The Four Households

There were many great saints among the Gael, but Patrick was the bush among them all. It was beyond the sea he was born, and his mother was a sister of Saint Martin of Tours; and he dreamed in Rome, and walked all Ireland barefoot. It was in his young youth he was brought from France to Ireland as a slave, and he was to set to serve four households, and he did his work so well that every one of the households thought him to be servant to itself alone and it was by an angel the ashes used to be cleared away from the hearth for him.

He gets his Freedom

He was sent out after a while minding swine & he went through great hardships; but Victor the angel used to come to visit him and to teach him the order of prayer. And he had no way to buy his freedom, but one time a wild boar came rooting in the field, and brought up a lump of gold; and Patrick brought it to a tinker and the tinker said “It is nothing but solder, give it here to me.” But then he brought it to a smith, and the smith told him it was gold and with that gold he brought his freedom. And from that time the smiths have been lucky, taking money every day and never without work; but as for the tinkers, every man’s face is against them and their face is against every man, and they get no ease or rest, but are ever and always travelling the world.

The Man and Woman that were always Young

After that he went out to sea with foreigners and he went back to his own country, and his people asked him to stop there with them. But he would not; for always in his sleep he could see the island of the Gael, and he could hear the singing of the children of the Wood of Fochlad. He went over the sea of Icht then, and he fasted in the islands of the Torrian sea, and then he went to learn from Germanus, and after that again to Rome. And then he and his people went out to sea, nine in all, and they came to an island where they saw a new house, and a young man and a young woman in it; and they saw a withered old hag by the door of the house. “What happened this old woman?” said Patrick. “It is great her weakness is” “She is my own grandchild, old as she is,” said the young man. “What way did that happen?” said Patrick. “It is not hard to say that” said the young man; “For we are here from the time of Christ” he said “and he came to visit us when he was here among men, and we made a feast for him and he blessed our house and be blessed ourselves, but the blessing did not reach to our children. And this is the way we will be, without age coming upon us, to the Judgement. And it is a long time your coming is foretold to us” be said “and it is the will of God for you to go and to preach in the country of the Gael; and Christ left a token with us, a bent staff to be given to you.”

Patrick goes back to Ireland

Patrick took the staff with him then & went back to Germanus. And Victor the angel came and said to him “It was God’s bidding to you to go back and to teach in the country of the Gael.” But Patrick was not willing to go and he complained to God of the hardheartedness of the Gad. And God said “I myself will be your helper.” Then Patrick went back to Rome and he was made a bishop, and when they were making a bishop of him the three quires answered to them, the quire of the people of Heaven, the quire of the Romans and the quire of the children of the Wood of Fochlad. It was in the east of Ireland he landed, at Inis Patrick; and three times before that the druids had foretold his coming, and it is what they said, “Adzeheads will come over an angry sea; their cloaks hole-headed; their staves crooked; their tables to the east of their houses; they will all answer Amen.” At the time he landed it was the feast of Beltaine, and on that day every year the High King lighted a fire in Teamhuir, and there was geasa, that is a bond, upon the men of Ireland not to kindle a fire in any place before the kindling of that fire in Teamhuir. Patrick, now, struck the flame of the Paschal fire, and all the people saw it and it lighted up the whole of Magh Breg. “That is a breaking of bonds” said the king to his druids; “and find out for me” he said “who was it kindled that fire.” And it is what the druids said, “Unless that fire is quenched before morning in the same night it was kindled, it will never be quenched.” And when the fire was not quenched in that night, there was great anger on the king.

The Deer’s Cry

Patrick made this hymn one time he was going to preach the Faith at Teamhuir, and his enemies lay in hiding to make an attack on him as he passed. But as he himself and Benen his servant went by, all they could see passing was a wild deer and a fawn. And the Deer’s Cry is the name of the hymn to this day. [....]

Patrick and the Big Men

It is often told by the people of Ireland how Oisin, son of Finn, came back to Ireland in the time of Patrick; and the poets of Ireland have put into verses the arguments they used to be having with one another. And there are some say Caoilte of the Fianna and a troop of his people were m Ireland at that same tune; and whether or not that story is true, this is the way the meeting between himself and Patrick is put down in the old writings.

Patrick was one time singing the Mass at the Rath of the Red Ridge where Finn, son of Cumhal, used to be, and his clerks were with him. And the clerks saw Caoilte and his people coming towards them, and fear and terror fell on them before the great men and the great hounds that were with them; for they were not of the one time with themselves. It is then there rose up that high herdsman, that angel of the earth, Patrick son of Calpurn, Apostle of the Gael, and sprinkled holy water upon the big men, and with that every bad thing that was about them made away into the hills and the scalps and the borders of the country on every side, and the big men sat down. And there was great wonder on the clerks as they looked at them, for the tallest of themselves reached but to their waist or to their shoulders, and they sitting. “What name have you?” said Patrick then. “I am Caoilte, son of Ronan of the Fianna.” “Was it not a good lord you were with” said Patrick “that is Finn, son of Cumhal?” And Caoilte said “If the brown leaves falling in the woods were gold, if the waves of the sea were silver, Finn would have given away the whole of it.” “What was it kept you through your lifetime?” said Patrick. “Truth that was in our hearts, and strength in our hands, and fulfilment in our tongues” said Caoilte. Then Patrick gave them food and drink and good treatment and talked with them. And on the morning of the morrow his two protecting angels came to him out on the green, and he asked them was it any harm before the King of Heaven and earth, for him to be listening to the stories of the Fianna. And it is what the angels answered him: “Holy Clerk” they said “it is no more than a third of their stories these old fighting-men can tell, by reason of forgetfulness and their memory that fails them; but whatever they tell, let you write it down on poet’s boards and in the words of poets, for it will be a diversion to the companies and the high people of the latter times to be listening to them.” And Patrick did as they bade him, and he bade Brogan the scribe to write down all the stories told by Caoilte; and Brogan did that, and they are in the world to this day.

The Hidden Well of Usnach

One time Diarmuid king of Ireland was with Patrick on the Hill of Usnach, and there was no water to be had; and one of the big men of the Fianna, it might have been Caoilte and it might have been Oisin, asked for a vessel that he might go and get it. And as he went he was looking back to see were they watching him, and when he was out of their sight he went to the Well of Usnach that was called the Whitebrimmed, and since the time of the battle of Gabra it had never been found by any man in Ireland. And when he came to the brink of the well he saw in it eight beautiful speckled salmon, for it was such a hidden place there was nothing for them to be in dread of. He took then eight sprigs of watercress and eight of brook-lime, and he put down the vessel into the well and he took the eight salmon alive and leaping like mad things. And then he went back and set the vessel before the King of Ireland, and there was wonder on them all seeing that; and the stalk of every one of the sprigs of the watercress reached as high as Diarmuid’s knee. “They must be divided into two shares” he said “a half to Patrick and a half ourselves.” “Not so” said Patrick “for there are more of you than of ourselves. But make three parts” he said “and give one to the church for that is her own share;” and so it was done. “That is well, King of Ireland” he said then “but do not lose your share in heaven through these big men.” “What do you mean saying that?” said Diarmuid. “I mean that you have your thoughts too much taken up with them” said Patrick.

This is the earliest biography of the Saint, and the most important, and was written in pure Irish. St. Fiacc [alt: Feich] was the disciple and nephew of St. Dubtach, arch-poet of Erin. On Patrick’s visit to Tara the king gave orders that none of the royal company should rise to give honour to the Saint. Dubtach refused to obey, and when St. Patrick came before the king all remained seated except Dubtach and Fiacc.

Some time after this St. Patrick wished to make provision for his converts in Leinster by appointing a bishop over them, and as Dubtach was a Leinster man he visited him in his own home to obtain his advice concerning a proper person for the office. “Fiacc is the very man you require,” said Dubtach, “but at present he is in Connaught.” Very soon Fiacc came in sight. ” There is the man himself,” said Dubtach. “But he may not wish to receive orders,” said Patrick. ” Proceed as if to tonsure me,” replied the poet. St. Patrick prepared to tonsure the old poet, whereupon Fiacc said, ” It would be a great loss to the bardic order to lose so great a poet”; and he offered himself for the service of the Church instead of Dubtach. St. Fiacc was Bishop of Sletty, near Carlow, and died about the year 510. In his memoir he says St. Patrick was born at Emptur, and studied under Germanus.

