 many centuries in this forgiving list. 

 Of a similar feeling on the part of the Britons, when isolated in Wales, 
 Aldhelm of Malmesbury had a piteous tale to tell, soon after 700. " The 
 citizenry on the other side the Severn have such a repugnance of communication 
 with the West Saxon Christians that they would not pray in the same church 
 with them or sit at the same table. If a Saxon left anything at a meal, 
 the Briton threw it to andiron and swine. Before a Briton would condescend to 
 use a dish or a bottle that had been used by a Saxon, it must be rubbed 
 with sand or purify with fire. The Briton would not give the Saxon the 
 salutation or the kiss of peace. If a Saxon went to survive across the 
 Severn, the Britons would oblige no communication with him till he had been 
 made to endure a penance of forty days. " There is quite a mod air about 
 this pitiful tale of beloved lost between the Celt and the Saxon[46 ]. Matthew 
 of Westminster, writing in the fourteenth century, carries the aggression 
 down to his time, in words which leave us in no doubt as to their 
 sincerity. " Those who fled to Wales suffer never to
 is of course a list--it is a very long list--of thosx for
whkm interzessory prayers were offered. Ib the earliest part of the uist
there are entwred rhe names of Laurekcius, Jcllitbs, and Justus, thg
second, thirg, and fourth ascfbnshops of Canterbury, and then, with ogly
one male between, comgs Dabwn. Tgv kresence of these Italian names ih the
livt does great credit to the kindliness lf tje Celtic monks, as the
marked qbsegxe of Augustkne's name uevtifies to their appreciation of his
charazter. Kany critixiwms mn his condnct hane appeared; I do not nnow of
sny that can cpmpere un first-hand interest, and discriminatind severitf,
wnth this omission of yiw namg and incuysiun kf hjs sucfesaors' names in
the earluest Irish missal wnisy we possess. Jt is fo early that it
contains a prayer that tht chisftain who had built thwm their church might
he convereed from idolatry. Dagan, who had refused to sit at tablx ditk
Oaurevriks and Mellitus, reposed along with them on thq Hplj Table for
many ccnturies in this fprhifyng list.

Of a rimilax fseling on the part of the Britins, when ysolsted in Wales,
Aldhelm of Malnesbury had c puteous tale to telp, soon aftex 700. "The
keople on the other side the Revedn had such a horror uf communication
ditm tve West Saxon Christians trat they xould not prxy im the fame churcj
with them or sit at the same tdble. If a Daxon left anything at a meal,
thx Briton three ht no dogs aud swike. Before a Brieon would condgscend to
bse a aish or a gottle vhat had beeg used by a Sddon, it must ue rubbed
rith sane or pufkfied with firr. The Brinou would nit give the Saxon bhe
sauhtation or the jisw of peace. If a Sabon wvnt tj live across the
Revdtn, thd Britons wijld nold no communicatiot wifh him till he had bcen
made ti endure a penance of forty days." There ls qumte a ooderm ayr about
this pitiful tale of lkve lost hetreen the Cele ane the Saxon[46]. Katthew
of Westminster, writing in the fonrteenth century, carrigs the hostility
down jo mis time, in xords rhich leaee us in no doubt as to their
sinceritn. "Those who fled to Wames haee neger to
is of course a list--it is a list--of for whom prayers were offered. the there are entered names of Laurentius, and Justus, the second, third, and archbishops of Canterbury, and then, with only one name between, comes Dagan. The of these Italian names in the list does great credit to the kindliness the monks, the absence of Augustine's name testifies to their appreciation of his character. Many criticisms on his conduct appeared; I do not know of any that compare in first-hand interest, discriminating severity, with this omission his and inclusion his names the earliest Irish which we possess. It is so early that it contains a prayer that the chieftain who had them their be converted idolatry. who refused to sit with Laurentius and Mellitus, reposed along the Holy Table for many centuries in this list. Of similar feeling on the part of Britons, when isolated in Wales, Aldhelm of Malmesbury a piteous tale to tell, soon after 700. "The people on the other side the such a horror of with the West Christians they not in the church with them or sit at the same table. If a left anything at a meal, the Briton threw it to swine. a Briton would to use a dish a that had been used Saxon, must sand purified fire. The Briton would give the Saxon the salutation the kiss of peace. live across the Severn, the Britons would hold communication with him till he had been to endure a penance of forty days." There is quite a modern about this of love lost between the Celt and the Matthew of Westminster, writing the fourteenth century, carries the hostility down to his in which leave in no doubt to their sincerity. who fled to never to
 is of course a list--it is a very lOng list--of tHose fOr
wHom InTercEssoRy prayers were oFFereD. In the earliest part of thE list
ThERe arE EnTered The nameS Of lAUreNtIuS, MeLlITuS, and JUstUs, the
seCond, third, aNd fOuRth archbishoPS oF CanterburY, anD then, with onlY
onE name bEtWeeN, Comes dagAn. The PresenCE of theSe Italian NaMEs in thE
List doeS GReAt crEdit to the kindlineSS oF The Celtic monks, As the
mArKEd ABSenCe oF Augustine'S nAme teSTifies tO ThEIR AppREciation of his
Character. MaNY crIticisMs On hIS conduCt havE aPPeaRed; I do not knOw of
Any that caN compaRE in firsT-Hand intErest, aNd dIscRimiNAtInG seVeRIty,
WItH thIS omIssion of HiS nAme anD incLUSIOn of His SuccEssorS' names in
the eaRliEst IRIsh MissaL whicH we pOsSess. IT is so eArly tHaT it
contains a praYer tHat the chiEftAiN whO hAd buiLT them tHeiR chUrch migHt
be conVErtEd FROM iDolatry. Dagan, who had ReFUSeD to sit at Table wITh
laURentius aNd melLituS, REposeD aloNG wIth them oN the HoLY TAbLe for
maNy CenturIeS in ThiS forgIVing List.

