Saint Patrick - Knowledge

1935: 928: 1745: 57: 1270: 1555: 984: 2018: 1198:, overthrows pagan idols, and curses kings and kingdoms. On occasion, their accounts contradict Patrick's own writings: Tírechán states that Patrick accepted gifts from female converts although Patrick himself flatly denies this. However, the emphasis Tírechán and Muirchu placed on female converts, and in particular royal and noble women who became nuns, is thought to be a genuine insight into Patrick's work of conversion. Patrick also worked with the unfree and the poor, encouraging them to vows of monastic chastity. Tírechán's account suggests that many early Patrician churches were combined with nunneries founded by Patrick's noble female converts. 2160:. Popular religious expression has this characteristic feature of merging elements of culture. Later in time, the saint became associated specifically with Catholic Ireland and synonymously with Irish national identity. Subsequently, Saint Patrick is a patriotic symbol along with the colour green and the shamrock. Saint Patrick's Day celebrations include many traditions that are known to be relatively recent historically, but have endured through time because of their association either with religious or national identity. They have persisted in such a way that they have become stalwart traditions, viewed as the strongest "Irish traditions". 651: 1724: 2144: 2069: 2169: 2192: 747: 947:, at the mouth of the river Inver-dea, which is now called the Vartry. Bury suggests that Wicklow was also the port through which Patrick made his escape after his six years' captivity, though he offers only circumstantial evidence to support this. Tradition has it that Patrick was not welcomed by the locals and was forced to leave and seek a more welcoming landing place further north. He rested for some days at the islands off the Skerries coast, one of which still retains the name of Inis-Patrick. The first sanctuary dedicated by Patrick was at 2184: 8989: 2111:, and kept possession of the Angel's Gospel for himself. The name Angels Gospel is given to the book because it was supposed that Colum Cille received it from the angel's hand. A stir was caused in 1044 when two kings, in some dispute over the bell, went on spates of prisoner taking and cattle theft. The annals make one more apparent reference to the bell when chronicling a death, of 1356: "Solomon Ua Mellain, The Keeper of The Bell of the Testament, protector, rested in Christ." 12014: 2135:

is decorated with crosses while the handle is decorated with, among other works, Celtic designs of birds. The bell is accredited with working a miracle in 1044, and having been coated in bronze to shield it from human eyes, for which it would be too holy. It measures 12.5 × 10 cm at the base, 12.8 × 4 cm at the shoulder, 16.5 cm from base to shoulder, 3.3 cm from shoulder to top of the handle and weighs 1.7 kg.

2381: 1444:. Patrick asks the chieftain for food, and Crom sends his bull, in the hope that it will drive off or kill Patrick. Instead, it meekly submits to Patrick, allowing itself to be slaughtered and eaten. Crom demands his bull be returned. Patrick has the bull's bones and hide put together and brings it back to life. In some versions, Crom is so impressed that he converts to Christianity, while in others he is killed by the bull. In parts of Ireland, 3652: 12002: 11153: 2156:

symbolic resonance of the Saint Patrick figure is complex and multifaceted, stretching from that of Christianity's arrival in Ireland to an identity that encompasses everything Irish. In some portrayals, the saint is symbolically synonymous with the Christian religion itself. There is also evidence of a combination of indigenous religious traditions with that of Christianity, which places St Patrick in the wider framework of

11978: 11165: 6935: 1335: 1715:'. Flechner also asserts the improbability of an escape from servitude and a journey of the kind that Patrick purports to have undertaken. He also interprets the biblical allusions in Patrick's account (e.g. the theme of freedom after six years of servitude in Exod. 21:2 or Jer. 34:14), as implying parts of the account may not have been intended to be understood literally. 1495:

now serving her guests cups of whiskey filled to the brim. He praises her generosity and brings her to the cellar, where they find the demon withering away. It then flees in a flash of flame, and Patrick decrees that people should have a drink of whiskey on his feast day in memory of this. This is said to be the origin of "drowning the shamrock" on Saint Patrick's Day.

11990: 1256:. This is a seventh-century document, once, but no longer, taken as to contain a fifth-century original text. It apparently collects the results of several early synods, and represents an era when pagans were still a major force in Ireland. The introduction attributes it to Patrick, Auxilius, and Iserninus, a claim which "cannot be taken at face value." 1482:, and somehow survived to Patrick's time. In the work St. Patrick seeks to convert the warriors to Christianity, while they defend their pagan past. The heroic pagan lifestyle of the warriors, of fighting and feasting and living close to nature, is contrasted with the more peaceful, but unheroic and non-sensual life offered by Christianity. 2244:

from on high to Glastonbury. There he came upon certain holy men living the life of hermits. Finding themselves all of one mind with Patrick they decided to form a community and elected him as their superior. Later, two of their members resided on the Tor to serve its Chapel." Within the grounds of the Abbey lies

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The bell itself is simple in design, hammered into shape with a small handle fixed to the top with rivets. Originally forged from iron, it has since been coated in bronze. The shrine is inscribed with three names, including King Domnall Ua Lochlainn's. The rear of the shrine, not intended to be seen,

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to be used as relics. The bell is described as "The Bell of the Testament", one of three relics of "precious minna" (extremely valuable items), of which the other two are described as Patrick's goblet and "The Angels Gospel". Colum Cille is described to have been under the direction of an "Angel" for