The Scholiast on St. Fiacc supplies us with the following information: ” This was the cause of the servitude of Patrick: They all went from the Britons of Alcluaid across the Iccian sea, southwards on a journey to the Britons who are on the sea of Icht, namely, the Britons of Letha, because they had brethren (relatives) there at the time. Now, the mother of these children, namely, Conches, was of the Franks, and she was a sister to Martin. At that time came seven sons of Sectmaide, King of Britain, in ships from the Britons, and they made great plunder on the Britons, viz., the Britons of Armoric Letha, where Patrick with his family was, and they wounded Calpuirn there and carried off Patrick and Lupait with him to Ireland.”

Written about 1400 years ago

I

At Nemthur Saint Patrick was born,   As history handed it down;   And when but sixteen years of age,   A captive was led from that town.

II.

Siccoth was Saint Patrick’s first name;   His father Calphurn without miss;   His grandfather Otide was styled;   He was nephew of Deacon Odisse.

III.

Six years did he live in dark bonds,   And the food of the Gentile ate not;   And Cathraige by men he was called,   Since to work for four homes was his lot.

IV.

To the servant of Milcho ’twas said   To pass o’er the seas and the plain;   Then stood angel Victor on rock,   And his footprints to this day remain.

V.

Departed Saint Patrick o’er Alps–   On his way all successful he hies;   And with German remained in the South   ‘Neath Letavia’s wide-spreading skies.

VI.

In the isles of the Tyrrhenian sea   Saint Patrick some period awaits,   And as canon with German he reads,   As his history still to us states

VII.

To Hibernia Saint Patrick returned,   By visions from angels induced;   For visions to him appeared oft,   And his mind to subjection reduced.

VIII.

Soul-saving was Patrick’s intent,   For ’twas to far Foclut’s dark flood;   He had heard the entreaty and wail   Of children in Foclut’s far woods.

IX.

For asked they the saint to make haste   And Letavia’s wide lands desert,   That from error’s dark ways Eire’s men   He might in life’s pathways direct.

X.

Foretold Eire’s seers years of peace,   Which were to remain through all time;   But the grandeurs of Tara the proud   Were to vanish in dust, as earth’s slime.

XI.

To Leary, the monarch, Druids told   Of the advent of Patrick the saint;   And their visions were true, as we know   From the facts which his histories paint.

XII.

Renowned was Saint Patrick through life,   And of error he was a dire foe;   Hence for ever his name shall be grand   Among the nations, as ages shall flow.

XIII.

The Apocalypse sang he, and hymns,   And three fifty full psalms, day by day;   He instructed and praised and baptized,   And all time he continued to pray.

XIV.

Nor could any cold e’er prevent   That he stayed in the water o’er nights;   And to gain the grand kingdom of heaven,   Through the day he used preach on the heights.

XV.

By the far-famous fount of the North,   Benibarka! thy waters sha’n't cease;   For a hundred full psalms he used sing   Each night the Lord’s praise to increase.

XVI.

Then he slept on a cold bed of stone,   And with a wet cover was dressed;   A stone was his pillow each night,   Such, such was the saint’s nightly rest.

XVII.

To the people the Gospel was preached,   With power and with miracles signed;   The blind and the lepers were cured,   And Death his dead subjects resigned.

XVIII.

Saint Patrick did preach to the Scots,   And in Letavia much he endured,   That whom he had won to the Lord   In Judgment’s dread day be secured.

XIX.

Emir’s and proud Erimon’s sons   A demon contrived to ensnare;   And them did dread Satan engulf   In the dark, fearful depths of his lair,

XX.

Until our apostle arrived,   Who rescued and set them all free,   Through sixty long years of his life   To Christ’s cross the brave Fenians flee.

XXI.

Great darkness o’er Eire was spread,   And its people their idols adored,   Nor in the true Godhead believed,   Nor the Trinity, too, of the Lord.

XXII.

At Armagh the realm’s throne has been placed,   To Emania a glory to be;   And far-famed is Dundalethglas church,   Nor let fame from Temoria flee.

XXIII.

To Armagh, in his infirm old age,   Saint Patrick desired much to go;   But God’s angel at noon met the saint,   And induced him his wish to forego.

XXIV.

Southward to the angel he came   (For Victor had been his good guide),   And the bush in which Victor appeared   Burned bright, and a voice from it cried:

XXV.

“At Armagh let the government be,   And to Christ let all glory be brought;   Indeed, thou shalt come unto heaven;   Thou obtainedst, because thou hadst sought.”

XXVI.

“A hymn which you sing while alive   Shall to Celts a proud armament be;   And at judgment the Irish surround   Their father, their patron, in thee.”

XXVII.

After Patrick, good Tassach remained;   When Patrick to Tassach Christ gave,   Tassach said: “He from me shall receive”;   And the prediction of Tassach was grave.

XXVIII.

For the night was installed a bright day,   And that day for one year did remain;   So that over all Eire the fair   Light’s brilliance and brightness did reign.

XXIX.

Bethoron a battle beheld   Of great Nun against Chanaan’s sons,   In which Gabaon saw the sun stand,   As the Scriptural narrative runs.

XXX.

For brave Josue stood the bright sun   To witness the wicked all slain;   Why not for Saint Patrick thrice more   To illumine Hibernia’s plain?

XXXI.

For all Eire’s good clergy were come   To bury Saint Patrick with pride;   And the sounds of the singing from heaven   Cast them sleeping all round, far and wide.

XXXII.

Saint Patrick’s pure soul fled his frame   (His works immortality make);   And on the first night after death,   The angels of God watched his wake.

XXXIII.

And when Patrick departed from life,   To the other Saint Patrick came he;   And to Jesus, of Mary the Son,   The two passed, bright and pure, great and free.

XXXIV.

In Patrick pride’s stain was not found;   And great were the works that adorn   This good son of Christ, Mary’s Son!   With God’s blessing Saint Patrick was born.

Ordain a Statute to be Drunk
And burn Tobacco free as Spunk
And fat shall never be forgot”
In Usquebah, St. Patrick’s Pot

The custom of drinking alcohol on St. Patrick’s Day known as Pota Phadraig or Patrick’s Pot comes from an old Irish legend. As the story goes, St. Patrick was served a shot of whiskey that was very small. St. Patrick decided to teach a lesson of generosity to the innkeeper. He told the innkeeper that a devil who fed on the the innkeeper’s dishonesty was in his cellar. In order to banish the devil, the man must change his ways. When St. Patrick returned to the inn some time later, he found the owner generously filling the glasses. He returned to the cellar with the innkeeper and the devil was so emaciated from the landlord’s generosity, that St. Patick promptly banished it.

The custom may also be called “drowning the shamrock” because it is customary to float a clover leaf in the whiskey or beer before drinking it.”

Today, people all over the world line up ready to partake in Patrick’s Pot. One such example is the “Luck of the Irish” Pub Crawl in New York City. You can find the best list of irish pubs on StPatricksDay.com’s Pub’s Database.

Boston Irish take over the city on March 17, at about 5pm. Huge lines queue up at the bars, Irish or not, all over the city and a lot of drinks go down in and around Fanuiel Hall and on Union Street. This is a great time to try some Irish beers.

Savannah’s City Market is the scene of constant activity – bars and more bars; bands and more bands. Check out the Battle of the Bagpipes in front of Molly McPherson’s, with guests pipers from all over.

Regardless of where you are, celebrate the day, listen to Irish music, attend a special mass, watch a parade, wear the green, eat corned beef and cabbage, And of course partake in Pota Phadraig. Saint Patrick said it was OK.

Here are but a few:

1. St. Aidan
   Feast day: Aug. 31
   The founder of a great center of Celtic Christianity.
2. St. Brendan
   Feast day: May 16
   Patron of boatmen, sailors, travelers, and whales.
3. St. Brigid
   Feast day: Feb. 1
   Patron of babies, blacksmiths, cows and dairy workers, Ireland, midwives, poets, sailors, scholars, and travelers.
4. St. Columba
   Feast day: June 9
   Patron of bookbinders, Ireland, poets, and Scotland
5. St. Columban
   Feast day: Nov. 23
   It is no wonder that this saint’s emblem is the bear, as he seems to have had a knack for causing trouble.
6. St. Ita
   Feast day: Jan. 15
   The revered teacher of St. Brendan.
7. St. Kevin
   Feast day: June 3
   Patron of blackbirds, the archdiocese of Dublin, Ireland, and Glendalough, Ireland.
8. St. Kieran
   Feast day: Sept. 9
   A visionary who founded a great Irish monastery.
9. St. Malachy
   Feast day: Nov. 3
   The first Irish saint to be canonized by a pope, in 1199.
10. St. Oliver Plunket
    Feast day: July 11
    The last Catholic martyr to die at Tyburn, he was canonized by Pope Paul VI in 1975.

Traditional customs for the proper celebration of the day-and Yes we know that Ireland has tried its best to discard its historic culture in favor of progress,i ndustrialization and American commercialism-but customs are important to give meaning to life and joy to the soul so here they are:

1. 1.Wear an emblem in honor of the saint-a custom which dates from as early as 1681-and the account of Thomas Dinely. Generally a green ribbon the shamrock or a saint patricks cross(circle or square of paper decorated with green ribbon and bits of priests vestments by girls and small children-for boys a paper cross in the style of the Celtic illuminations carefully decorated)
2. Go to work and demand the “Patrick’s Groat” take leave of your capitalistic master and go to town and spend it all.(very few of the zealous should be found sober at night account(Dinely 1681!).
3. Men should make a cross of a twig of wild sallow and pin it to the thatch inside the house or above the door.
4. You may also wear a harp shaped badge
5. Wear the “Trifolium repens” -white clover (Identified as such by Caleb Threlkeld in 1727)
6. After church go to the pub to drink the “pota Pa/draig”-St. Patricks pot. Many acts of devotion should be followed by an equal number of acts of copious libation…
7. Say this quaint line when doing so:
   

   Ordain a Statute to be Drunk
   And burn Tobacco free as Spunk
   And (fat shall never be forgot
   In Usquebah,St. Patrick’s Pot
   (Farewell 1689)

8. Actually it is doubtful if anyone knows what a shamrock is (Early 20th century-Nathaniel Colgan asked around Ireland and found that it could be-Trifolium repens,(white clover), Folium minus-(leser trefoil),Trifolium pratense(purple clover),Medicagio Lupulina (Black Medick) So take your pick!
9. Give treats and gifts to friends and children.
10. Put shamrock which has been worn on the day into the last glass of drink-then toast to the health of all and pick the wet drowned shamrock out of the glass and toss it over the left shoulder.
11. Using a burnt stick make a cross on the sleeve of each member of the household
12. You have to eat meat and you do not need any special dispensation to do so. Jocelin notes that as early as 1100 AD people ate meat in Lent due to an account of St.Patrick doing so and then being forgiven the meat turning to fish in the boiling water.
13. You must begin your planting soon after St. Patrick’s day-(peas are best planted on the day. (Source-Kevin Danaher-The Year in Ireland Mercier Press Cork,1972)

So saying, the Chief Druid set fire to the pile, and, accompanied by two other Druids and some guards, proceeded till he came to where the saint and his assistants, in their white robes, were chanting their psalms. “What mean these incantations?” tried the Druid, curiously glancing at the hooks so unlike their own wooden staves and tablets; “or why this flame on the eve of Bealteiné, contrary to the orders of the Ard Righ and the Ard Druid? Accompany us to the assembly at Tara, and account for your disobedience; but first extinguish that ill-boding light.”

Of all that sat or stood in the presence of the King, no one arose to show respect to the newly-arrived but Dubhthach, an aged Druid, and the young poet, Fiech, who thus braved the King’s displeasure. He, fixing his eyes sternly on the saint and his followers, sharply addressed them. “Know ye not the law of this land, that whoever on the eve of Bealteiné kindles a fire before the blaze is seen from Tara, is devoted to death?”

Patrick then commenced, by declaring the Unity of the Godhead in a Trinity of Persons, the creation and fall of man, the necessity of a Mediator, the Incarnation of the Son of God, and our redemption thereby; the necessity of true Christian belief, and the rejection of all creature worship, not excepting that of the genial lifecherishing Beal. He then alluded to his former captivity and the object of his present mission, and besought king and people not to resist the good impulses which would be vouchsafed by God’s goodness to every one who did not wilfully offer opposition to them.

The hearts of the King and the greater part of the Druids remained obdurate; but such persuasive strength was vouchsafed to the words of the saint, that very many hung on his lips with veneration and enthusiasm. The Ard Righ observed this with regret; but his power was much restricted, and he did not venture to express open dissatisfaction. He ordered apartments to be assigned to Patrick and his companions, and appointed him to argue with his Druids on the morrow.

Thousands were assembled next day on the wide plain, and the stern-looking Druids filled the greater part of the space enclosed for the disputants. After some explanations and arguments were adduced by the missionary which told heavily on the priests, the Chief cried out in an arrogant tone, “if the Son of God has redeemed the human race, and if you were sent by Him, work a miracle to prove your mission.” “I will not seek to disturb the order of Providence to gratify mere curiosity,” modestly answered the saint. “Then will I approve the truth of druidic worship by effecting what you fear to attempt,” cried the infuriated pagan; and beginning to describe lines in the air with his wand, and to chant spells, a thick veil of snow shut out the light and heat of the sun, and covering the ground several feet, an intense cold was felt, and the teeth of every one in the assembly chattered. Cries of discontent arose, and the saint addressed the Druid: “You see how the assembly suffer; banish this snow and cold, and admit the warm sun-shine.” “I cannot do so till this hour on to-morrow.”

“Ah! you are powerful for evil, not for good. Very different is the gift bestowed on the messenger of the Giver of all good.” He made the sign of the cross, invoked the aid of the Holy Trinity, and the snow sunk in the soil, the grass again emerged green and dry, and the blue air again appeared, warmed by the bright and comforting sunbeams. All the people invoked blessings on the head of the beneficent Apostle.

“To convince you all,” cried the Druid, “of our power and that of our gods, behold what I am empowered to do!” In a few seconds darkness such as seldom shrouds the earth fell on the assembly, and they groped about and murmured. Again was the thick black cloud dispersed at the prayer of the Apostle, and thousands of tongues blessed him.

The King, wishing other proofs, cried, “Each throw his book into the water, and let him in whose book the letters remain uninjured be declared the minister of truth!” “I will not consent,” said the Druid; “he has a magic power over water of which I know not the extent.” “Well, then,” said the King, “let the ordeal be by fire.” “Nay, his magic also embraces the fire.” “Well,” cried the King, “we are tired; let this last trial be made. Each priest enter a tent filled with dry boughs; which shall then be set on fire.” “Nay,” said the Saint, “let one be filled with the branches still green, and this I resign to the opponent of my sacred mission.”

Young Saint Benin, who attended night and day on St. Patrick, besought his leave to enter the hut of dry boughs, and his request was granted, he bearing the Druid’s mantle, and the Druid bearing his. Both huts were fired at the same moment, and in the twinkling of an eye the Druid and the green twigs full of sap were reduced to ashes by the devouring flames, nothing being spared but the cloak of the young saint, in whose hut nought was consumed but the Druid’s garment. This was the last trial which the assembly would suffer, thousands, including the queen and her daughters, openly professing their belief in the God of Patrick.

The people who sat in darkness saw a great light, and they who were in the land and in the shadow of death received light by which came their illumination.

