The instruction consisted of reading, writing, and copying Latin, as in the monasteries, as well as music, weaving and spinning, and needlework. Weaving and spinning had an obvious utilitarian purpose, and needlework, in addition to necessary sewing, was especially useful in the production of altar-cloths and sacred vestments. The copying and illuminating of manuscripts, music, and embroidering made a special appeal to women (R. 56), and some of the most beautifully copied and illuminated manuscripts of the mediaeval period are products of their skill. [16] Their contribution to music and art, as it influenced the life of the time, was also large. The convent schools reached their highest development about the middle of the thirteenth century, after which they began to decline in importance, LEARNING IN IRELAND AND BRITAIN. As was stated earlier in this chapter, the one part of western Europe where something of the old learning was retained during this period was in Ireland, and in those parts of England which had not been overrun by the Germanic tribes. Christian civilization and monastic life had been introduced into Ireland probably as early as 425 A.D., and probably by monastic missionaries from Lerins and Saint Victor (see Figure 41). Saint Patrick preached Christianity to the Irish, about 440 A.D., and during the fifth and sixth centuries churches and monasteries were founded in such numbers over Ireland that the land has been said to have been dotted all over with churches, monasteries, and schools. Saint Patrick had been educated in the old Roman schools, probably at Tours when it was still an important Roman provincial city. Other early missionaries had had similar training, and these, not sharing the antipathy to pagan learning of the early Italian church fathers, had carried Greek and Latin languages and learning to Ireland. Here it flourished so well, largely due to the island being spared from invasion, that Ireland remained a center for instruction in Greek long after it had virtually disappeared elsewhere in western Christendom. So much was this the case, says Sandys, in his _History of Classical Scholarship_, "that if any one knew Greek it was assumed that he must have come from Ireland." In 565 A.D., Saint Columba, an eminent Irish scholar and religious leader, crossed over to what is now southwestern Scotland, founded there the monastery of Iona, and began the conversion of the Picts. Saint Augustine landed in Kent in 597, and had begun the conversion of the Angles and Saxons and Jutes who had settled in southeastern Britain, while shortly afterwards the Irish monks from Iona began the conversion of the people of the north of Britain. The monastery of Lindisfarne was founded about 635 A.D., and soon became an important center of religious and classical learning in the north. Irish and English monks also crossed in numbers to northern Frankland, and labored for the conversion of the Franks and Saxons.