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and he immediately directed his efforts to harmonize their laws with the doctrines of Christianity. Saint Patrick's opinion of the native code, we find in his own words in the introduction to the Senchus Mor : " What did not clash with the Word of God, and the consciences of the believers, was confirmed in the laws of the Brehons, for the law of Nature had been right except as to the faith, andWith the harmony the advent of the of church Saint and Patrick people." and Christianity into Ireland, came the introduc tion of canon law in all its varied 'forms. This introduction of canon law into Ireland and the establishment of ecclesiastical courts in every district, and the usurping of pleas belonging to the crown, caused great con fusion and internal disorder. The Irish had such a profound respect for the superior knowledge of their priest that in all cases, even in matters of life or death, his word was considered supreme. This conflict be tween secular and ecclesiastical tribunals is of very ancient origin. St. Paul, in preach ing Christianity in the early days, cautioned the faithful against dragging each other be fore infidel judges. We find instances where even the termoners or tenants of the eccle siastical lands exercised judicial functions, and decided the ordinary disputes of their locality. For example, Valentinian III de creed that clerics might be tried before a bishop, with consent of both parties. Under the Gothic kings, it was not allowed for a cleric to appear before a secular tribunal. Down to the time of the Reformation in the sixteenth century, the exclusive right of the church to dispose of testamentary, matri monial and defamatory cases was undisputed. This state of affairs caused great dissatisfac tion and endless controversy. It was well-

nigh into the seventeenth century before the secular courts established a secure foot hold upon the jurisprudence of Ireland, and placed the judiciary of the country upon a firm basis. A single illustration of Saint Patrick's work in Ireland will give the reader an adequate idea of his labors in the field of legal study and revision. " Saint Patrick requested the men of Erin to come to one place to hold a conference with him. When they came to the conference the Gospel of Christ was preached to them all. And when they saw Laeghaire and his druids overcome by the great science and miracles wrought in the presence of the men of Erin, they bowed down in obedience to the will of God and Patrick, in the presence of every chief of Erin. It was then that Dubhthach (pronounced Dhoovah) was ordered to exhibit the judg ments and all the poetry (literatures) of Erin, and every law which prevailed amongst the men of Erin, through the law of nature, and the law of seers, and in the judgments of the island of Erin, and in the poets. Now the judgments of true nature which the Holy Spirit had spoken through the mouths of the brehons and just poets of the men of Erin from the first occupation of the island down to the reception of the faith were all exhibited by Dubhthach to Patrick." Christianity can hardly repay the debt it owes to Saint Patrick. His searching and convincing logic dissipated the darkness of paganism that had overspread the land, and planted the seeds of Christianity never to be uprooted. Posterity will place his name as a law-giver with that of Moses, and jurists will rank him with Theodosius, Justinian, and Solon, for his noble efforts in the arduous field of legal study and research.