throughout England they maintained during the seventh century two different battles, a material and a spiritual one, and with opposite results. Year by year that race pushed further its military dominion; but yearly the Christian Faith effected new triumphs over that of Odin. For this there were traceable causes. The character of the Teutonic invader included two very different elements, and the nobler of these had its affinities with Christianity. If, on the one hand, that character was fierce, reckless, and remorseless, and so far in natural sympathy with a religion which mocked at suffering and till the ninth century offered up human sacrifices, it was marked no less by robustness, simplicity, honesty, sincerity, an unexcitable energy and an invincible endurance. It possessed also that characteristic which essentially contradistinguishes the

    ordo equestris

   from the

    ordo pedestris

   in human character, viz., the spirit of reverence. It had aspirations; and, as a background to all its musings and all its hopes there remained ever the idea of the Infinite. As a consequence, it retained a large measure of self-respect, purity, and that veneration for household ties attri

   buted to it by the Roman historian

    [2]

   at a time when that virtue was no longer a Roman one. Such a character could not but have its leanings toward Christianity; and, when brought under its influences, it put forth at once new qualities, like a wild flower which, on cultivation, acquires for the first time a perfume. Its spirit of reverence developed into humility, and its natural fortitude into a saintly patience; while its fierceness changed into a loyal fervour; and the crimes to which its passions still occasionally hurried it were voluntarily expiated by penances as terrible. Even King Penda, the hater of Christianity, hated an insincere faith more. 'Of all men,' he said, 'he that I have ever most despised is the man who professes belief in some God and yet does not obey his laws.' Such was that character destined to produce under the influences of faith such noble specimens of Christian honour and spiritual heroism. From the beginning its greatness was one

   and in later ages it became yet more eminently domestic, combining household ties with the pursuit of letters and science in colleges which still preserved a family life. Its monks had no vocation to the life of the desert; in this unlike the Irish saints, who, like 

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