Jocelin is probably reporting a genuine tradition when, in his Life of Kentigern, he says that the Picts, who had received the faith from Ninian, had lapsed into apostasy; and so also the author of the older Life of Kentigern, when he terms a king of the Picts of Lothian ‘semi-pagan.’[77] St. Patrick, in his epistle to Coroticus, written probably towards the end of his life, terms Coroticus, in whom we have already recognised that Ceretic Guledig from whom the kings of Alcluith or Alclyde were descended,[78] ‘a tyrant who fears neither God nor his priests,’ and his followers ‘wicked rebels against Christ, and betrayers of Christians into the hands of the Scots and Picts.’ The latter, too, he repeatedly terms the apostate Picts, and says that the people ruled by Coroticus were no longer ‘his fellow-citizens, or the fellow-citizens of pious Romans, but were the fellow-citizens of demons,’ and the ‘associates of Scots and apostate Picts.’[79] It is apparent that the churches founded by Ninian and Patrick had in the main failed to effect a permanent conversion of the native tribes to Christianity, and that the latter was doomed to witness, even in his own life, a great declension from the Christian Church and relapse into paganism. It required a different organisation to establish the Christian Church on a firm and permanent basis among them, and to leaven the whole people with its doctrines and rules of life. The introduction of the monastic element, and its application to the entire organisation of the Church, not only effected what a church with its secular clergy had failed to do, but led to that remarkable outburst of missionary zeal which sent from the shores of Ireland a stream of Christian missionaries invading the Continent in every direction, converting the people and founding monasteries among them, of whom Columbanus was the forerunner. ----- Footnote 1: There is a very able paper in the recently published volume of the remains of the late A. W. Haddan, which originally appeared in the _Christian Remembrancer_, on ‘The Churches of British Confession.’ It contains an admirable _résumé_ of this question, and the deductions of the writer are unquestionably sound. With the views in this paper the author entirely concurs. Footnote 2: Bede, _Hist. Ec._, B. iii. c. iv. Footnote 3: An extract from this Life is given by Usher, _Brit. Ecc. Ant._, and an abstract of it in Bollandus, _Acta Sanct._, Sept. 16. In the Felire of Angus the Culdee we have, at 16 Sept., _Moinend nuall cech genai_, ‘Monenn the shout of every mouth;’ and the gloss is _Moinend Cluana Conaire Tomain hi tuaiscert h. Faelan_, ‘Monenn of Cluan Conaire Toman in north Hy-Faelan,’ in Leinster. The Martyrology of Tamlacht has ‘Monenn, _i.e._ Ninianus episcopus Candide Case.’ Monenn is merely _Nenn_ or Ninian with the Irish _mo_ or ‘my’ prefixed, as is usual in naming these saints. Footnote 4: