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 might be quite unable, for example, to calculate the right time for keeping Easter; they might continue to follow customs that were never intended to be permanent; they might exaggerate the importance of precepts that were intended to be only partial and local in their application: but in every essential point they must have been in the right way. Those who practise the works of piety and chastity which they learn from the prophetical, evangelical and apostolical writings cannot do so without receiving the inward light of the Holy Spirit, and being led to place their trust in Him of whom all these writings testify.

As Christianity was first preached in Ireland at the beginning of the fifth century, the impress of that age continued for long afterwards. The peculiar monasticism, which was such a striking feature of Irish Christianity, and which was reproduced at Iona, was an example of this. So were also the severe penances of which we sometimes read (though not in connection with Iona), the practice of praying for the dead, and the use of the sign of the cross. We may trace the germ—although only the germ—of auricular confession in the institution of 'soul friends,' which will be more fully explained farther on. They were advisers rather than confessors, but we can easily see how the one would readily develop into the other. As yet, however, confession was public; the penance imposed was also public, and absolution was not given until the required penance was complete.

More remarkable was the existence of some practices which we are accustomed to regard as Jewish. We have already alluded to the washing of feet before entering the sanctuary. They had also the distinction of meats into clean and unclean.