Gildas, the Jeremiah of Britain, whose _De Excidio_ is stated to have been written in the sixth century, introduces us to an ecclesiastical system which, in respect of its main features, differs hardly if at all from that with which we are familiar, but which both surprises us by the evidence of its progress and alarms us by the extent of its perverseness. Gildas speaks of the clergy “intruding themselves into the preferments of the Church, yea, rather buying the same at a high rate” and “after the example of Simon Magus buying the office of a bishop or of a priest.” There was, therefore, already in the sixth century, if the traditional date of the _De Excidio_ be accepted, a gradation not only of dignity but also of office and emolument, for which, without Gildas’ evidence, we should hardly have been prepared. The denunciations of Gildas have been held to apply to the civil rulers and the secular clergy only,[53] but there seems to be no good reason for accepting this hypothesis unless we read into the sixth century conditions which are found at a later period. It is important and sufficient for us to know that the British Church was highly organised and comparatively wealthy at this time. To suppose, however, that Celtic monasteries were large, solid structures of stone with cloisters, refectories, dortors and the like is to mistake the economic conditions of the period and of the countries under review. To associate the Celtic bishop with a durable and spacious cathedral church is almost as grotesque an anachronism as to represent St. Lucy (who died in the year 303), as they do in the sailors’ church at Naples, apparelled in a modern court dress with a tiara of gems and a necklace of beautiful pearls. The Celtic monastery has been compared to a pioneer settlement. It consisted of a congeries of detached cells, each suitable for the habitation of one or more monks. The cells, like the churches of the period, were commonly of wood, sometimes of stone. It is therefore, after the lapse of so many centuries, usually futile to seek for traces of them. Of existing Christian remains of the Celtic period in Cornwall the most noteworthy and interesting are the granite crosses and those monuments especially which bear the Chi-rho monogram. The chapels at Perranzabuloe, at Gwithian and at Madron are also of this date, the two former probably owing their preservation to the sand which buried them and the latter to the healing virtues of the waters of the holy well which flow through it.[54]