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and it has been suggested that Palladius and his colleagues were sent to Ireland to ensure that exiled Pelagians did not establish themselves among the Irish Christians. The appointment of Palladius and his fellow bishops was not obviously a mission to convert the Irish, but more probably intended to

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and chiding the innkeeper for being ungenerous with her guests. Patrick tells her that a demon is hiding in her cellar and being fattened by her dishonesty. He says that the only way to get rid of the demon is by mending her ways. Sometime later, Patrick revisits the inn to find that the innkeeper is

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also elaborated on this claim and wrote "it is possible that Patrick, tired and ill at the end of his arduous mission felt released from his vow not to leave Ireland, and returned to the monastery from which he had come, which might have been Glastonbury". It is also another possible burial site of

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in his document "De antiquitate Glastoniensis ecclesiae (Concerning the Antiquity of Glastonbury)" that was compiled between 1129 and 1135, where it was noted that "After converting the Irish and establishing them solidly in the Catholic faith he returned to his native land, and was led by guidance

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Patrick features in many stories in the Irish oral tradition and there are many customs connected with his feast day. The folklorist Jenny Butler discusses how these traditions have been given new layers of meaning over time while also becoming tied to Irish identity both in Ireland and abroad. The

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Patrick's position as a foreigner in Ireland was not an easy one. His refusal to accept gifts from kings placed him outside the normal ties of kinship, fosterage and affinity. Legally he was without protection, and he says that he was on one occasion beaten, robbed of all he had, and put in chains,

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before escaping and returning to his family. After becoming a cleric, he returned to spread Christianity in northern and western Ireland. In later life, he served as a bishop, but little is known about where he worked. By the seventh century, he had already come to be revered as the patron saint of

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settlers during this time, so Irish raiders would have had the contacts to tell them precisely where to go to quickly obtain booty and capture slaves. MacNeill also suggests a possible home town in Wales based on naming similarities but allows that the transcription errors in manuscripts make this

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When the Uí Néill and the Airgíalla came to a certain water, the river swelled against them so that they were not able to cross it. When the flood had subsided the Ui Neill and the Ulaid united on terms of peace, to bring the body of Patrick with them. It appeared to each of them that each had the

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would not let Patrick build a church on the hill of Ard Mhacha, but instead gave him lower ground to the east. One day, Dáire's horses die after grazing on the church land. He tells his men to kill Patrick, but is himself struck down with illness. Dáire's men beg Patrick to heal him, and Patrick's

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is generally vague about the details of his work in Ireland, though giving some specific instances. This is partly because, as he says at points, he was writing for a local audience of Christians who knew him and his work. There are several mentions of travelling around the island and of sometimes

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was written in part as a defence against his detractors, who did not believe that he was taken to Ireland as a slave, despite Patrick's vigorous insistence that he was. Patrick eventually returned to Ireland, probably settling in the west of the island, where, in later life, he became a bishop and

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After six years of captivity, he heard a voice telling him that he would soon go home, and then that his ship was ready. Fleeing his master, he travelled to a port, two hundred miles away, where he found a ship and with difficulty persuaded the captain to take him. After three days' sailing, they

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The dates of Patrick's life cannot be fixed with certainty, but there is general agreement that he was active as a missionary in Ireland during the fifth century. A recent biography on Patrick shows a late fourth-century date for the saint is not impossible. According to tradition dating from the

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For most of Christianity's first thousand years, canonisations were done on the diocesan or regional level. Relatively soon after the death of people considered very holy, the local Church affirmed that they could be liturgically celebrated as saints. As a result, Patrick has never been formally

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The day of celebration, which marks the day of St Patrick's death, is a religious holiday meant to celebrate the arrival of Christianity in Ireland, and made official by the Catholic Church in the early 17th century. Observed by the Catholic Church, the Anglican Communion, the Eastern Orthodox

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I saw a man coming, as it were from Ireland. His name was Victoricus, and he carried many letters, and he gave me one of them. I read the heading: "The Voice of the Irish". As I began the letter, I imagined in that moment that I heard the voice of those very people who were near the wood of

1372:. "At no time has there ever been any suggestion of snakes in Ireland, so nothing for St. Patrick to banish", says naturalist Nigel Monaghan, keeper of natural history at the National Museum of Ireland in Dublin, who has searched extensively through Irish fossil collections and records. 861:; since this was shortly after Patrick had urged them to put their faith in God, his prestige in the group was greatly increased. After various adventures, he returned home to his family, now in his early twenties. After returning home to Britain, Patrick continued to study Christianity. 1408:. A later legend tells how Patrick was tormented on the mountain by a demonic female serpent named Corra or Caorthannach. Patrick is said to have banished the serpent into Lough Na Corra below the mountain, or into a hollow from which the lake burst forth. The mountain is now known as 2238:

It is claimed that he was buried within the Abbey grounds next to the high altar, which has led to many believing this is why Glastonbury was popular among Irish pilgrims. It is also believed that he was 'the founder and the first Abbot of Glastonbury Abbey.' This was recorded by

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was so full of crosses that I thought all the world was Irish". In the 1740s, the badges pinned were multicoloured interlaced fabric. In the 1820s, they were only worn by children, with simple multicoloured daisy patterns. In the 1890s, they were almost extinct, and a simple green

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priests, and indeed paid for many gifts to kings and judges, and paid for the sons of chiefs to accompany him. It is concluded, therefore, that he was accused of some sort of financial impropriety, and perhaps of having obtained his bishopric in Ireland with personal gain in mind.

