scourge of his native land.

   At home both islands were filled with saints whose names have ever since resounded throughout Christendom. Both islands, as a great writer

    [21]

   has told us, 'had been the refuge of Christianity, for a time almost exterminated in Christendom, and the centres of its propagation in

   countries still heathen. Secluded from the rest of Europe by the stormy waters in which they lay, they were converted just in time to be put in charge with the sacred treasures of Revelation, and with the learning of the old world, in that dreary time which intervened between Gregory and Charlemagne. They formed schools, collected libraries, and supplied the Continent with preachers and teachers.' He remarks also that 'There was a fitness in the course of things that the two peoples who had rejoiced in one prosperity should drink together the same cup of suffering:

    Amabiles, et decori in vitâ suâ, in morte non divisi

   ;' and he proceeds to remind us that, immediately after their participation in that common religious greatness, they partook also a tragic inheritance. In England for two centuries and a half, in Ireland for a longer period, the Northmen were repulsed but to reappear. Again and again the sons of Odin blackened the river-mouths of each land with their fleets; wherever they marched they left behind them the ashes of burned churches and

   monasteries, till, in large parts of both, Christianity and learning had well nigh perished, and barbarism had all but returned. In both countries domestic dissensions had favoured the invader; eventually in both the Danish power broke down; but in both and in each case claiming a spiritual sanction—another branch of the same Scandinavian stock succeeded to the Dane, viz. the only one then Christianised, the Norman. In that seventh century how little could Saxon convert or Irish missionary have foreseen that the destinies of their respective countries should be at once so unlike yet so like, so antagonistic yet so interwoven!

   The aim of the 'Legends of Saxon Saints,' as the reader will perhaps have inferred from the preceding remarks, is to illustrate England, her different races and predominant characteristics, during the century of her conversion to Christianity, and in doing this to indicate what circumstances had proved favourable or unfavourable to the reception of the Faith. It became 

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