logical Institute to represent a Roman residence, including a Christian church, and to belong to the close of the fourth or beginning of the fifth century.

There is a church in Dover Castle, built in large part of Roman bricks, and in the Romanesque style which obtained from the sixth to the twelfth century, so that it is difficult to determine its date. Some antiquaries think it a church of Roman-British times, restored in Saxon times. Others-among them Professor Freeman and Sir G. G. Scott-attribute it to the time of King Ethelbald.

Thus we get a list of more or less probable remains of churches of the old British Church remaining in Kent at the time of the English conversion, viz. St. Martin's and Christ Church, the doubtful castle chapel at Dover, the possible church at Richborough, and the probable foundations at Lyminge.

CHAPTER XVII

THE FOUNDATION OF THE MONASTERY OF

SS. PETER AND PAUL.

THE arrival of the new band of missionaries, with men of superior ability among them like Mellitus, Justus, Paulinus, and Rufinianus, would give a great impulse to the good work which was making such progress in the Kingdom of Kent. We are inclined to assign to this period the foundation of the new monastery outside the city of Canterbury. We are not expressly told, but it is reasonable to suppose, that among the English converts to the faith some would be moved to adopt the life which was put before them, by precept and example, as the highest phase of the religious life, that of the cloister; and we conclude that by this time there were English inmates of Gregory's Monastery of Christ Church. The arrival of the new reinforcements would naturally lead to a general consideration of the situation of things, and the formation of new plans for the future. In this new arrangement it was natural that a distinction should be made between those who were monks, desirous of and perhaps only fitted for the life of seclusion, and those whose aims and qualities fitted them for the more active work of evangelisation. It was resolved to found a new monastery for the

former, while the latter continued in the city as the missionary staff of the bishop.

Ethelbert gave a site for the new monastery on a plot of ground between the city walls and the old Church of St. Martin. The later monastic historians say that it was the site on which Ethelbert had been accustomed to worship in his unconverted days; that is, the Teutonic place of worship of the people of Canterbury. Thorn says, also, that there was a building there which, on Ethelbert's conversion, Augustine had consecrated as a church, under the name of St. Pancratius; but all this is matter of doubtful tradition. The ruins of a small Chapel of St. Pancras (thirty feet by twenty-five) still exist within the precincts of the cemetery of St. Augustine's Monastery, in the walls of which many Roman bricks have been used, and the arch of a round-headed door is turned with them, but the building is probably of not earlier date than the twelfth century.

What is certain is, that Ethelbert gave the ground, and that Augustine planned a monastery there on a grand scale. It was intended from the first to be the burial-place of the kings and of the archbishops; the kings were to be buried in the south porticus, and the archbishops in the north porticus. The word porticus usually means portico or porch, but Professor Willis is of opinion that what is said of these portici makes it necessary to suppose that they were of the nature of transepts. So that the two portici were in fact two great mortuary chapels, opening perhaps into the church, in which the sarcophagi of the kings and archbishops would be ranged in order. We call to mind that the building called the Church of SS.

Nazaro e Celso at Ravenna, was in fact a mortuary chapel, built by the Empress Galla Placidia, in which the sarcophagi of herself, her husband Constantius, and her son Valentinian still remain, and that the Bishops of Rome of the third century were buried in a sepulchral chamber appropriated to them, and we suppose that it was the custom of the time to construct such special buildings for the reception of the tombs of great personages. It may be noted here in a parenthesis, that the royal persons who are recorded to have been buried in the south porticus, in accordance with this intention, were King Ethelbert and Queen Bertha, his son King Eadbald and Queen Emma, his son King Ercombert, King Hlothære and his daughter St. Mildred, Mulus, a stranger king who was brother of Cadwalla, and King Withred. The archbishops who were buried in the north porticus were Augustine, Laurence, Mellitus, Justus, Honorius, Deusdedit; in the church itself (because the north porticus was full), Theodore, Tatwin, and Nothelm. Cuthbert desired to transfer the burial-place of the bishops to the baptistry (dedicated to St. John the Baptist), which he had built near the east end of the Cathedral of Christ Church, and ordered that his death should be kept secret until after his burial there, in order that the new monastery might not claim his body; his successor Bregwin was also buried at Christ Church; but the next Archbishop, Jaenberht, who had been Abbot of SS. Peter and Paul when Cuthbert broke the ancient custom, and had loudly protested against it, consistently ordered his own burial to be in the chapter-house of the new monastery. A large plot of ground adjoining the

monastery was appropriated as the general cemetery of the neighbouring city.

Everything which we know about the monastery tends to prove that the monkish founders, as they supposed themselves, of the Church of the English, intended that this should be a pattern. The monks of a later day call it the mater primaria of the monasteries of England. As a matter of history, we know that the Celtic Monastery of Iona was the mater primaria of the monasteries of northern England, and that Benedict Biscop, in founding his monasteries at Wearmouth and Jarrow, and Wilfred those at Ripon and Hexham, did not copy the great monastery of Augustine, but went direct to Italy and Gaul for their exemplars.

Some centuries later there was a great and bitter rivalry between the two monasteries, Christ Church, and the later foundation which by that time was known as St. Augustine's. The latter claimed that its founders, Ethelbert the first Christian King, and Augustine the first Archbishop, had concurred in giving to the new monastery the special privilege that it should be entirely free from interference from king or bishop, together with its estates and churches

"in its head and members, within and without," a little imperium in imperio. It is only necessary to say, in dealing with this early stage of its history, that though bishop and king designed to make it a great and model institution, there is no satisfactory evidence that they gave it any such exceptional privileges. The first example which can be established by satisfactory evidence of the exemption of a monastery from episcopal jurisdiction, is that of Fulda, at