In any case when St. Augustine came to the largely barbarized land, with what may be called the second of the three great southern visitations which civilized these islands, he did not see any ethnological problems, whatever there may have been to be seen. With him or his converts the chain of literary testimony is taken up again; and we must look at the world as they saw it. He found a king ruling in Kent, beyond whose borders lay other kingdoms of about the same size, the kings of which were all apparently heathen. The names of these kings were mostly what we call Teutonic names; but those who write the almost entirely hagiological records did not say, and apparently did not ask, whether the populations were in this sense of unmixed blood. It is at least possible that, as on the Continent, the kings and courts were almost the only Teutonic element. The Christians found converts, they found patrons, they found persecutors; but they did not find Ancient Britons because they did not look for them; and if they moved among pure Anglo-Saxons they had not the gratification of knowing it. There was, indeed, what all history attests, a marked change of feeling towards the marches of Wales. But all history also attests that this is always found, apart from any difference in race, in the transition from the lowlands to the mountain country. But of all the things they found the thing that counts most in English history is this: that some of the kingdoms at least did correspond to genuine human divisions, which not only existed then but which exist now. Northumbria is still a truer thing than Northumberland. Sussex is still Sussex; Essex is still Essex. And that third Saxon kingdom whose name is not even to be found upon the map, the kingdom of Wessex, is called the West Country and is to-day the most real of them all.