2561:. The site was initially mentioned in 1645 as a chapel. The actual building was completed by 1729, is one of the oldest churches in the Americas and today represents the faith of many Irish immigrants that settled in Loiza by the end of the 18th century. Today it is a museum. 1209:

Much of the detail supplied by Tírechán and Muirchu, in particular the churches established by Patrick, and the monasteries founded by his converts, may relate to the situation in the seventh century, when the churches which claimed ties to Patrick, and in particular

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According to Patrick's own account, it was Irish raiders who brought him to Ireland where he was enslaved and held captive for six years. However, a recent alternative interpretation by Roy Flechner of Patrick's departure to Ireland suggests that, as the son of a

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From this same evidence, something can be seen of Patrick's mission. He writes that he "baptised thousands of people", even planning to convert his slavers. He ordained priests to lead the new Christian communities. He converted wealthy women, some of whom became

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says that Patrick was harassed by a flock of black demonic birds while on the peak, and he banished them into the hollow of Lugnademon ("hollow of the demons") by ringing his bell. Patrick ended his fast when God gave him the right to judge all the Irish at the

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with great honour and veneration; and during the twelve nights that the religious seniors were watching the body with psalms and hymns, it was not night in Magh Inis or the neighbouring lands, as they thought, but as if it were the full undarkened light of

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It is claimed that Patrick founded a church here and proclaimed it to be the most holy church in Ireland. Armagh is today the primary seat of both the Catholic Church in Ireland and the Church of Ireland, and both cathedrals in the town are named after

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is a modern exhibition complex located in Downpatrick and is a permanent interpretative exhibition centre featuring interactive displays on the life and story of Patrick. It provides the only permanent exhibition centre in the world devoted to Patrick.

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The dates of Patrick's life are uncertain; there are conflicting traditions regarding the year of his death. His own writings provide no evidence for any dating more precise than the 5th century generally. His Biblical quotations are a mixture of the

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Never before did they know of God except to serve idols and unclean things. But now, they have become the people of the Lord, and are called children of God. The sons and daughters of the leaders of the Irish are seen to be monks and virgins of

1074:. Thompson however proposed that based on the evidence it is more likely that Coroticus was a British Roman living in Ireland. It has been suggested that it was the sending of this letter which provoked the trial which Patrick mentions in the 6987:

as published by the Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources (DMLCS) freely providing digital scholarly editions of Saint Patrick's writings as well as translations and digital facsimiles of all extant manuscript

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noting that the western coasts of southern Scotland and northern England held little to interest a raider seeking quick access to booty and numerous slaves, while the southern coast of Wales offered both. In addition, the region was home to

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that the time he spent in captivity was critical to his spiritual development. He explains that the Lord had mercy on his youth and ignorance, and afforded him the opportunity to be forgiven his sins and to grow in his faith through prayer.

1961:. As Patrick was the founding bishop of the Irish church, the symbol may have become associated with him. Patrick is traditionally portrayed in the vestments of a bishop, and his mitre and garments are often decorated with a cross pattée. 927: 2130:

decoration in gold and silver. The Gaelic inscription on the shrine also records the name of the maker "U INMAINEN" (which translates to "Noonan"), "who with his sons enriched/decorated it"; metalwork was often inscribed for remembrance.

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St. Patrick: Apostle of Ireland: a Memoir of His Life and Mission, with an Introductory Dissertation on Some Early Usages of the Church in Ireland, and Its Historical Position from the Establishment of the English Colony to the Present

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When captured by raiders, there are two theories as to where Patrick was enslaved. One theory is that he herded sheep in the countryside around Slemish. Another theory is that Patrick herded sheep near Killala Bay, at a place called

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holy water revives both Dáire and his horses. Dáire rewards Patrick with a great bronze cauldron and gave him the hill of Ard Mhacha to build a church, which eventually became the head church of Ireland. Dáire has similarities with

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was also called Patrick. In 461/2 the annals say that "Here some record the repose of Patrick"; in 492/3 they record the death of "Patrick, the arch-apostle (or archbishop and apostle) of the Scoti", on 17 March, at the age of 120.

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landed, presumably in Britain, and apparently all left the ship, walking for 28 days in a "wilderness" and becoming faint from hunger. Patrick's account of his escape from slavery and return home to Britain is recounted in his

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concerns charges made against Patrick by his fellow Christians at a trial. What these charges were, he does not say explicitly, but he writes that he returned the gifts which wealthy women gave him, did not accept payment for

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in Leinster. The Palladian mission should not be contrasted with later "British" missions, but forms a part of them; nor can the work of Palladius be uncritically equated with that of Saint Patrick, as was once traditional.

670:, completed in the early 5th century, suggesting he was writing "at the point of transition from Old Latin to Vulgate", although it is possible the Vulgate readings may have been added later, replacing earlier readings. The 833:, at the age of sixteen, he was captured by a group of Irish pirates, from his family's Villa at "Bannavem Taburniae". They took him to Ireland where he was enslaved and held captive for six years. Patrick writes in the 5677:

Butler, Jenny (2012), "St. Patrick, Folklore and Irish National Identity" 84–101 in Heimo, Anne; Hovi, Tuomas; Vasenkari, Maria, ed. Saint Urho – Pyhä Urho – From Fakelore To Folklore, University of Turku: Finland.

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in 1935 reported they were still sold in poorer parts of Dublin, but fewer than those of previous years "some in velvet or embroidered silk or poplin, with the gold paper cross entwined with shamrocks and ribbons".

2275:. It is also claimed that Patrick died at Saul or was brought there between his death and burial. Nearby, on the crest of Slieve Patrick, is a huge statue of Patrick with bronze panels showing scenes from his life. 1058:

Coroticus because he had taken some of Patrick's converts into slavery while raiding in Ireland. The letter describes the followers of Coroticus as "fellow citizens of the devils" and "associates of the Scots and

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in Northamptonshire, which is phonically similar to the Bannavem Taburniae mentioned in Patrick's confession, but this is probably too far from the sea. Claims have also been advanced for locations in present-day

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to Christianity. It may be doubted whether such accounts are an accurate representation of Patrick's time, although such violent events may well have occurred as Christians gained in strength and numbers.

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gives: "Magonus, that is, famous; Succetus, that is, god of war; Patricius, that is, father of the citizens; Cothirthiacus, because he served four houses of druids." "Magonus" appears in the ninth-century

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It is claimed that Patrick killed a large serpent on this lake and that its blood turned the water red (hence the name). Each August, pilgrims spend three days fasting and praying there on Station Island.

3357:"An Inquiry as to the Birthplace of St. Patrick. By J.H. Turner, M.A. p. 268. Read before the Society, 8 January 1872. Archaeologia Scotica pp. 261–84. Society of Antiquaries of Scotland, Volume 5, 1890" 733:

is dated in the annals to 535 or 537, and the early hagiographies "all bring Patrick into contact with persons whose obits occur at the end of the fifth century or the beginning of the sixth". However,

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also mentions the story in the early thirteenth century, but he is doubtful of its truthfulness. The hagiographic theme of banishing snakes may draw on the Biblical account of the staff of the prophet

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Synopsis stirpium Hibernicarum alphabetice dispositarum, sive, Commentatio de plantis indigenis præsertim Dublinensibus instituta. With An appendix of observations made upon plants, by Dr. Molyneux

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minister to existing Christian communities in Ireland. The sites of churches associated with Palladius and his colleagues are close to royal centres of the period: Secundus is remembered by

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Iannello, Fausto (2013), "Notes and Considerations on the Importance of St. Patrick's Epistola ad Milites Corotici as a Source on the Origins of Celtic Christianity and Sub-Roman Britain".

5569: 1803: 1366:, Moses and Aaron use their staffs in their struggle with Pharaoh's sorcerers, the staffs of each side turning into snakes. Aaron's snake-staff prevails by consuming the other snakes. 4982: 1711:), but chose instead to abscond from the onerous obligations of this office by fleeing abroad, as many others in his position had done in what has become known as the 'flight of the 4838: 1346:, but later legend credited Patrick with banishing snakes from the island. The earliest text to mention an Irish saint banishing snakes from Ireland is in fact the Life of Saint 2036:

Thomas Dinely, an English traveller in Ireland in 1681, remarked that "the Irish of all stations and condicõns were crosses in their hatts, some of pins, some of green ribbon."

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is a 2020 film based on Patrick's own writings and the earliest traditions. Patrick is portrayed by Seán Ó Meallaigh, with Robert McCormack playing him when he is younger and

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argues that none of the dates given for Patrick's death in the Annals are reliable. A recent biography argues that a late fifth-century date for the saint is not impossible.

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date Patrick's arrival in Ireland at 432, but they were compiled in the mid-6th century at the earliest. The date 432 was probably chosen to minimise the contribution of

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from Bonaven Tabernia. However, Patrick's confession states he was not an active believer in his youth, and considered himself in that period to be "idle and callow".

8793: 8131: 7885: 1285:, a three-leafed plant, using it to illustrate the Christian teaching of three persons in one God. The earliest written version of the story is given by the botanist 8898: 8549: 8387: 7975: 5329: 7900: 5326:"Optional Memorial of St. Patrick, bishop and confessor (Solemnity Aus, Ire, Feast New Zeal, Scot, Wales) – March 17, 2012 – Liturgical Calendar – Catholic Culture" 7940: 5307: 4393: 8141: 8654: 7965: 5706: 4195: 468:

is the more biographical of the two. In it, Patrick gives a short account of his life and his mission. Most available details of his life are from subsequent

8090: 1749: 1562:. Emphasising the supposed papal mission of Patrick would help lend credence to the Catholic teaching that the Irish church was always under Papal authority. 8783: 7707: 7636: 7631: 7626: 6466: 689:, who was known to have been sent to Ireland in 431, and maximise that of Patrick. A variety of dates are given for his death. In 457 "the elder Patrick" ( 5646:

Treasures of early Irish art, 1500 B.C. to 1500 A.D.: from the collections of the National Museum of Ireland, Royal Irish Academy, Trinity College, Dublin

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of about 613. Columbanus writes that Ireland's Christianity "was first handed to us by you, the successors of the holy apostles", apparently referring to

