was one of the first abuses that shadowed the purity of the movement By building a church or bridging a river, by helping the widow or fatherless or freeing a slave, wealthy men could redeem their punishments.
It is illuminating to look at the capital sins that demanded these fasts in greater or less degree. They were pride, vainglory, envy, anger, despondency, avarice, greediness and luxury. Perhaps the quaintest is the fifth on the list, by which a man who permitted his want of liveliness to damp the cheerfulness of another was ordered to fast for a day on bread and water, though, be it noted, even this small penance was redeemable by the payment of a silver penny or the hurried repetition of many psalms!
But perhaps one of the strangest phases that passed over the social life of the English people at this time was the renunciation of the world for monastic life as an expression of the highest Christian obedience, a phase so important in its results that it requires some attention. Long ago the Celtic population had realised the value of the monastery. On storm-beaten shores and wind-swept islands little settlements had arisen,
