on behalf of the kidnapped Irishmen, and his alleged defence against Finnachta of the privileges of his own order; above all, in his amelioration of the lot of women--possibly, too, of students and children--the records whereof, whatever the amount of historical fact which they contain, reveal the estimation in which Adamnán was held. At the same time, if the incident of the Boruma be either true in fact, or true to his character, it is evident that he was as liable as any of his great compeers, foreign or Irish--Colm Cille and Ruadán, for instance--to allow his zeal to be enlisted in the cause of party interest or personal sympathies, to the great public detriment. He enjoyed a traditional reputation for filial piety, and, at least, tribal patriotism. His recorded asceticism, however severe, does not appear, save in some of the least credible passages of the _Cáin_, to have been carried by him to the same lengths of self-torture, worthy of a solitary of the Thebaid, or an Indian _yogi_, as it was by many of the Irish saints. Indeed, his was mainly a life of action, and even the learning for which he was famous is more apparent in the quality of his work than in the quantity of it. The part of his career which left the most enduring mark upon his Church and his country was the mainly successful struggle which he carried on as the leading Irish champion of Catholicism in the long contest, begun before his time, and only finished by Malachi and Gelasius in the middle of the twelfth century, between the respective partisans of national and of general usages in the ritual of the Irish Church. That portion of his work which he left unfinished, the submission of his own order, was completed within a quarter of a century after his death, and the ties between the Churches of Ireland and other countries of the West were drawn tighter by the removal of the chief cause of separation.