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proposed the "Two Patricks" theory, which suggests that many of the traditions later attached to Saint Patrick actually concerned the aforementioned

849:. While in captivity, he worked as a shepherd and strengthened his relationship with God through prayer, eventually leading him to deepen his faith. 350:

by the Catholic Church, having lived before the current laws it established for such matters. He is venerated as a saint in the Catholic Church, the

5241: 2864: 11202: 10037: 8266: 7024: 4149:(Yale University Press, 1984) examines the better-recorded mechanics of conversion in the Empire, and forms the basis of Ó Cróinín's conclusions. 5289: 2305:. The story says that the fire could not be doused by anyone but Patrick, and it was here that he explained the Holy Trinity using the shamrock. 10067: 6056: 5463: 4613: 2668: 975:

The condemnation might have contributed to his decision to return to Ireland. According to Patrick's most recent biographer, Roy Flechner, the

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in one hand and a sprig of shamrocks in the other". Roger Homan writes, "We can perhaps see St Patrick drawing upon the visual concept of the

56: 8838: 1950:. The cross pattée is the more traditional association, while the association with the saltire dates from 1783 and the Order of St. Patrick. 5963: 758:. His birthplace is not known with any certainty; some traditions place it in what is now England—one identifying it as Glannoventa (modern 8938: 8888: 7844: 7407: 4974: 1509:, an early-modern compilation of earlier annals, his corpse soon became an object of conflict in the Battle for the Body of Saint Patrick ( 1369: 5267: 2605:

loosely based on the saint's life, including imagined accounts of training as a druid and service in the Roman army before his conversion.

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is based on the documented facts of Patrick's life rather than the legend, and suggests implications of his example for Christians today.

2011: 873:, which is beside the western sea—and they cried out, as with one voice: "We appeal to you, holy servant boy, to come and walk among us." 12069: 8848: 7995: 7859: 7601: 7576: 5507: 4835: 2950: 1953:

The cross pattée has long been associated with Patrick, for reasons that are uncertain. One possible reason is that bishops' mitres in

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as the first bishop to Irish Christians in 431. Palladius was not the only early cleric in Ireland at this time. The Irish-born Saint

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The martial Patrick found in Tírechán and Muirchu, and in later accounts, echoes similar figures found during the conversion of the

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in the late twelfth century, who says that Patrick chased them into the sea after they attacked him during his fast on a mountain.

3397: 2466:(the present church was built in the 19th Century but the chapel in Patricksdale is mentioned in a charter of 1348); St Patrick's 1658:, is probably named for Auxilius. This activity was limited to the southern half of Ireland, and there is no evidence for them in 11820: 8659: 5448: 3532: 2519: 264: 8529: 3747: 3472: 8286: 6124: 5780: 3797: 2098:

in the year 552. The bell was part of a collection of "relics of Patrick" removed from his tomb sixty years after his death by

1869: 412:, considered his feast day, is observed on 17 March, the supposed date of his death. It is celebrated in Ireland and among the 228: 5645: 12064: 12054: 11731: 11029: 6858:

O'Loughlin, Thomas (2005). "The Capitula of Muirchu's Vita Patricii: do they point to an underlying structure in the text?".

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It is claimed that Patrick founded his first church in a barn at Saul, which was donated to him by a local chieftain called

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perhaps awaiting execution. Patrick says that he was also "many years later" a captive for 60 days, without giving details.

11810: 11228: 9237: 2980: 2245: 1965: 232: 8151: 6086: 5219: 2014:. A saltire was intermittently used as a symbol of Ireland from the seventeenth century but without reference to Patrick. 11875: 11195: 7017: 5325: 5061: 2778: 1964:

The cross pattée retains its link to Patrick to the present day. For example, it appears on the coat of arms of both the

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Patrick depicted with shamrock in detail of stained glass window in St. Benin's Church, Kilbennan, County Galway, Ireland

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Annála Rioghachta Éireann. Annals of the Kingdom of Ireland by the Four Masters ... with a Translation and Copious Notes

4390: 12094: 12049: 9942: 9060: 6357: 6159: 5655:, an exhibition catalog from The Metropolitan Museum of Art (fully available online as PDF), bell No. 45, shrine # 61; 5012: 4459: 4312: 4281: 4256: 3617: 3216: 2592: 1929: 383: 6916: 5417: 3878: 3328: 1269: 939:

Acting on his vision, Patrick returned to Ireland as a Christian missionary. According to Bury, his landing place was

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in the late fourth century, who had visited Britain in an official capacity in 396. However, Ludwig Bieler disagrees.

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Ademi de Domerham Historia de Rebus Gestis Glastoniensibus, ed. T. Hearne, Oxford, 1727, see:- Glastonbury Library.

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called "Saint Patrick's Purgatory", first published in 1798, based on popular legends surrounding the saint's name.

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sometime between 1091 and 1105. The shrine is an important example of the final, Viking-influenced, style of Irish

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in the process. He has been generally so regarded ever since, despite evidence of some earlier Christian presence.

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speculates that it may have represented the regenerative powers of nature, and was recast in a Christian context.

