the front of the head in a line from ear to ear. The origin of this curious custom has not as yet been satisfactorily investigated, nor is it possible for us now to say whence this Celtic tonsure was derived. But it will be easily understood how a peculiarity of this kind is clung to, when it becomes the badge of a party. History furnishes us with numberless examples in which some particular way of cutting the hair, some peculiarity in dress, some simple ornament, the wearing of one particular colour or of some flower, has been adopted as the distinguishing mark of a religious or political party and has been at once raised to an importance that it would not otherwise possess. It has given zealous men an opportunity of displaying their zeal, it has compelled time-servers and waverers to declare themselves, it has shown the strength of the party, and for these reasons has been clung to with the greatest devotion. The white and red roses of York and Lancaster—the cropped hair of the Roundheads and the flowing locks of the Cavaliers—the broad-brimmed hats, poke bonnets, and sombre grey of the Quakers—the orange and blue of the Revolution—are all cases in point. In the same way the Celtic tonsure was regarded by the Irish as the outward mark of their ecclesiastical independence, and for that reason was zealously preserved.
Of more importance was the question of ordination; but unfortunately we cannot now say in what the difference between the two Churches consisted. Bishops among the Irish were consecrated by a single bishop, whereas among the Romans there were ordinarily three employed. But the rule was not a strict one. When Augustine of Canterbury asked the question, whether a bishop might be ordained by him without other bishops being present,