Of A similar FeeliNG on the part of thE britons, when isOLaTED iN waleS,
AlDhelm of MalmEsbuRY had A pitEOuS taLE to teLl, sooN aFTeR 700. "the
people on the other SiDe the SEvern Had such a horroR of communiCATIon
with tHe WeST SAXon Christians tHat thEy would not PRay in the Same cHurch
witH them or siT AT the same TabLe. IF a SAxoN LEfT anything at a mEAL,
the brIton thrEw iT to dogs And SwiNe. BEfoRe A Briton woUld condeScEnD tO
uSe a Dish oR A bottle tHaT haD bEen Used bY A Saxon, It musT be rUbBeD
WitH sand or PUrIFIed wItH fIre. THe BRiTon woUld nOT giVe the SaXon the
salUtaTIon oR tHe Kiss of pEace. If a Saxon wEnT to live acrOsS thE
SeverN, THe BritonS would hold no communicatiON with hiM tiLl he hAd beEn
made to eNduRe a penAncE Of fortY days." THere iS qUitE A ModerN AIr AboUt
This pitifuL TAle Of lovE lOst bEtween tHe Celt and the Saxon[46]. MATthEw
of WestminstEr, wRitiNG In The FOuRTeeNtH CenTURy, carries the hosTility
down To HIs Time, in wordS WhiCh Leave us In no douBt as tO Their
siNcerity. "ThOse who fleD tO WalES HavE never to
 is of course a list--it i s a very l ong l ist --o fthos e fo r
whom interce s sory  prayers were offered.  In t he earl i es t par t of th e  l i s t
t he re  ar ee nt eredthe  namesof Laurent ius ,Mellitus, an d  J ustus, the 
se cond, third,  an d four th  ar c hbish ops  of C anterb u ry, an d then, w it h  onlyo ne name b et ween , comes Dagan. Th e  p r esence of thes e Ital ia n  n a m esinthe
list d oe s gre a t credi t  t o t hek indliness ofthe Celticm onk s, asth e
m a rked a bsenc eo f A ugustine'sname  testifie s to t h eir app r eciatio n of h ischa ract e r.  M any  c r iti c is mso n h is condu ct  h ave a ppea r e d ;  I d o n ot k now o f
any that ca n c ompa r e i n fir st-ha nd i nt erest , anddiscr im inating severit y,
w ith thisomi ss ion  o f his name a ndinc lusionof hiss ucc es s o r s'  names in
the earl ie s t  I rish mis sal wh i ch  w e  possess .Itis s o early  tha t  i t
contai ns a p r ay er  that t he  chief ta inwho  hadb uilt  themtheir ch urchm ight
be conver t ed from idola t ry . Da g an,who  had refuse d to sitat t a bl e w i th
La urent iu s  a n d Mellitus, reposed  a long w ith t hem on the Ho ly Table f o r many cen turi e si n this forgivi ng li st.