12129: 12084: 11910: 11845: 8741: 6950: 2528:(church), Ynys Badrig (island), Porth Padrig (cove), Llyn Padrig (lake), and Rhosbadrig (heath) on the island of 2485: 7531: 5355: 1972:. This is on account of Patrick being regarded as the first bishop of the Diocese of Armagh. It is also used by 983: 12099: 12079: 11188: 11132: 9664: 8070: 7935: 7010: 6945: 5533:

Vol. 18, plate facing p. 249 'Kilmalkedar'; fig. 4 is "St. Patrick's Cross" of children in S. of Irl. c. 1850s

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Both texts in original Latin, various translations and with images of all extant manuscript testimonies on the

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Both texts in original Latin and English translations and images of the Book of Armagh manuscript copy on the

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which gives an impression of how Patrick and other Christian missionaries were seen by those hostile to them:

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17 March 2012 Dr Roy Flechner Cambridge Research News. Retrieved 9 March 2016. This article was published in

4423: 3986: 2631: 2489: 2033:. Surviving examples of such badges come in many colours and they were worn upright rather than as saltires. 1877: 1807: 1615: 1571: 1249: 1095: 686: 11330: 6420: 4949:"Ask a Franciscan: Saints Come From All Nations – March 2001 Issue of St. Anthony Messenger Magazine Online" 2571: 598:, is identified by Mac Neill as "a word of British origin meaning swineherd". Cothirthiacus also appears as 11446: 11368: 9749: 7834: 7814: 1861: 1811: 815: 755: 678:

were still pagans at the time of writing: their conversion to Christianity is dated to the period 496–508.

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St. Patrick and the Irish: an oration, before the Hibernian Provident Society, of New Haven, 17 March 1842

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St Patrick's Hill, Liverpool, on old maps of the town near to the former location of "St Patrick's Cross"

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It is claimed that Patrick was brought here after his death and buried in the grounds of Down Cathedral.

1342:

Ireland was well known to be a land without snakes, and this was noted as early as the third century by

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Tírechán writes, "I found four names for Patrick written in the book of Ultán, bishop of the tribe of

587: 397:, when he was about sixteen, he was captured by Irish pirates from his home in Britain and taken as a 11648: 10152: 9962: 9922: 8757: 6991: 6622: 5475: 5293: 3119: 2693: 2327:. Croagh Patrick draws thousands of pilgrims who make the trek to the top on the last Sunday in July. 1704: 1655: 1647: 1363: 913: 811: 8504: 7890: 6958: 6048: 3580:", but it appears that the location of Fochoill (Foclut or Voclut) is still a matter of debate. See 3124: 1467: 650: 12124: 12119: 12109: 11835: 11772: 11637: 11627: 10758: 10017: 9684: 9466: 9350: 9330: 9270: 9028: 8519: 7621: 7369: 7112: 5832: 5163: 4948: 4020: 2921: 2143: 1723: 607: 537: 11420: 8534: 8509: 7880: 5138:"ЖУРНАЛЫ заседания Священного Синода от 9 марта 2017 года / Официальные документы / Патриархия.ru" 2797:

Church, and the Lutheran Church, the day was typically observed with services, feasts and alcohol.

2068: 1957:

often appear surmounted by a cross pattée. An example of this can be seen on the old crest of the

1685:

were many. Iserninus, who appears to be of the generation of Palladius, is thought to have been a

1535:

body conveying it to their respective territories. The body of Patrick was afterwards interred at

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in the face of family opposition. He also dealt with the sons of kings, converting them too. The

901: 363: 125: 11632: 7672: 7551: 4048:.3 (July 1996), pp. 287–301, traces Muichù's sources and his explicit parallels of Patrick with 2323:

It is claimed that Patrick climbed this mountain and fasted on its summit for the forty days of

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Muirchu records much the same information, adding that "is mother was named Concessa". The name

440:

works survive which are generally accepted as having been written by St. Patrick. These are the

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as a pre-Schism Western saint, especially among Orthodox Christians living in Ireland and the

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A.B.E. Hood suggests that the Victoricus of St. Patrick's vision may be identified with Saint

721:. Supporting the later date, the annals record that in 553 "the relics of Patrick were placed 256: 12074: 11890: 11757: 11100: 11064: 10886: 10826: 10215: 10097: 10007: 9864: 9834: 9769: 9709: 9679: 9315: 9260: 9102: 8913: 8843: 8679: 8594: 8326: 8171: 8156: 8065: 7980: 7455: 7333: 6778: 4933: 3667: 3271: 2944: 2240: 1973: 845:

raiders who kidnapped him introduced him to the Irish culture that would define his life and

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is a 2000 television historical drama film about the saint's life. Patrick is portrayed by

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under the year 657. These works thus date from a century and a half after Patrick's death.

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Atti della Accademia Peloritana dei Pericolanti, Classe di Lettere, Filosofia e Belle Arti

6327:

Flechner, Roy (2011). "Patrick's Reasons for Leaving Britain". In Russell, Edmonds (ed.).

4304: 4298: 8: 11930: 11865: 11815: 11668: 11619: 11573: 11290: 11285: 11260: 11054: 10934: 10776: 10042: 9927: 9907: 9844: 9804: 9774: 9724: 9704: 9644: 9639: 9634: 9629: 9601: 9471: 9345: 9242: 9233: 9180: 8988: 8604: 8442: 8050: 7960: 7955: 7591: 7586: 7470: 7440: 7364: 6997: 6692: 6520:

Thompson, E.A. (1980). Caird, G.B.; Chadwick, Henry (eds.). "St. Patrick and Coroticus".