Patrick, then, was of the Britons of Alcluaid by origin. Calpurnn was his father’s name. He was a noble priest. Potid was his grandfather’s name, whose title was a deacon. Conceis was his mother’s name. She was of the Franks, and a sister to Martin. In Nemtur, moreover, the man St. Patrick was born; and the flag (stone) on which St. Patrick was born would give forth water when any one swore a false oath upon it, as if it were lamenting the false testimony. If the oath was true, however, the stone would continue in its natural condition.

When the man St. Patrick was born, he was taken to a blind, flat-faced man to be baptized. Gornias was the priest’s name; and he had no water out of which he could perform the baptism until he made the sign of the cross over the ground with the infant’s hand, when a fountain of water burst forth. Gornias washed his face, and his eyes were opened to him; and he, who had learned no letter, read the baptism. God wrought three miracles through Patrick in this place–viz., the fountain of water through the ground, his eyesight to the blind man, and his reading the _ordo_ of the baptism without knowing a letter up to that time. And Patrick was subsequently baptized. A church was founded, moreover, over this well in which Patrick was baptized; and the well is at the altar, and it has the form of the cross, as the learned report.

Many prodigies and miracles were wrought through Patrick in his youth, but we shall only relate a few out of many of them. One time Patrick was in his nurse’s house, in winter time, when a great flood and rain filled his nurse’s residence, so that the vessels and furniture of the house were floating about, and the fire was extinguished. Patrick then cried to his nurse, as usual with children when desiring food. Then his nurse said to him: “That is not what troubles us; there is something else we would rather do than to prepare food for thee; even the fire is extinguished.” When Patrick heard these words, truly, he sought a certain spot in the house to which the water had not reached; and he dipped his hand in the water, and five drops fell from Patrick’s fingers, and they were suddenly changed into five sparks, and the fire glowed, and the water rose not. The names of God and of Patrick were magnified thereby. Another time, as Patrick was playing amongst his companions, in the time of winter and cold in particular, he collected his armful of pieces of ice, which he brought home to his nurse. Then his nurse said: “It would be better for you to bring us withered brambles to warm ourselves with than what you have brought.” Thereupon he said to his nurse:

“Believe thou, because God is powerful thereto, that even the sheets of ice will burn like piles of sticks.” And no sooner were the pieces of ice placed on the fire, and he had breathed on them, than they burned like piles of sticks. The names of God and Patrick were magnified through this miracle.

One time, when Patrick and his sister (_i.e._, Lupait) were herding sheep, the lambs came suddenly to their dams, as is customary with them, to drink milk. When Patrick and his sister saw this, they ran quickly to prevent them. The girl fell, and her head struck against a stone, so that death was nigh unto her. As soon as Patrick perceived that his sister was lying down, and that death was nigh unto her, he wept loudly; and he raised her up immediately, and made the sign of the cross over the wound, and it healed without any illness. (Nevertheless, the signs of the “white wound” would appear there.) And they came home as if no evil had happened to them. Another time, Patrick was with the sheep, when a wolf took away a sheep from him. His nurse reproved him greatly therefor. The wolf brought the sheep whole to the same place on the morrow; and the restoration in this way was wonderful–viz., the wolf’s dislike regarding the habitual food.

When Patrick’s nurse, therefore, saw him magnified by God in prodigies and miracles, she used to love him very much, and would not wish to go anywhere without him. One time his nurse went to milk the cow. He went with her to get a drink of new milk. The cow [became mad] in the _booley_, and killed five other cows. The nurse was much grieved, and asked him to resuscitate the cows. He resuscitated the cows, then, so that they were quite well, and he cured the mad cow; and the names of God and Patrick were magnified through this miracle.

There was a great assembly held by the Britons. He went to the assembly with his nurse and his guardian. It happened that his guardian died in the assembly. All were hushed into silence thereat; and his relatives cried, and his friends wept, and they said, “Why, thou _gilla_, didst thou let the man who was carrying thee die?” As regards the _gilla_ moreover, he ran to his guardian, and placed his hands about his neck, and said to him, “Arise, and let us go home.” He arose forthwith at Patrick’s word, and they went home safe afterwards.

The boys of the place in which Patrick was nursed were wont to bring honey to their mothers from the bees’ nests. Then his nurse said to Patrick: “Although every other boy brings honey to his nurse, you bring none to me.” Patrick afterwards carried off a bucket to the water, and filled it, and blessed the water, so that it changed into honey; and it healed every disease and ailment to which it was applied.

One time the King of Britain’s steward went to command Patrick and his nurse to go and clean the hearth of the royal house in Al-Cluaid. Patrick and his nurse went. Then it was that the angel came, and said to Patrick: “Pray, and it will not be necessary for you to perform that work.” Patrick prayed. The angel afterwards cleaned the hearth. Then Patrick said: “Though all the firewood in Britain were burned in that fireplace, there would be no ashes of it on the morrow.” And this, indeed, is fulfilled yet. Another time, the King of Britain’s steward went to demand tribute of curds and butter from Patrick’s nurse; and she had nothing that she would give for the rent. Then it was that Patrick made curds and butter of the snow, and they were taken to the king; and the moment they were exhibited to the king, afterwards they changed into the nature of snow again. The king thereupon forgave the rent to Patrick for ever.

The cause of Patrick’s coming to Erinn was as follows: The seven sons of Fechtmad–viz., the seven sons of the King of Britain–were on a naval expedition, and they went to plunder in Armoric-Letha; and a number of the Britons of Srath-Cluaidh were on a visit with their kinsmen, the Britons of Armoric-Letha, and Calpurn, son of Potit, Patrick’s father, and his mother–_i.e._, Conches, daughter of Ocbas of the Galls–_i.e._, of the Franks–were killed in the slaughter in Armorica. Patrick and his two sisters–viz., Lupait and Tigris–were taken prisoners, moreover, in that slaughter. The seven sons of Fechtmad went afterwards on the sea, having with them Patrick and his two sisters in captivity. The way they went was around Erinn, northwards, until they landed in the north; and they sold Patrick to Miliuc, son of Buan–_i.e._, to the King of Dal-Araidhe. They sold his sisters in Conaille-Muirthemhne. And they did not know this. Four persons, truly, that purchased him. One of them was Miliuc. It was from this that he received the name that is Cothraige, for the reason that he served four families. He had, indeed, four names. . .

[Here a leaf is missing from both the Bodleian and British Museum MSS. of the Tripartite Life, the contents of which would fill eight pages of similar size to the foregoing.]

When Patrick had completed his sixtieth year, and had learned knowledge, his auxiliary angel, Victor (for he was of assistance to him when he [Patrick] was in bondage with Miliuc, and regarding everything besides which he might wish), went to him, and said to him: “You are commanded from God to go to Erinn, to strengthen faith and belief, that you may bring the people, by the net of the Gospel, to the harbor of life; for all the men of Erinn call out your name, and they think it seasonable and fit that you should come.” Patrick afterwards bade farewell to Germanus, and gave him a blessing; and a trusted senior went with him from Germanus, to guard him and testify for him; his name was Segetius, and he was by grade a priest, and he it was who usually kept the _Ordo_ of the church besides Germanus.

Patrick went subsequently on the sea, his company being nine. Then he went upon an island, where he saw a withered old woman on her hands at the door of a house. “Whence is the hag?” asked Patrick; “great is her infirmity.” A young man answered, and said: “She is a descendant of mine,” said the young man; “if you could see the mother of this girl, O cleric! she is more infirm still.” “In what way did this happen?” enquired Patrick. “Not difficult to tell,” said the young man. “We are here since the time of Christ. He came to visit us when He was on earth amongst men; and we made a feast for him, and he blessed our house and blessed ourselves; but this blessing reached not our children; and we shall be here without age or decay for ever. And it is long since thy coming was foretold to us,” said the young man; “and God ‘left it with us’ [_i.e._, prophesied to us] that thou wouldst come to preach to the Gaeidhel; and He left a token with us, _i.e._, His _bachall_ (crozier), to be given to thee.” “I will not take it,” said Patrick, “until He Himself gives me His _bachall_.” Patrick remained three days and three nights with them; and he went afterwards into Sliabh-Hermoin, near the island, where the Lord appeared unto him, and commanded him to go and preach to the Gaeidliel; and He gave him the Bachall-Isa, and said that it would be of assistance to him in every danger and every difficulty in which he would be. And Patrick besought three requests of him–viz., (1) to be at His right hand in the kingdom of heaven; (2) that he (Patrick) might be the judge of the Gaeidhel on the Day of Judgment; and (3) as much as the nine companions could carry of gold and silver to give to the Gaeidhel for believing.

The Airchinnech that was in Rome at that time was Celestinus, the forty-second man from Peter. He sent Palladius, a high deacon, with twelve men, to instruct the Gaeidhel (for to the comarb of Peter belongs the instruction of Europe), in the same way as Barnabas went from Peter to instruct the Romans, etc. When Palladius arrived in the territory of Leinster–_i.e._, at Inbher-Dea–Nathi, son of Garchu, opposed him, and expelled him. And Palladius baptized a few there, and founded three churches–viz., Cill-fine (in which he left his books, and the casket with the relics of Paul and Peter, and the tablet in which he used to write), and Tech-na-Roman, and Doinhnach-Airte, in which Silvester and Solonius are. On turning back afterwards, sickness seized him in the country of the Cruithne, and he died of it.

When Patrick heard this thing, and knew that it was for him God designed the apostleship of Erinn, he went subsequently to Rome to receive grade; and it was Celestinus, Abbot of Rome, who read _grada_ (orders, degrees) over him; Germanus and Amatho, King of the Romans, being present with them.

When Patrick came from Rome, where he arrived was at Inbher-Dea, in Leinster. Nathi, son of Garchu, came also against him. Patrick cursed him. Sinell, moreover, the son of Finnchadh, was the first who believed in Erinn through Patrick’s teaching. Hence it was that Patrick blessed him and his seed. On the same day Auxilius and Eserninus, and others of Patrick’s people, were ordained; and it was then, also, that the name Patricius–_i.e._, a name of power with the Romans–was given to him; _i.e._, a hostage-liberating man. It was he, moreover, who loosened the hostageship and bondage of the Gaeidhel to the devil. And when they were reading the _grada_ (orders, degrees), the three choirs responded–viz., the choir of the men of heaven, and the choir of the Romans, and the choir of the children from the woods of Fochlud–all whom cried out, “Hibernienses omnes,” etc. In illis diebus autem gesta sunt in predictis ita. In that time there was a fierce pagan king in Erinn–_i.e._, Laeghaire Mac Neill–and his seat and royal hold was in Tara. In the fifth year of the reign of Laeghaire Mac Neill Patrick came to Erinn. The eighth year of the reign of Lughaidh he died. The eighth year of the reign of Theodosius, the forty-fifth man from Augustus, Patrick came; eight years Celestine was then prince, as Gelasius said.

This valiant king, then–_i.e._, Laeghaire Mac Neill–possessed druids and enchanters, who used to foretell through their druidism and through their paganism what was in the future for them. Lochru and Luchat Mael were their chiefs; and these two were authors of that art of pseudo-prophecy. They prophesied, then, that a mighty, unprecedented prophet would come across the sea, with an unknown code of instructions, with a few companions, whom multitudes would obey, and who would obtain dignity and reverence from the men of Erinn; and that he would expel kings and princes from their governments, and would destroy all the idolatrous images; and that the faith which would arrive would live for ever in Erin. Two years, or three, before the arrival of Patrick, what they used to prophesy was [as follows];

A _Tailcend_ (_i.e._, Patrick) shall come across the stormy sea. His garment head-pierced, his staff head-bent, His _mias_ (_i.e._, altar) in the east of his house; His people all shall answer, Amen, amen.”

Baile-Cuinn (the Ecstasy of Conn, a rhapsody so called) dixit: “A _Tailcend_ shall come who will found cemeteries, make cells new, and pointed music-houses, with conical caps [bencopar], and have princes bearing croziers.” “When these signs shall come,” said they, “our adoration and our _gentility_ (paganism) will vanish, and faith and belief will be magnified.” As it was foretold then and represented, so it happened and was fulfilled.

When Patrick completed his voyage, and his ship entered the harbor at Inbher-Dea, in the territory of Leinster, he brought his ships to the shore. Then it was that he decided to go to instruct Miliuc. He thought fit as he labored at first for his body, that he should labor for his soul. He then put stick to shore, and proceeded on a prosperous voyage, past the coast of Erinn, eastwards, until he stopped in Inbher-Domnand. He found no fish there, and cursed it. He went to Inis-Patrick: and he sent to Inbher-Nainge, where nothing was found for him. He cursed this also, and both are unfruitful. Then it was that Benen came into his company. Soon after, Patrick slept awhile, and all the odoriferous flowers that the youth could find, he would put them into the cleric’s bosom. Patrick’s people said to Benen: “Stop doing that, lest thou shouldst awake Patrick.” Patrick said: “He will be the heir of my kingdom.” He went to Inbher-Boindi, where he found fish. He blessed it, and the _Inbher_ is fruitful. He found druids in that place who denied the virginity of Mary. Patrick blessed the ground, and it swallowed the druids. Patrick went afterwards from Inis-Patrick, past Conaille, and past the coast of Ulster, until he stopped at Inbher-Brena. He went afterwards to Inbher-Slani, where the clerics hid their ships; and they went ashore to put off their fatigue, and to rest; so that there it was the swine-herd of Dichu, son of Trichim, found them, where Sabhall-Patrick is to-day. When he saw the divines and the clerics, he thought they were robbers or thieves, and he went to tell his lord; whereupon Dichu came, and set his dog at the clerics. Then it was that Patrick uttered the prophetic verse, “Ne tradas bestis, etc., et canis obmutuit.” When Dichu saw Patrick, he became gentle, and he believed, and Patrick baptized him; so that he was the first in Ulster who received faith and baptism from Patrick. Then it was that Dichu presented the Sabhall to Patrick. Patrick said:

The blessing of God on Dichu, Who gave to me the Sabhall; May he be hereafter Heavenly, joyous, glorious. The blessing of God on _Dichu_– Dichu with full folds (flocks); No one of his sept or kindred Shall die, except after a long life.

Patrick went to preach to Miliuc, as we have said, and took gold with him to prevail on him to believe; for he knew that he (Miliuc) was covetous regarding gold. But when Miliuc heard that Patrick had arrived, he wished not to believe for him, and to abandon the pagan religion. He thought it unbecoming to believe for his servant, and to submit to him. The counsel that a demon taught him was this: He went into his royal house with his gold and silver; and he set the house on fire, and was burned with all his treasures, and his soul went to hell. Then it was that Patrick proceeded past the northern side of Sliabh-Mis (there is a cross in that place), and he saw the fire afar off. He remained silent for the space of two or three hours, thinking what it could be, and he said, “That is the fire of Miliuc’s house,” said Patrick, “after his burning himself in the middle of his house, that he might not believe in God in the end of his life. As regards the man who persuaded him thereto,” added he, “there shall not be a king or righdamhna of his family, and his seed and race shall be ‘in service’ for ever, and his soul shall not return from hell to the judgment, nor after judgment.” After he had said these words, he turned _deisel_ (right-hand-wise) and went back again into the territory of Uladh, until he arrived at Magh-inis, to Dichu, son of Trichim, and he remained there a long time disseminating faith, so that he brought all the Ulidians, with the net of the Gospel, to the harbor of life.

Patrick went subsequently from Sabhall southwards, that he might preach to Ros, son of Trichim. He it was that resided in Derlus, to the south of Dun-leth-glaise (Downpatrick). There is a small city (cathair, _i.e._, civitas, but also meaning a bishop’s _see_) there this day–_i.e._, Brettain, ubi est Episcopus Loarn qui ausus est increpare Patricium tenentem manum pueri ludentis justa Ecclesiam suam. As Patrick was then on his way, he saw a tender youth herding pigs. Mochae his name. Patrick preached to him, and baptized him, and cut his hair, and gave him a copy of the gospels and a reliquary. And he gave him also, another time, a _bachall_ which had been given them from God–viz., its head into Patrick’s bosom, and its end in Mochae’s bosom; and this is the Detech-Mochae of Noendruim; and Mochae promised Patrick a shorn pig every year. And this, indeed, is still given.