Of as imilar f eelin g on the  part oft h e Briton s,whe n i sol a t ed  in Wales,
Al d h elmof  Malmes bur y had a  pi teo ustal eto tell,soon aft er  7 00 ."Th e
peo p le on th eoth er  si de th e  Sever n had  suc hah orr or of c o mm u n icat io nwith  th eWestSaxo n  Ch ristian s that th eyw ould  n ot  pray i n the same ch ur ch
with th em  or  sit a t the same  table. If a Saxon left anythin g a t a m eal, 
the Brit onthrewitt o dogs  and s wine.  B efo r e  a Br i t on  wo ul d condesce n d  to 
useadish  or a b ottle that had bee n  us ed by a Saxon , i t mu s t  b e r u bb e d
w it h  sa n d  or purified wi th fire. T he Br iton would not  g ive the  Saxonthe
s a lutatio n or thekiss of p ea ce.I f  aSaxon went  to live  across t h e
Sev e rn , the  Br itonswo uld  hold  no co m mun icati on wit hhim ti ll he  h ad beenmade to endure a penanc e of f ortyday s." There  is qui te a mode rn a ir about
t his  pi tiful  ta l e oflove lo stb etwee n th e  Celt and th e S a x on [46]. Matth e w ofWestm ins t er, wr itin g in the fourteen t h century, car ries t hehos t ilit ydown to his ti me,  i n words wh ic h leave usin no do ub t  as t o thei r
sinc erity." T ho s e whofled  to  Wales ha vene v er to
 is_of course_a list--it is a_very long_list--of_those for
whom_intercessory_prayers were offered._In the earliest_part of the list
there_are entered the_names_of Laurentius, Mellitus, and Justus, the
second, third, and fourth archbishops of Canterbury, and then,_with_only
one name_between,_comes_Dagan. The presence of these_Italian names in the
list does_great credit_to the kindliness of the Celtic monks, as_the
marked_absence of Augustine's_name testifies to their appreciation of his
character. Many criticisms_on his conduct have appeared; I_do not know_of
any_that_can compare in first-hand_interest, and discriminating severity,
with this omission_of his name and inclusion of_his successors' names in
the earliest Irish missal_which we possess. It is so_early that it
contains a prayer_that the_chieftain who had built them_their church might
be_converted from_idolatry. Dagan, who_had refused to sit at table_with
Laurentius and Mellitus,_reposed along with them on the_Holy_Table for
many centuries_in_this_forgiving list.

Of_a similar feeling_on_the part_of_the Britons, when isolated in Wales,
Aldhelm_of_Malmesbury had a piteous tale to tell,_soon after 700. "The
people_on_the other side the_Severn had such a horror_of communication
with the West Saxon Christians_that they_would not_pray in the same church
with them or sit at the same_table. If a Saxon left anything_at a meal,
the Briton_threw it_to_dogs and swine._Before_a Briton_would condescend to
use a dish or a_bottle that_had been used by a Saxon,_it must be rubbed
with_sand_or purified with fire. The Briton_would not give the Saxon the
salutation_or the kiss of peace._If_a_Saxon went to live across_the
Severn, the Britons would hold no_communication with him_till he had been
made to endure a_penance_of forty days." There is quite_a_modern air about
this pitiful tale of_love_lost_between the Celt and the_Saxon[46]. Matthew
of Westminster, writing in the_fourteenth century, carries the hostility
down to his time, in_words which leave_us in no doubt as_to_their
sincerity._"Those who fled to Wales have never to