6379: 5193: 4691: 4687: 4683: 4679: 4675: 4671: 4667: 4653: 2869: 2419: 2330: 2168: 2030: 1622: 1595: 1392: 1134: 1071: 1067: 65: 11034: 9952: 8514: 8116: 7875: 6049:"Teampall Phádraig, Bunachar Logainmneacha na hÉireann – Placenames Database of Ireland" 5892: 5802: 5528: 4885: 3287: 1920:, or hymn, which is attributed to Patrick during his Irish ministry in the 5th century. 1587: 12006: 11517: 11400: 11270: 11255: 11095: 11090: 11039: 10964: 10319: 10167: 10057: 10012: 10002: 9932: 9917: 9814: 9799: 9794: 9729: 9694: 9689: 9586: 9536: 9511: 9476: 9441: 9320: 9210: 9200: 9145: 9112: 8933: 8868: 8710: 8599: 8574: 8447: 8261: 8161: 8055: 7920: 7566: 7490: 7316: 7255: 7205: 7180: 7087: 6627: 6442: 6287: 6200: 4927: 4743: 2598: 2157: 1995: 1958: 1567: 1475: 1405: 1351: 1223: 1099: 952: 746: 697:) is said to have died: this may refer to the death of Palladius, who according to the 574: 500: 379: 359: 179: 135: 9581: 6976: 6970: 6772: 5985: 5773:"Cruach Phádraig, Bunachar Logainmneacha na hÉireann – Placenames Database of Ireland" 3524: 3265: 2475: 1791:); nevertheless, various Christian churches declare that he is a saint in Heaven (see 1214:, were expanding their influence throughout Ireland in competition with the church of 618:"has the form of a classic Old Irish tribal (and therefore place-) name", noting that 11900: 11795: 11709: 11606: 11490: 11305: 11280: 11120: 11105: 11074: 11069: 11014: 10989: 10954: 10781: 10543: 10373: 10343: 10192: 10177: 10137: 10062: 10027: 9854: 9764: 9699: 9561: 9556: 9541: 9516: 9491: 9456: 9413: 9305: 9290: 9117: 8928: 8700: 8619: 8281: 8045: 7717: 7581: 7571: 7495: 7147: 7127: 7082: 6910: 6899: 6814: 6795: 6718: 6678: 6656: 6634: 6599: 6577: 6537: 6506: 6428: 6406: 6387: 6353: 6332: 6313: 6294: 6271: 6252: 6230: 6208: 6165: 6155: 5956:"Tobar Phádraig, Bunachar Logainmneacha na hÉireann – Placenames Database of Ireland" 5679: 5039: 4593: 4568: 4455: 4354: 4308: 4277: 4252: 3739: 3504: 3464: 3407: 3212: 2900: 2819: 2467: 2295: 2225: 1873: 1834: 1731: 1305: 1194:

The Patrick portrayed by Tírechán and Muirchu is a martial figure, who contests with

900:

ordained Patrick to the diaconate at Auxerre. Patrick is thought to have visited the

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The Conversion of Britain: Religion, Politics and Society in Britain c. 600–800

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Tome: Studies in Medieval Celtic History and Law in Honour of Thomas Charles-Edwards

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Corlett, Christiaan. "The Prehistoric Ritual Landscape of Croagh Patrick, Co Mayo".

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Aideen O'Leary, "An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick"

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says there is no evidence that the shamrock was sacred to the pagan Irish. However,

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of Muirchú moccu Machtheni. Both writers relied upon an earlier work, now lost, the

11994: 11805: 11358: 11275: 11265: 10924: 10836: 10718: 10708: 10593: 10588: 10508: 10503: 10443: 10418: 10413: 10408: 10398: 10388: 10363: 10338: 10293: 10082: 10077: 10052: 10032: 9912: 9897: 9889: 9839: 9829: 9789: 9621: 9606: 9571: 9546: 9481: 9205: 9190: 9175: 9170: 8624: 8437: 8417: 8311: 8166: 7990: 7656: 7343: 7302: 7245: 7210: 7185: 6920: 6867: 6787: 6529: 6471: 6447:

The Two Patricks: A Lecture on the History of Christianity in Fifth-Century Ireland

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The Private Lives of the Saints: Power, Passion and Politics in Anglo-Saxon England

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the saint, where it is documented he has been "interred in the Old Wattle Church".

