conflict between fleshly lusts and that counter-ascetic passion which throughout the Christian world was drawing thousands into monasteries. Asceticism, with desire for knowledge, won the victory, and the youth entered the monastery of Bangor, in the extreme north-east of Ireland. There he passed years of labour, study, and self-mortification. At length the pilgrim mission-passion came upon him (coepit peregrinationem desiderare) and his importunity overcame the abbot's reluctance to let him depart. Twelve disciples are said to have followed him across the water to the shores of Britain. There they hesitated in anxious doubt, till it was decided to cross to Gaul.
This was about the year 590. Columban's austere and commanding form, his fearlessness, his quick and fiery tongue, impressed the people among whom he came. Reports of his holiness spread; multitudes sought his blessing. He traversed the country, preaching and setting his own stern example, until he reached the land of the Burgundians, where Gontran, a grandson of Clovis, reigned. Well received by this ruler, Columban established himself in an old castle. His disciples grew in numbers, and after a while Gontran granted him an extensive Roman structure called Luxovium (Luxeuil) situated at the confines of the Burgundian and Austrasian kingdoms. Columban converted this into a monastery, and it soon included many noble Franks and Burgundians among its monks. For them he composed a monastic regula, stern and cruel in its penalties of many stripes imposed for trivial faults. "Whoever may wish to know his strenuousness (strenuitatem) will find it in his precepts," writes the monk Jonas, who had lived under him.
The strenuousness of this masterful and overbearing man was displayed in his controversy with the Gallican clergy, upon whom he tried to impose the Easter day observed by the Celtic Church in the British Isles. In his letter to the Gallican synod, he points out their errors, and lectures them on their Christian duties, asking pardon at the end for his loquacity and presumption. Years afterwards, entering upon another controversy, he wrote an extraordinary letter to Pope Boniface IV. The superscription is