When the solemnity of Easter approached, Patrick considered that there was no place more suitable to celebrate the high solemnity of the year–_i.e._, the Easter–than in Magh-Bregh, the place where the head of the idolatry and druidism of Erinn was–viz., in Temhair. They afterwards bade farewell to Dichu, son of Trichim, and put their vessels on the sea; and they proceeded until they anchored in Inbher-Colptha. They left their vessels in the Inbher, and went by land until they reached Ferta-fer-féc, and Patrick’s tent was fixed in this place, and he cut the Easter fire. It happened, however, that this was the time in which the great festival of the Gentiles–_i.e._, the _Fes of Tara_–was usually celebrated. The kings and princes and chieftains were wont to come to Laeghaire Mac Neill to Tara, to celebrate this festival. The druids and the magicians were also wont to come to prophesy to them. The fire of every hearth in Erinn was usually extinguished on that night, and it was commanded by the king that no fire should be lighted in Erinn before the fire of Tara, and neither gold nor silver would be accepted from any one who would light it, but he should suffer death for it. Patrick knew not this thing; and if he knew it, it would not prevent him.

As the people of Tara were thus, they saw the consecrated Easter fire at a distance which Patrick had lighted. It illuminated all Magh-Bregh. Then the king said: “That is a violation of my prohibition and law; and do you ascertain who did it.” “We see the fire,” said the druids, “and we know the night in which it is made. If it is not extinguished before morning,” added they, “it will never be extinguished. The man who lighted it will surpass the kings and princes, unless he is prevented.” When the king heard this thing, he was much infuriated. Then the king said: “That is not how it shall be; but we will go,” said he, “until we slay the man who lighted the fire.” His chariot and horses were yoked for the king, and they went, in the end of the night, to Ferta-fer-féc. “You must take care,” said the druids, “that you go not to the place where the fire was made, lest you worship the man who lighted it; but stay outside, and let him be called out to you, that he may know you to be a king, and himself a subject; and we will argue in your presence.” “It is good counsel,” said the king; “it shall be done as you say.” They proceeded afterwards until they unyoked their horses and chariots in front of the _Ferta_. Patrick was “whispered” out to them; and it was commanded by them that no one should rise up before him, lest he should believe in him. Patrick rose and went out; and when he saw the chariots and horses unyoked, he sang the prophetic stanza:

Hi in curribus et hi in eorus (equis), Nos autem, in nomine Domini Dei nostri ma.

They were then before him, and the rims of their shields against their chins; and none of them rose up before him, except one man alone, in whom was a figure from God–_i.e._, Ere, son of Dega. He is the Bishop Ere who is [commemorated] in Slaine of Magh-Bregh to-day. Patrick blessed him, and he believed in God, and confessed the Catholic faith, and was baptized; and Patrick said to him: “Your seat (_cathair_, chair or city) on earth shall be noble”; and Patrick’s (_comarb_) successor is bound to bend the knee before his _comarb_ in consideration of his submission.

Each then questioned the other–viz., Patrick and Laeghaire. Lochru went fiercely, enviously, with contention and questions, against Patrick; and then he began to denounce the Trinity and the Catholic faith. Patrick looked severely at him, and cried out to God with a loud voice, and he said: “Domine qui omnia potes et in tua potestate consistit quidquid est, quique nos misisti huc ad nomen tuum gentibus praedicandum hic impius qui blasphemat nomen tuum, elevatur nunc foras, et cito moriatur. Et his dictis elevatus est magus in aëra et iterum desuper cito dejectus sparso ad lapidem cerebro comminutus et mortus fuerat coram eis.” The pagans became afraid at this. But the king was much infuriated against Patrick, and he determined to kill him. He told his people to slay the cleric. When Patrick observed this thing–the rising up against him of the pagans–he cried out with a loud voice, and said: “Et exurget Deus et dissipentur inimici ejus, et fugiant qui oderunt eum a facie ejus, sicut defecit fumus deficit sic deficiant sicut fluit caera a facie ignis; sic pereint peccatorus facie Domini.” Immediately darkness went over the sun, and great shaking and trembling of the earth occurred. They thought it was heaven that fell upon the earth; and the horses started off, frightened, and the wind blew the chariots across the plains, and all rose against each other in the assembly; and they were all attacking each other, so that fifty men of them fell in this commotion through Patrick’s malediction. The Gentiles fled in all directions, so that only three remained–viz., Laeghaire, and his queen, and a man of his people; et timuerunt valde, veniensque regina ad Patricium (_i.e._, Angass, daughter of Tassagh, son of Liathan), dixit: “Ei homo juste et potens ne perdas regem. The king will go to thee, and will submit to thee, and will kneel, and will believe in God.” Laeghaire went then, and knelt before Patrick, and gave him a “_false peace_.” Not long after this, the king beckoned Patrick aside, and what he meditated was to kill him; but this happened not, because God had manifested this intention to Patrick. Laeghaire said to Patrick, “Come after me, O cleric! to Tara, that I may believe in thee before the men of Erinn”; and he then placed men in ambush before Patrick in every pass from Ferta-fer-féc to Tara, that they might kill him. But God did not permit it. Patrick went, accompanied by eight young clerics (maccleirech), and Benen as a _gilla_, along with them; and Patrick blessed them before going, and a _dicheltair_ (garment of invisibility) went over them, so that not one of them was seen. The Gentiles who were in the ambuscades, however, saw eight wild deer going past them along the mountain, and a young fawn after them, and a pouch on his shoulder–viz., Patrick, and his eight [clerics], and Benen after them, and his (Patrick’s) _polaire_ (satchel, or epistolary) on his back.

