The Celtic tonsure appears to have been abandoned at the time when the Roman Easter was accepted.
V
THE MONASTERY-BISHOPRICS OF CORNWALL
The chief interest of Celtic Christianity gathers around the monastery-bishopric and the abbot-bishop who ruled it. In the sixth century the religious life had become much more than a counsel of perfection. In Ireland the Church was almost exclusively monastic. In Wales St. German is said to have founded a monastery during his second visit. Iltut, whom he ordained priest, was the founder of Llantwit, the great school of monks whence came Sampson, Paul Aurelian and possibly Gildas and David.
At the outset it is necessary to guard against the undercurrent of thought which connects Celtic monasticism with one or other of the great religious orders. The earliest of these orders—that of St. Benedict—was not established until about A.D. 529, and was not introduced into Britain until St. Augustine’s arrival in A.D. 597. At the interview between Augustine and the Welsh bishops in 603 Dinoot abbot of Bangor Iscoed was among the strongest opponents of compromise. Celtic monasticism owed nothing to St. Benedict or to St. Augustine. When therefore we read the statement of a shrewd and learned writer like Sir John Maclean that “St. Petrock founded his monastery at Bodmin adopting the rule of St. Benedict” and when we recall an admission by the same writer that Petrock was educated at the great monastery of Clonard towards the end of the fifth or at the beginning of the sixth century, i.e. presumably between 490 and A.D. 510 and therefore before the Benedictine order was founded, we realise how mischievous this undercurrent of thought may prove.
There is no evidence that any early monastic foundation in the Celtic world was established in accordance with the Benedictine discipline. Celtic monasticism was quite definitely sui generis. The mission of St. German in 429 and 447 probably laid the foundations of it in Britain.
It had achieved some of its greatest victories before St. Augustine of Canterbury was born. Paul Aurelian, the Welsh monk, established the monastery-bishopric of Léon in A.D. 530: Sampson, a compatriot, the similar foundation at Dol in A.D. 565: Tutwal of British Dumnonia was abbot before he became abbot-bishop of Tréguier in the same century. In Ireland the monastery of Clonard was founded before the Benedictine order came into existence. St. Patrick was a contemporary of St. German. Celtic Christianity, while it was practically independent of Rome,[[49]] became intensely monastic. There is nothing therefore to lead us to regard the canons of St. Petrock, St. Piran, St. Stephen, St. Keverne and St. Probus, mentioned in Domesday Book, as subject to the discipline of St. Benedict. Such evidence as we possess tends to confirm the contrary opinion. What has been said of the order of St. Benedict applies with greater force to that of St. Augustine, the Black Canons, whose earliest foundation in England dates from A.D. 1108, that is, 22 years after Domesday Book was compiled. Cardinal Gasquet truly says the clergy of every large church, as being subject to rule, were called canons. The rule of St. Augustine was not introduced at Bodmin until the time of Bishop William Warelwast (1107-36).[[50]]
Under the strong pressure exerted by monastic expansion the governmental character of episcopacy became attenuated. This was especially the case in Ireland and in those churches which owed their foundation to Irish missions. The multiplication of bishops tended to degrade the office. It is impossible to read the accounts of monastic rule as developed by St. Bridget at Kildare and by the Irish mission at Iona, and of the mechanical and subsidiary part which the bishops were called upon to play in the drama, without being aware of the subversion of one of the fundamental marks of episcopacy. The present writer has found but slight evidence of this disastrous policy in Wales and Brittany. There the abbot-bishop is seen as the ruler of a monastery or of a tribe. Innumerable monasteries had no bishop at all. The presence of a bishop gave to the monastery the elements of permanence and priority. The Breton and Welsh monastery-bishoprics have in many instances survived as bishoprics up to the present time solely, as it would seem, owing to their early episcopal character.
The distinction between the Irish and British conception of episcopacy must be borne in mind when we attempt to reconstruct the ecclesiastical institutions of Cornwall. It has been shown that the relation between Cornwall and Brittany was that of mother and daughter. Between Wales and Cornwall the relation, though probably less close, was far closer than that between Ireland and Cornwall. It is therefore more than probable that while the abbot-bishop was everywhere a distinguishing feature of Celtic Christianity there was here (in this county) no such perversion of the episcopal office as to give rise to a body of episcopi vagantes of whom we read in connection with Ireland and Irish missions.[[51]]
That Cornwall possessed bishops is certain, and that they ruled monasteries is equally certain, diocesan bishops being, during the period under consideration, practically unknown to the Celtic world. History helps us little as regards Cornwall. We know that in A.D. 664 two British bishops (duobus de Brittonum gente episcopis), whom Mr. Haddan considers to have been Cornish, assisted Wini, the Saxon bishop of Wessex, in the consecration of St. Chad.[[52]]