2021:

Traditional Saint Patrick's Day badges from the early twentieth century, from the

714:

for Patrick's death, scholars of early Irish history tend to prefer a later date,

11920: 11830: 11663: 11115: 10974: 10861: 10846: 10743: 10703: 10688: 10668: 10613: 10538: 10528: 10498: 10488: 10423: 10393: 10353: 10348: 10172: 10092: 10047: 9992: 9879: 9824: 9714: 9566: 9451: 9378: 9300: 9265: 9165: 8918: 8813: 8609: 8331: 8296: 8186: 7819: 7742: 7616: 7606: 7235: 7215: 6962: 6550: 6347: 5803:"Loch Dearg, Bunachar Logainmneacha na hÉireann – Placenames Database of Ireland" 5665: 5652: 5570:"Clog Phádraig agus a Chumhdach [The Bell of St. Patrick and its Shrine]" 5554: 5137: 5111: 5065: 4842: 4397: 4199: 3498: 3206: 2809: 2783: 2479: 2403: 2055: 1999: 1916: 1355: 1317: 1286: 351: 244: 193: 130: 120: 10087: 9020: 7385: 7077: 7002: 6895: 6697: 5503:

The Popular Songs of Ireland. Collected and Edited, with Introductions and Notes

5004: 2972: 1943: 1763:. The day became a feast day in the Catholic Church due to the influence of the 1111: 1103: 909: 12018: 11915: 11895: 11880: 11800: 11777: 11137: 11110: 10916: 10831: 10771: 10713: 10698: 10683: 10663: 10658: 10618: 10608: 10518: 10493: 10478: 10463: 10458: 10438: 10433: 10428: 10368: 10250: 10220: 10205: 10162: 10132: 10107: 9977: 9937: 9902: 9779: 9759: 9744: 9739: 9734: 9654: 9551: 9496: 9431: 9383: 9295: 9122: 9008: 8276: 8211: 8106: 7905: 7768: 7712: 7288: 7281: 7225: 6670: 6475: 6078: 5933:

Registrum Monasterii de Passelet, Paisley Abbey Register 1208, 1211, 1226, 1396

5632:), in reference to a medieval forgery which purported to have been the saint's 5439:

Colgan, Nathaniel (1896). "The Shamrock in Literature: a critical chronology".

5223: 2636: 2581: 2539: 2504: 2433: 2407: 2384:

Stone found below St. Patrick's Well. St. Patrick's Cathedral, Dublin, Ireland.

2365: 2338: 2334: 2312: 2308: 2260: 2256: 2196: 2041: 2037: 1841: 1792: 1686: 1449: 1409: 1384: 948: 944: 807:, in the Upper Dulais Valley, which was the location of a Roman marching camp. 796: 735: 699: 690: 623: 545: 528: 522: 513: 508: 495: 457: 445: 413: 327: 307: 302: 296: 288: 280: 10939: 7546: 6456: 5058: 2183: 1304:

efforts when he "held up a shamrock and discoursed on the Christian Trinity".

490: 12028: 11982: 11905: 11850: 11840: 11767: 11714: 11611: 11295: 11169: 11059: 11044: 11024: 10969: 10929: 10733: 10728: 10678: 10673: 10603: 10583: 10548: 10513: 10483: 10453: 10448: 10378: 10273: 10210: 10142: 10122: 9403: 9398: 9280: 9077: 9001: 8903: 8803: 8773: 7641: 7510: 7475: 7170: 7152: 7033: 6648: 6591: 6541: 4847:

Tome: Studies in Medieval History and Law in Honour of Thomas Charles-Edwards

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wrote in the 7th century that Patrick spent forty days on the mountaintop of

1380: 1322: 1055: 639: 635: 564: 469: 91: 61: 7072: 6533: 6169: 5610:, vol. 3 (9th ed.), New York: Charles Scribner's Sons, p. 536 11945: 11335: 11320: 11049: 10748: 10738: 10723: 10653: 10628: 10563: 10523: 10473: 10383: 10298: 10102: 9982: 9957: 9526: 9335: 9127: 9065: 8883: 8397: 8201: 7945: 7430: 7348: 6871: 6027: 5413: 4742:

There may well have been Christian "Irish" people in Britain at this time;

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Nagy, Joseph Falaky (2006). "Acallam na Senórach". In Koch, John T. (ed.).

3882: 3393: 2617: 2459: 2429: 2423: 2282: 2029:

It was formerly a common custom to wear a cross made of paper or ribbon on

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difficult interactions with the ruling elite. He does claim of the Irish:

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St. Patrick's Confession and Epistola online from the Royal Irish Academy

4183:

Paor's conclusions at p. 135, the document itself is given at pp. 135–38.

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Legend credits Patrick with teaching the Irish about the doctrine of the

1231: 1051: 726: 655: 11180: 8524: 8463: 7783: 7117: 6904: 4631:

Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition

4536:

Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition

4509:

Myth, Legend & Romance: An encyclopaedia of the Irish folk tradition

2920:. Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources. 2454:

are dedicated to St Patrick, they are all within the historic county of

2248:

which is a site of pilgrimage to this day. The well-known Irish Scholar

2179:, traditionally associated with Saint Patrick's time as a shepherd slave 2053:

inscribed in a circle of paper (similar to the Ballina crest pictured).

1707:, he would have been obliged by Roman law to serve on the town council ( 1590:

lived in the later fourth century (352–402) and was the first bishop of

1296:

In pagan Ireland, three was a significant number and the Irish had many

606:

and a variety of other spellings elsewhere, and is taken to represent a

464:), from which come the only generally accepted details of his life. The 11935: 11740: 11315: 11247: 11019: 10693: 10578: 10553: 10403: 10240: 9521: 8863: 8858: 8853: 8644: 8291: 8181: 7985: 7799: 7195: 6268:

Saint Patrick's World: The Christian Culture of Ireland's Apostolic Age

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Town where St. Patrick opened a monastery and baptised the townspeople.

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Patrick recounts that he had a vision a few years after returning home:

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