By the Cornish it was called Careg Cowse, or Karrek-luz-en-Kuz, which William of Worcester correctly translates “Hoar Rock in the Wood.” It would be interesting to discover earlier evidence of this name. Its survival in the fifteenth century[114]—in spite of the monastic and military occupation of the Mount for many centuries—is very remarkable and seems to carry us back to the time when Mr. Reid’s description was exactly realised. At some period, very difficult to determine, the Mount became known as Mons Tumba.[115] A charter in the Otterton custumal recording the reconstitution of St. Michael’s priory, in the reigns of Henry I, and Stephen, enjoins that the Cornish monks shall receive the blessing of their abbot at Monte Tumba unless, perchance, it shall please him to come into Cornwall and bless them there; from which it may be inferred that the religious house in Monte Tumba was at that time identified with Mont St. Michel in Normandy, although the latter was then, at an earlier date and long afterwards, commonly described as St. Michael in Periculo Maris.[116] When dealing with the medley of notes collected by William of Worcester it will be necessary to bear this in mind. The Mount was associated with St. Michael before the Norman Conquest, in all probability before the Saxon invasion of Cornwall. As Professor Loth has pointed out,[117] the name-saints (_hagio-onomastique_) of ancient Brittany are entirely national. “With the exceptions of some apostles, of St. Michael, St. Matthew, of St. Peter who has given his name to Ploubezre, it is useless to seek for them in Gaul and the Roman Church: they are all of them insular (British or Irish) or native Breton.” The same may be said of Cornwall with very few exceptions. The position assigned to St. Michael was everywhere unique. At some time subsequent to the Babylonish captivity St. Michael came to be had in special veneration of the Jews. From apostolic times in the East and from the fifth century, at least, in the West, he was received into the devotional system of the Christian Church. Nothing could have been more sane or scriptural than the honour paid to St. Michael. As the Prince of God’s people and the Captain of the heavenly hosts[118] (_militiae celestis signifer_) he, who had prevailed against the Spirit of evil, might well be expected to lend his aid when the wrestling was against the spiritual hosts of wickedness in heavenly places. And what spot so worthy to be the site of an earthly fane for one whose warring is in the regions above man’s head, as the lonely mountain’s top. There is a sense of security felt by those who live on, or surrounded by, hills even now when so many ages have run since they were remotely responsible for it. The proper seat of the Archangel was clearly on the hill-top. They “found him an house” accordingly on the Cornish Mount, on Rowtor, on Rame Head, on Penkevil, on Caerhayes and on the western Carn Brea. Whether the cult of St.