Page:Dictionary of National Biography volume 44.djvu/52

Patrick when the lady presented herself carrying burning embers in her chasuble, as an evidence of her innocence. Nevertheless Patrick is credited with having formulated a canon at a synod which he is said to have held with his disciples Auxilius and Isserninus about 450, to the effect that 'men and women should be apart, so that the name of the Lord may not be blasphemed.' At Magh Sleacht, on the borders of Cavan, was the idol Cenn Cruaich (British Pennocrucium?), covered with gold and silver, with twelve lesser idols around it, covered with brass. It had fallen aslant, and the smaller figures had sunk into the ground up to their heads, an evidence of the decline of idolatry. Having founded a church here, he passed over the Shannon into Roscommon. There he purchased some land, which he paid for with a mass of gold, from which the place became known as Tir brotha, 'the land of the ingot.' One of the causes which contributed to the success of his mission was that he paid his way, as he mentions more than once in his 'Confession.' He evidently came well provided with funds, and the 'Tripartite,' exaggerating this, tells us that one of his prayers before he entered on his mission was that the Lord would grant him 'as much gold and silver as the nine companions could carry, to be given to the Gael [Irish] for believing'! He was particular in returning gifts laid on the altar, he tells us, his object being to make it clear that he was completely disinterested. In the county of Roscommon he had an interview with two of the king's daughters, who, finding him and his party engaged in prayer by the side of a well in the early morning, asked them many questions about the God of the Christians. Ultimately they were instructed and baptised and received the Eucharist. They are said to have tasted of death, i.e. a death unto sin. The writer of the 'Tripartite,' however, took the words literally, and describes their immediate death and burial.

In Magh Selga were three pillar-stones, probably objects of heathen worship, which Patrick appropriated to Christian use, by inscribing them with the words Jesus, Soter, and Salvator, in memory of the three languages on the cross.

Passing on to Mayo, 'he left two salmon alive in the well of Aghagower, and they will abide there for ever.' Such sacred fish were popularly believed to be not uncommon in Ireland. Thence he ascended Croagh Patrick in the county of Mayo, the scene of the legend of his banishing the reptiles related by Jocelyn. The latter terms it 'St. Patrick's Purgatory,' because any one who underwent the penance there was 'purged' from all his sins, and would not 'enter hell.' The name was at a later date given to a cave on the island in Lough Derg, which was known throughout Europe, and quite superseded the original place of penance. The practice of well-worship which he found prevalent he endeavoured to discourage, though he failed to suppress it.

In Tirawley Patrick had an interview with the twelve sons of Awley respecting the division of their inheritance on their father's death. This is placed by Tirechan in the second year of his mission, which, according to the popular and erroneous date, would be 434; but in this and other matters that writer cannot be relied on. The 'Annals of the Four Masters' place Awley's death at 449. In Sligo Brón and MacRime, two bishops, apparently ordained by his followers, who were permitted to confer orders, came to him, and he wrote an 'Alphabet' for them, probably an elementary treatise. On one occasion, while he was in retirement, 'his household were conferring orders and sowing faith,' and displeased him by consecrating an unsuitable person. Cetiacus and Sachellus at another time ordained 'bishops, priests, and deacons' without consulting Patrick, and were censured by him. One of Patrick's followers, Bishop MacCarthenn, held the office of 'champion,' part of his duty being to carry the saint on his back over difficult places. MacCarthenn was afterwards placed at Clogher as bishop, and Patrick gave him the 'domnach airgid,' which Jocelyn terms a chrismatory. This curious relic is now in the Museum of Science and Art in Dublin. The conditions laid down by him for the episcopate in the case of Fiacc, bishop of Sletty, are that the candidate must be 'of good appearance, well born, a man with one wife unto whom hath been born only one child.' On Fiacc's consecration he bestowed on him a crozier, a menistir, and a 'polaire,' or writing tablet.

Patrick's religious observances are thus described: 'All the Psalms and Hymns and the Apocalypse, and all Spiritual Canticles of the Scripture, he chanted every day,' and from vespers on the eve of Sunday until the third hour on Monday he would not travel.

The change which Christianity produced in the demeanour of the fierce Irish chieftains gave rise to the quaint story of Eoghan, son of Niall, whose appearance he improved at his request, after his conversion, by changing his features and making him taller.

It has been asserted that he spent seven years in Munster, but Dr. Lanigan could find no evidence of it; while Professor