Laeghaire went afterwards, about twilight, to Tara, in sorrow and shame, with the few persons who escaped in his company. On the day succeeding Easter Sunday the men of Erinn went to Tara to drink the feast; for the _Fes_ of Tara was a principal day with them. When they were banqueting, and thinking of the conflict they waged the day before, they saw Patrick, who arrived in the middle of Tara, januis clausis ut Christus in cennaculum; because Patrick meditated: “I will go,” said he, “so that my readiness may be manifested before the men of Erinn. I shall not make a candle under a bushel of myself. I will see,” said he, “who will believe me, and who will not believe me.” No one rose up before him inside but _Dubhtach_ Mac Ua Lugair alone, the king’s royal poet, and a tender youth of his people (viz., his name was Fiacc; it is he who is [commemorated] in Slebhte to-day). This Dubhtach, truly, was the first man who believed that day in Tara. Patrick blessed him and his seed. Patrick was then called to the king’s bed, that he might eat food, and to prove him in prophecy (_i.e._, in Venturis rebus). Patrick did not refuse this, because he knew what would come of it. The druid Luchat Mael went to drink with him, for he wished to revenge on Patrick what he had done to his (the druid’s) companion the day before. The druid Luchat Mael put a drop of poison into the goblet which was beside Patrick, that he might see what Patrick would do in regard to it. Patrick observed this act, and he blessed the goblet, and the ale adhered to it, and he turned the goblet upside-down afterwards, and the poison which the druid put into it fell out of it. Patrick blessed the goblet again, and the ale changed into its natural state. The names of God and Patrick were magnified thereby. The hosts then went and took up their station outside Tara. “Let us work miracles,” said Luchat Mael, “before the multitude in this great plain.” Patrick asked; “What are they?” The druid said: “Let us bring snow upon the plain, so that the plain may be white before us.” Patrick said to him: “I do not wish to go against the will of God.” The druid said: “I will bring the snow upon the plain, though you like it not.” He then began the druidic poetry and the demoniacal arts until the snow fell so that it would reach the girdles of men; and all saw and wondered greatly. Patrick said: “We see this; send it away, if you can.” The druid answered: “I cannot do that thing until this time to-morrow.” “By my _debhro_,” said Patrick, “in evil is thy power, and not in good.” Patrick blessed the plain before him, towards the four points, and the snow immediately disappeared, without rain, without sun, without wind, at Patrick’s word. Darkness afterwards went over the face of the earth, through the incantations of the druid. The multitudes cried out thereat. Patrick said: “Expelli tenebras.” The druid answered: “I am not able to-day.” Patrick prayed the Lord, and blessed the plain, and the darkness was expelled, and the sun shone out, and all gave thanks. They were for a long time contending thus before the king–_i.e._, as Nero said to Simon and Peter–et ait rex ad illos, “Libros vestros in aqua mittite, et ilium cujus libri illesi evaserint adorabimus.” Respondit Patricius: “Faciam ego”; et dixit magus: “Nolo ego ad judicium ire aquae cum ipso; aquam etiam Deum habet”; because he heard that it was through water Patrick used to baptize. Et respondit rex: “Mittite igitur in igne”; et ait Patricius: “Promptus sum;” at magus nolens dixit; “Hic homo versa vice in alternos annos nunc aquam nunc ignem deum veneratur.” “It is not this that shall be done,” said Patrick; “for since you say that it is the fire I adore, go you, if you wish, into a house apart, and well closed, and a student of my people along with you, and let my _casula_ be about you, and your druidic tunic about my student (_mac cleirech_); and fire will be applied to the house, that God may decide between you there.” This counsel was agreed to by the men of Erinn, including Laeghaire. The house was then made, one-half of dry piles of sticks, and the other half of fresh materials. The druid was put into the fresh part, and Patrick’s _casula_ about him. Benen, however, was put into the dry part, with the druid’s tunic about him. The house was afterwards closed and fastened on the outside, before the multitude, and fire was applied to it. A great prodigy occurred there through Patrick’s prayers. The fresh part of the house was burned, as well as the druid under the casula, and not a bit of the _casula_ was destroyed. The dry portion, in which was Benen, however, was not burned, and God preserved Benen under the druid’s tunic, and the tunic was burned, so that it was reduced to ashes. The king was greatly enraged against Patrick for the killing of his druid. He arose, and would like to slay Patrick; but God did not permit it, through the intercession of Patrick. The anger of God fell afterwards on the impious multitude, so that great numbers of them died–viz., twelve thousand in one day. Patrick said to Laeghaire: “If you do not believe now, you shall die quickly; for the anger of God will come upon your head.” When the king heard these words, he was seized with great fear. The king went into a house afterwards to take counsel with his people. “It is better for me,” said he, “to believe in God than [to suffer] what is threatened to me–my death.” It was after this that Laeghaire knelt to Patrick, and believed in God, and many thousands believed in that day.

Then it was that Patrick said to Laeghaire: “Since you have believed in God, and have submitted to me, length of life in thy sovereignty will be given thee. As a reward for thy disobedience some time ago, however, there will be no king nor roydamhna from thee for ever, except Lughaidh,” the son of Laeghaire; for his mother implored Patrick that he would not curse the infant that was in her womb, when Patrick said: “I will not, until he comes against me.” Lughaidh then assumed the sovereignty; and he went to Achadh-farcha. There he said: “Is not that the church of the cleric who said that there would be neither king nor roydamhna from Laeghaire?” After this, darts of lightning descended from the heavens on his head, which killed him, and hence is [the name] Achadh-farcha. These miracles live to this day. These are the miracles the divines of Erinn knew, and through which they put a thread of narration. Columcille, son of Fedhlidhmidh, Ultan, the grand-son of Conchobhar, Adamnan, the grandson of Tinne, Eleran the Wise, Ciaran of Belach-duin, Cruimther Collait from Druim-Railgech, knew Patrick’s miracles in the first place, and composed them.

A man of truth, indeed, was this man, with purity of mind like the Patriarchs; a true pilgrim like Abraham; gentle and forgiving of heart like Moses; a praise-singing psalmist like David; a shrine of wisdom like Solomon; a chosen vessel for proclaiming truth like Paul the Apostle; a man full of grace and knowledge of the Holy Ghost like John; the root of a holy herb-garden towards the children of faith; a vine branch with fruitfulness; a sparkling fire, with power to heat and warm the sons of life, in founding and dispensing charity. A lion in strength and might; a dove in gentleness and humility. A serpent in wisdom and cunning in regard to good; gentle, humble, mild, towards sons of life; dark, ungentle, towards sons of death. A slave in work and labor for Christ; a king in dignity and power, for binding and releasing, for enslaving and freeing, for killing and reviving. Appropinquante autem hora obitus sui, sacrificium ab Episcopo Tassach sumpsit quod viaticum vitae aeternae ex consilio Victoris acceperat, et deinceps post mortuos suscitatos, post multum populum ad Deum conversum, et post Episcopos et presbyteros in ecclesiis ordinatos, et toto ordine Ecclesiastico conversa tota Scotia ad fidem Christi, anno aetatis suae cxii. obdormivit in vitam aeternam.

“Patrick, noble Apostle of the island of Erinn, and head of the religion of the Gaeidhill,    the first primate ,and the first legate who was appointed in Erinn; and it was he, moreover,  that brought the people of Erinn, both men and women,  from the darkness of sins, and vices ,and paganism, tothelight of faith, and  piety, and knowledge  of the Lord.  Three hundred and fifty holy bishops, andthree hundred priests,  was  the  number on  whom he  conferred orders.   Three hundred  alphabets he  wrote,  and  three hundred churches he  erected,  as these verses prove:

“Seven times  fifty  holy  learned  bishops This    holy  man consecrated, With three  hundred  virgin presbyters, Upon whom  he conferred  orders; “Three hundred  alphabets he wrote, (church consecrations) Beautiful was the touch of his hand; Three    hundred beautiful churches he founded, He raised them from  the ground.”

It is he, moreover, that remained from Shrovetide till Easter without food, as is (stated) in his own Life, and as Cuimin of Coindere proves in the poem whose begtinning is:

“Patrick of the fort of Mach, loved, Son of Calpurn of high rule, From Shrovetide till Easter (to be) without food, No Penance was greater than his penances.”

Innumberable also was  the number of signs and miracles he performed; by resuscitating    the dead from death; by curing lepers, and the blind, and the lame, and people of  every disease in like manner.  Two years and six socre was his age when he  resigned his spirit     in the year 493.  Bishop Tasach was he who gave the body of Christ to Patrick.

The life of Ciaran of Cluain states, Chap. 8 that the Order of Patrick was one of the eight oders  which are in Erinn. ( The Martyrology of Donegal, Trans:John O’Donovan, Eds. James Henthorn Todd, William Reeves,IIACS,Dublin,1864.)

What bitter storms beset the Church in this, the first of the five dark ages! Heretics fought Catholics so ruthlessly it looked as if Arianism might rapidly supplant Christianity. But the papacy stood firm like a lighthouse on the rocks of time, and bad as things were from every point of view, the Church actually renewed her strength. One reason was the toleration proclaimed by Theodoric the Goth in 493; another was the conversion of Clovis and his Franks in 496. After that, the Mother of the Nations, aided by the Sons of St. Patrick and the Sons of St. Benedict proceeded magnificently and patiently to convert the broken Empire, which had become a group of barbarian kingdoms.

