But it is of course impossible here to enter upon the evidence of the monumental inscriptions. They deserve courses of lectures to themselves. I may say that the language of the inscriptions connected with the British Church is Latin, while in Ireland the vernacular is used, quite simply at the great monastic centres of Clonmacnois and Monasterboice; markedly Latinised at Lismore, the place of study of the south. In Cornwall the inscriptions are mostly very curt, just "A, son of B," all in the genitive case, meaning "the monument of A, who was son of B." In Wales they are many of them much longer, and some of them in exceedingly bad Latin, certainly not ecclesiastical Latin, almost certainly Latin such as the Romano-Britons may have talked: "Senacus the presbyter lies here, _cum multitudinem fratrum_;" "Carausius lies here, _in hoc congeries lapidum_." One of the British inscriptions in Wales is charmingly characteristic of the modesty of the race: "Cataman the king lies here, the wisest and most thought-of of all kings." Cataman, by the way, is identified with Cadfan, and Cadfan in his lifetime told the Abbat of Bangor his mind in very Celtic style as follows (evidently he made a point of living up to his epitaph): "If the Cymry believe all that Rome believes, that is as strong a reason for Rome obeying us, as for us obeying Rome." The question of the inscriptions is complicated by a very remarkable phenomenon. There are in South Wales, at its western part, a large number of what are called Ogam inscriptions, and in Devon there are one or two[50]. In the south of Ireland there are large numbers. Outside these islands no such thing is known in the whole world. The language is early Gaelic, that is, the monuments belong to the Celtic, not to the British people[51]. The formula is "(the monument) of A, son of B." In Wales the Ogam is frequently accompanied by a boldly cut Latin inscription to the same effect[52], with just such differences as help to shew us how the Ogam cutters pronounced their letters. My own explanation of the Ogam system is that it represents the signs made with the fingers in cryptic speech, used as very simple for cutting on stone when the need for mystery was at an end, that is to say, in all probability, when Druidism was just dying out, and the practice of committing nothing to writing had ceased to be a religious observance. I merely mention these things to add another to the many varied and interesting problems which are forced upon us by a consideration of our fore-elder, the British Church. It is time to draw towards a conclusion of this hasty scramble over a full field.