|Venerated in|| Catholic Church |
Eastern Orthodox Church
|Major shrine||Armagh, Northern Ireland|
|Feast||17 March (Saint Patrick's Day)|
|Patronage||Ireland, Nigeria, Montserrat, Archdiocese of New York, Roman Catholic Archdiocese of Newark, Boston, Rolla, Missouri, Loíza, Puerto Rico, Murcia (Spain), Clann Giolla Phádraig, engineers, paralegals, Archdiocese of Melbourne; invoked against snakes, sins|
Saint Patrick (Latin : Patricius; Irish : Pádraig [ˈpˠaːd̪ˠɾˠəɟ] ; Welsh : Padrig) was a fifth-century Romano-British Christian missionary and bishop in Ireland. Known as the "Apostle of Ireland", he is the primary patron saint of Ireland, the other patron saints being Brigit of Kildare and Columba. He is venerated in the Catholic Church, the Anglican Communion, the Lutheran Churches, and the Old Catholic Church, and in the Eastern Orthodox Church as equal-to-the-apostles and Enlightener of Ireland.
Irish is a Goidelic language of the Celtic languages family, itself a branch of the Indo-European language family. Irish originated in Ireland and was historically spoken by Irish people throughout Ireland. Irish is spoken as a first language in substantial areas of counties Galway, Kerry, Cork and Donegal, smaller areas of Waterford, Mayo and Meath, and a few other locations, and as a second language by a larger group of habitual but non-traditional speakers across the country.
Welsh is a Brittonic language of the Celtic language family. It is spoken natively in Wales, by some in England, and in Y Wladfa. Historically, it has also been known in English as 'British', 'Cambrian', 'Cambric' and 'Cymric'.
Romano-British culture is the culture that arose in Britain under the Roman Empire following the Roman conquest in AD 43 and the creation of the province of Britannia. It arose as a fusion of the imported Roman culture with that of the indigenous Britons, a people of Celtic language and custom. It survived the fifth-century Roman departure from Britain, eventually finding itself a stronghold in Wales where it was to form the basis of an emerging Welsh culture. Scholars such as Christopher Snyder believe that during the 5th and 6th centuries – approximately from 410 when the Roman legions withdrew, to 597 when St Augustine of Canterbury arrived – southern Britain preserved an active sub-Roman culture that survived the attacks from the Anglo-Saxons and even used a vernacular Latin when writing.
The dates of Patrick's life cannot be fixed with certainty, but there is broad agreement that he was active as a missionary in Ireland during the fifth century. Nevertheless, as the most recent biographyon Patrick shows, a late fourth-century date for the saint is not impossible. Early medieval tradition credited him with being the first bishop of Armagh and Primate of Ireland, and referred to him as the founder of Christianity in Ireland, converting a society practising a form of Celtic polytheism - and he has been generally so regarded ever since, despite evidence of earlier Christian presence in Ireland.
Armagh is the county town of County Armagh and a city in Northern Ireland, as well as a civil parish. It is the ecclesiastical capital of Ireland – the seat of the Archbishops of Armagh, the Primates of All Ireland for both the Roman Catholic Church and the Church of Ireland. In ancient times, nearby Navan Fort was a pagan ceremonial site and one of the great royal capitals of Gaelic Ireland. Today, Armagh is home to two cathedrals and the Armagh Observatory, and is known for its Georgian architecture.
The Primacy of Ireland was historically disputed between the Archbishop of Armagh and the Archbishop of Dublin until finally settled by Pope Innocent VI. Primate is a title of honour denoting ceremonial precedence in the Church, and in the Middle Ages there was an intense rivalry between the two archbishoprics as to seniority. Since 1353 the Archbishop of Armagh has been titled Primate of All Ireland and the Archbishop of Dublin Primate of Ireland, signifying that they are the senior churchmen in the island of Ireland, the Primate of All Ireland being the more senior. The titles are used by both the Catholic and Church of Ireland bishops. The distinction mirrors that in the Church of England between the Primate of All England, the Archbishop of Canterbury, and the Primate of England, the Archbishop of York.
According to the autobiographical Confessio of Patrick, when he was about 16, he was captured by Irish pirates from his home in Britain and taken as a slave to Ireland, looking after animals; he lived there for six years before escaping and returning to his family. After becoming a cleric, he returned to northern and western Ireland. In later life, he served as a bishop, but little is known about the places where he worked. By the seventh century, he had already come to be revered as the patron saint of Ireland.
Slavery had mostly died out in western Europe about the year 1000, replaced by serfdom. It lingered longer in England and in peripheral areas linked to the Muslim world, where slavery continued to flourish. Slavery became more widespread in Ireland throughout the 11th century, as Dublin became the biggest slave market in Western Europe. Church rules suppressed slavery of Christians. Most historians argue the transition was quite abrupt around 1000, but some see a gradual transition from about 300 to 1000.
Saint Patrick's Day is observed on 17 March, the supposed date of his death. It is celebrated inside and outside Ireland as a religious and cultural holiday. In the dioceses of Ireland, it is both a solemnity and a holy day of obligation; it is also a celebration of Ireland itself.
Saint Patrick's Day, or the Feast of Saint Patrick, is a cultural and religious celebration held on 17 March, the traditional death date of Saint Patrick (c. AD 385–461), the foremost patron saint of Ireland.