A dozen years before the fevered century the dim figure of Patrick appears out beyond the orbit of the Empire. This free–born son of Calpurnius moves among the sheep and swine on Slemish mountain overlooking the vales of Antrim. In his youth Patrick had been dragged from his natal villa “Enon” (was it in Gaul, Wales, Caledonia or Roman Britain?)  and brought to Ireland. Nial of the Nine Hostages, chief of the Kings, still dwelt in that dark but beautiful isle. And many a fierce marauder rose at his command, crossed the seas and ravaged the mainland. A court poet of the Emperor Honorius describes these war–bent Scots plying their oars:

totam cum Scotus Ibernam Movit,
et infesto spumavit remige Tethys

In one of those bloody raids Patrick was seized and made captive. His parents slain in the siege, two of his sisters carried off in the fleet, the stalwart tad was sold as a slave and put to serve under a hard master. One wonders whether the young exile imagined that one day he would go away and come back to Ireland a conquering hero of Christ. “Was it the will of God,” Patrick would write in later years, “or according to the flesh that I came to Ireland? I was bound in the Spirit that I should never again see any one of my relations. Do I not love tender mercy, when I thus act toward that nation which of old enslaved me?” [1]

A High–Born Exile

The Antrim chief, Milcho, made him a herdsman and as the rugged slave followed his flocks up hill and down dale he found plenty of time to think and pray. The gates to the past were closed it is true, yet that fact did not down him, for even then Patrick, pious from childhood up, was given to higher things. Of his inner life at that time the saint himself has left a brief but vivid record: “On coming to Ireland,” he says in his Confessions, “I was daily tending sheep, and many times in the day I prayed, and more and more the love of God, and His fear grew in me, and the spirit was strengthened, so that in a single day I have said as many as a hundred prayers, and in the night nearly as many; so that I remained in the woods and on the mountain, and before the dawn I was summoned to prayer by the snow, the ice, and the rain, and I did not suffer from them, nor was there any sloth in me, as I see now, because then the Spirit was burning within me.” Notice the deep abiding spirit of prayer in this noble exile who walked with God all through the most trying years of his youth. There is no surprise that “the Lord deigned to grant him many favors and graces in the land of his captivity”; even so early the holy herdsman received intimations of the future in store for him. One night Milcho had a dream in which his gifted slave appeared, hair on fire, and drew so close that the burning hair almost suffocated the restless sleeper. Milcho pushed him aside, when suddenly in his dream the flame leaped upon the two daughters who lay asleep in the same bed, and the wind scattered their ashes over the land. Never was a master more startled than the Scots chief by this strange, terrifying experience. Asked the meaning of it all, Patrick frankly replied that the flame was the faith of the Holy Trinity which Milcho, sad to say, rejected but not so his daughters who would die the death of the just and become the glory of Ireland.

Six long years Patrick, clad in sheepskin, served his Antrim master well. And not unfruitfully either, for they were years when the youth, having known and loved God from the first, was nurtured by hidden graces; it was as easy for him to be true to Christ as for the Irish skies to be blue, or shamrocks green. By degrees the vigilant herdsman, brought in friendly contact with the natives, began to dream of their conversion, and a holy hope was kindled that would never die. His heart went out to the lively, passionate people on this isle, who loved the unknown Creator in their own crude way.. Yet that same great heart ached with pity when he beheld them observing black Druid rites and offering human sacrifices. The very thought of the lovable Irish, so warped in spirit, sickened him through and through. One day, he dared hope, all this would be changed, one day when God saw fit. In the year 393 Patrick made his escape to the west coast, and fled over the sea to Gaul. “After three days,” he wrote, “we reached the land and for twenty–eight days we made our way through a desert. Food and drink failed us, and hunger pressed us sorely.” Now that he had won through by the power of prayer, the freeman realized that he must spend years of study before he could return to Ireland as a missionary. But luckily for Patrick there was a monastery at Marmoutier on the banks of the Loire, ruled over by his kinsman St. Martin of Tours. Monks and missionaries from afar made it their resting place after the heat and burden of years spent in carrying the gospel to the barbarians. This abode of prayer and peace provided a veritable “heaven–haven” for the young pilgrim; its cells and caverns housed saints; its school offered the highest knowledge under the direction of seasoned instructors. “When then,” asks Sulpicius Severus, “was there a church or city which did not aspire to possess priests from the Monastery of St. Martin?”

The newcomer, though not a member of the community, spent four years at Marmoutier under the guidance of St. Martin. One may be sure they were years which revived, enlarged and deepened the pilgrim’s experience, years of study and prayer, rich in inspiration, teeming with the wisdom of “doctrine and learning.” His teachers, perceiving Patrick’s spiritual independence and originality, recognized him for what he was – a man sent of God. Had they any idea that their visitor was destined to be the most illustrious missionary of the Dark Ages? Did they dream that once Patrick left their holy retreat he would spend nearly two–score years in pilgrimage? Anyhow, he had much to learn during his stay, much to master about the ways and life of brave monks who had done yeoman service in the field afar. They could tell him about other days of derring–do in the Empire, and many facts about his kinsman, their beloved Abbot–Bishop, Martin, Apostle of Gaul. Born in Hungary in 315, the son of a pagan Roman tribune, he became a catechumen at ten, enrolled in the imperial cavalry and was baptized at twenty. Used to warfare, he now dedicated himself to lifelong service against the forces of evil; this soldier of Christ joined up with St. Hilary at Poitiers, proceeding shortly to combat the Arians in his homeland. And after many years of preaching the gospel and rooting out pagan superstitions, he was elected Bishop of Tours, where he continued to live as a simple monk, eventually founding the celebrated monastery of Marmoutier. The blessed days Patrick spend with St. Martin and his monks proved rich seed–time for the young refugee, but the hour struck when he should again follow the pilgrim path.

Hope Deferred

After four blessed years in Marmoutier, Patrick having received tonsure, bade adieu to the monks and their holy places. But alas and alack! no sooner had he departed than he fell into the hands of pirates. Another experience of waiting and tension, of difficulties and privations, the sort that test the stoutest soul. The saint writes about this episode and the revelation that followed: “And again, after some years, I was once more taken captive, and on the first night I remained with them…. On the sixtieth night the Lord delivered me from their hands. Again, after a few years I was with my relations in Brittany who received me as a son, and there in a vision of the night I saw a man named Vitricius, coming as it were from Ireland, with innumerable letters, one of which he gave to me, and in the first line I read, “The voice of the Irish,” and as I repeated the first words of the letter I seemed at the same moment to hear…. “We beseech thee, holy youth, to return and still walk among us.” That clear call from above, one of many, must have greatly strengthened Patrick’s desire to go back and convert Ireland, yet long years of trial lay ahead before he would reach the goal of holy endeavor. Gaul, in the days of his pilgrimage, appears free from barbarian inroads, guarded as it was by the Rhine and the Alps. So when the Huns were terrorizing the East, this pilgrim of God travelled from shrine to shrine, from monastery to monastery in preparation for his exalted mission. There were simply two things to be done  walk with God and obey His holy Will. “A husbandman, an exile, and unlearned,” as he humbly describes himself, he carried on for three decades during which he grew in wisdom as in grace.

Think of it, thirty years! Years of hope that never faded, years of faith that never failed. Try to picture the endless stretch of travel, the encounters of peril and rebuff. He spent some time with the zealous and learned St. Vincent at Lerins, a stronghold of Christian piety and letters, garnering many spiritual treasures for his predestined apostolate. He hoped, of course, to go to Rome where Pope Innocent occupied the Chair of Peter but conditions proved anything but favor able. The Goths had invaded the Eternal City and the Church appeared to be in dire peril. Yet the fearless Innocent could say to barbarian and heretic alike – “Is it not known that the things which have been delivered to the Roman Church by Peter, the Prince of the Apostles, and preserved ever since, should be observed by all; and that nothing is to be introduced devoid of authority or borrowed elsewhere?” Patrick never saw Pope Innocent; he had no ecclesiastical credentials, so what could the poor wandering cleric do about it? But he did plow along as the years revolved, always resigned to the divine will; one might say his rule of the road read: “circumstances are God’s sealed orders.” Because Patrick had the faith of a true mystic, which can be summed up in one word, “Immediacy,” he made use of the present moment, certain by grace that the Holy Spirit was guiding him.

One day during his travels from city to city Patrick arrived in Auxerre where Bishop Amator ordained him deacon. But it was Amator’s successor, Germanus, who did so much for the wandering pilgrim. The two holy men got to know each other intimately and Patrick confided in the old bishop, telling him of the visions and “voices of children” summoning him to Ireland. The celebrated scholar and theologian was so impressed that he became Patrick’s “philosopher, guide and friend,” preparing him for ordination, giving him “the canons and all other ecclesiastical learning.” More than that, Germanus, having been appointed papal legate, brought his cherished charge to Britain as a member of his train. This was in 429, and the next year the bishop decided to send Patrick to Rome for an interview with the Vicar of Christ.