we may, perhaps, almost hazard the conclusion that, notwithstanding the efforts of both ecclesiastical and secular legislators, sacerdotal marriage scarcely became obsolete in Wales before it was once more recognized as legitimate under the Reformation. XVIII. IRELAND AND SCOTLAND. In a previous section it has already been shown that the rule of celibacy was observed by the Celtic churches of the British Islands during a period in which their Christianity was a model for the rest of Europe. Their religion, however, could not preserve its purity and simplicity amid the overwhelming barbarism of those dreary ages. From an ancient commentary on the “Cain Patraic,” or Patrick’s Law, of uncertain date, but probably belonging to the ninth or tenth century, it would seem as though there were at that time two classes of bishops, one bound by monastic vows, the other permitted to marry; and, what is somewhat singular, the law appears to favor the latter, for the “cumad espuc,” or virgin bishop, is condemned to perpetual degradation or to the life of a hermit for offences which the “bishop of one wife” can redeem by prompt penance.[725] The Feini, prior to the advent of St. Patrick, were far in advance of the contemporary barbarian tribes, and their conversion to Christianity introduced a new and powerful element of progress. It was not lasting, however, and they lapsed into a condition but little removed from that of savages. The marriage-tie was virtually unknown or habitually disregarded among the laity.[726] What was the condition of the clergy may be inferred from the fact that the episcopates were regarded as the private property of certain families in which they descended by hereditary succession. Thus, in the primatial see of Armagh, fifteen archbishops were of one house, the last eight of whom were married. At length Celsus, who died about the year 1130, bequeathed the dignity to his friend St. Malachi. The kindred rose in arms at this infringement of their rights, and two of their members successively occupied the position, which Malachi was not able to obtain until the anger of God had miraculously destroyed the whole family.[727] During all this period the Irish church had been completely independent of the central authority at Rome, but the extension of influence resulting from the labors of Hildebrand and his successors soon began to make itself felt. In the quarrels concerning the succession of Archbishop Celsus, there figures a certain Bishop Gilbert, who is described as being the first papal legate seen in Ireland.[728] When Malachi abandoned Armagh and revived the extinct episcopate of Down, he resolved on a pilgrimage to Rome to obtain the _pallium_, a powerful instrument of papal authority, until then unknown on the island; and perhaps the opposition manifested to his wishes by his friends as well as by the authorities may be attributable to a repugnance towards the gradual encroachments of Romanizing influence.[729]