Whilst the north was being thus evangelised by the disciples of St. Columba, the south also had received a foundation of Hibernian origin. In the wilds of Wiltshire a school had arisen round the cell of Maidulf, an Irish recluse, who had been tempted to settle there by the sylvan beauty of the spot, which was then surrounded by thick luxuriant woods. To procure the means of support he received scholars from the neighbourhood who supplied his scanty wants and as his pupils increased his school became famous; and the name of its teacher is preserved in that of the modern town of Malmsbury. But it is remarkable how very soon both the Scottish and Irish foundations became _Romanised_.[50] One of the first scholars of Lindisfarne was St. Wilfrid, who, not satisfied with the ecclesiastical discipline of the Scottish monks, found his way to Canterbury, and there learnt the whole Psalter over again, according to the Roman version, which differed from that used in the Northern schools. He was joined by another North Country scholar, St. Bennet Biscop, and the two set out together on a pilgrimage to Rome. The after history of these two saints was full of momentous results to the Anglo-Saxon schools. At Rome Wilfrid studied the Scriptures, the rules of ecclesiastical discipline, and the system of Paschal computation under the Archdeacon Boniface, secretary to Pope Martin I., and Scholasticus of the Lateran school. He returned to England to found the Abbey of Ripon, into which he introduced the Benedictine rule, and whither he invited Eddi, the chanter of Canterbury, to come and teach his monks the Roman chant. Then he set himself to reform the errors of the Northern churches, and thirty years after the foundation of Lindisfarne, the Scottish discipline was, by his vigorous exertions, exchanged for that of Rome. Biscop, meanwhile, was not less busy. After his first visit to the Holy City, he returned there a second time, and devoted himself not only to ecclesiastical studies, but also to the acquisition of many useful arts which he was resolved to plant in his native land. Next he went to Lerins, where he received the habit of a monk, and spent two years learning and practising the monastic rule; and then he returned a third time to Rome, at the very moment when the death of Deusdedit, sixth archbishop of Canterbury, had induced Pope Vitalian to nominate as his successor the Greek scholar, Theodore. He was a native of St. Paul’s city of Tarsus, and well skilled in all human and divine literature. So says St. Bede, and so the Western bishops seem to have thought, when they delayed drawing up their synodal letter to the Third Council of Constantinople until “the philosopher Theodore” should be able to take part in their deliberations. Vitalian had the prosperity of the English mission scarcely less at heart than St. Gregory, and discerned the full importance of providing the infant Church with men who should be capable of laying a solid foundation