That a knowledge of Greek was indispensable for a study of the Scriptures would in itself be sufficient to account for the study of Greek in the Irish monastic schools. A further reason for the Irish love of Greek has been suggested by several writers. Michelet says: “Le génie celtique, qui est celui de l’individualité, sympathise profondément avec le génie grec.”[407] As we have pointed out, the Greek views in philosophy and theology appealed in an especial manner to Irish scholars of this period. According to Healy, “the Irish mind, like the Greek, has a natural love for speculation, is quick, subtle, and far-seeing, has greater power of abstraction and generalization—that is, greater metaphysical power than the phlegmatic Anglo-Saxon.”[408] We venture no opinion as to whether this proposition will stand a critical examination but would merely record the fact that other able writers when dealing with this period have also discerned much in common between the Hellenic and the Celtic mind. Mullinger notes “a certain speculative, outlooking quality certainly not very apparent in the school of York.”[409] Cardinal Newman declares that as Rome was the centre of authority in these ages so Ireland was the native home of speculation; while contrasting the English scholars with the Irish he says: “The Englishman was hardworking, plodding, bold, determined, persevering, obedient to law and precedent, and if he cultivated his mind he was literary rather than scientific. In Ireland, on the other hand, the intellect seems to have taken the line of science and we have various instances to show how fully this was recognised. ‘Philosopher’ in these times is almost synonymous with ‘Irish Monk’.”[410] It was this characteristic of the Irish monks Renan[411] had in mind when he spoke of them as “les colonisateurs scientifiques d’Europe occidentale.” A further resemblance, and one of a less promising character, may be traced in the predilection shown by both the Greek and the Gael for questions which admitted a display of dialectical subtlety. It was this feature which arrested the attention of Benedict of Aniane and aroused his dislike for the Irish theologians. They were distinguished, he tells us, for syllogistic mystification. “Apud modernos scholasticos maxime apud Scottos iste syllogismus delusionis.”[412] Mullinger tells us that they would sometimes amuse themselves by interrogating some stolid representative of orthodoxy, and compel him as a logical sequence of his replies, to admit the existence of three Gods or to disavow his belief in the Trinity.[413] This typically national characteristic of adding a humorous touch to a profound but dry metaphysical discussion has for us a deep human interest, though it was undoubtedly embarrassing to learned and solemn opponents who could neither understand, nor sympathise with, the rather subtle and complex Irish temperament.