A solemnity is, in the liturgical calendar of the Roman Rite, a feast day of the highest rank celebrating a mystery of faith such as the Trinity, an event in the life of Jesus, his mother Mary, or another important saint. The observance begins with the vigil on the evening before the actual date of the feast. Unlike feast days of the rank of feast or those of the rank of memorial, solemnities replace the celebration of Sundays outside Advent, Lent, and Easter.
In the Catholic Church, holy days of obligation are days on which the faithful are expected to attend Mass, and engage in rest from work and recreation, according to the Third Commandment.
Two Latin works survive which are generally accepted as having been written by St. Patrick. These are the Declaration (Latin : Confessio) and the Letter to the soldiers of Coroticus (Latin : Epistola), from which come the only generally accepted details of his life. The Declaration 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 hagiographies and annals, which have considerable value but lack the empiricism scholars depend on today.
Latin is a classical language belonging to the Italic branch of the Indo-European languages. The Latin alphabet is derived from the Etruscan and Greek alphabets and ultimately from the Phoenician alphabet.
A number of Irish annals, of which the earliest was the Chronicle of Ireland, were compiled up to and shortly after the end of the 17th century.
In philosophy, empiricism is a theory that states that knowledge comes only or primarily from sensory experience. It is one of several views of epistemology, the study of human knowledge, along with rationalism and skepticism. Empiricism emphasises the role of empirical evidence in the formation of ideas, rather than innate ideas or traditions. However, empiricists may argue that traditions arise due to relations of previous sense experiences.
The only name that Patrick uses for himself in his own writings is Pātricius [paːˈtrɪ.ki.ʊs] , which gives Old Irish Pátraic [ˈpaːtraiɡʲ] and Modern Irish Pádraig ( [ˈpˠaːd̪ˠɾˠəɟ] ); English Patrick; Welsh Padrig; Cornish Petroc.
Old Irish is the oldest form of the Goidelic languages for which extensive written texts are extant. It was used from c. 600 to c. 900. The primary contemporary texts are dated c. 700–850; by 900 the language had already transitioned into early Middle Irish. Some Old Irish texts date from the 10th century, although these are presumably copies of texts composed at an earlier time period. Old Irish is thus forebear to Modern Irish, Manx, and Scottish Gaelic.
Cornish is a Southwestern Brittonic language of the Celtic language family. It is a revived language that became extinct as a first language in Cornwall in the late 18th century. A revival began in the early 20th century. Some have expressed the opinion that the language is an important part of Cornish identity, culture and heritage. Cornish is currently recognised under the European Charter for Regional or Minority Languages. It has a growing number of second language speakers. A few parents are inspired to create new first language speakers, by teaching their children the language from birth.
Hagiography records other names he is said to have borne. Tírechán's seventh-century Collectanea 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 Historia Brittonum as Maun, descending from British *Magunos, meaning "servant-lad". "Succetus", which also appears in Muirchú moccu Machtheni's seventh century Life as Sochet, is identified by Mac Neill as "a word of British origin meaning swineherd". Cothirthiacus also appears as Cothraige in the 8th century biographical poem known as Fiacc's Hymn and a variety of other spellings elsewhere, and is taken to represent a Primitive Irish *Qatrikias, although this is disputed. Harvey argues that Cothraige "has the form of a classic Old Irish tribal (and therefore place-) name", noting that Ail Coithrigi is a name for the Rock of Cashel, and the place-names Cothrugu and Catrige are attested in Counties Antrim and Carlow.
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 Old Latin version and the Vulgate, 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 Letter to Coroticus implies that the Franks were still pagans at the time of writing: their conversion to Christianity is dated to the period 496–508.
The Irish annals for the fifth century date Patrick's arrival in Ireland at 432, but they were compiled in the mid 6th century at the earliest. : Patraic Sen) is said to have died: this may refer to the death of Palladius, who according to the Book of Armagh was also called Patrick. In 461/2 the annals say that "Here some record the repose of Patrick"; :19 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. :31The date 432 was probably chosen to minimise the contribution of Palladius, 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" (Irish
While some modern historians 34–35accept the earlier date of c. 460 for Patrick's death, scholars of early Irish history tend to prefer a later date, c. 493. Supporting the later date, the annals record that in 553 "the relics of Patrick were placed sixty years after his death in a shrine by Colum Cille" (emphasis added). The death of Patrick's disciple Mochta 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, E. A. Thompson argues that none of the dates given for Patrick's death in the Annals are reliable. A recent biography argues that a late fourth-century date for the saint is not impossible. :
His birth year is also uncertain. The Monasticon Anglicanum says he was born in 361.Other sources either say that his birth year is unknown or speculate it to be around 385.
Irish academic T. F. O'Rahilly proposed the "Two Patricks" theory,which suggests that many of the traditions later attached to Saint Patrick actually concerned the aforementioned Palladius, who Prosper of Aquitaine's Chronicle says was sent by Pope Celestine I 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 Ciarán of Saigir lived in the later fourth century (352–402) and was the first bishop of Ossory. Ciaran, along with saints Auxilius, Secundinus and Iserninus, is also associated with early churches in Munster and Leinster. By this reading, Palladius was active in Ireland until the 460s.
Prosper associates Palladius' appointment with the visits of Germanus of Auxerre to Britain to suppress Pelagianism 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 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 Dunshaughlin, County Meath, close to the Hill of Tara which is associated with the High King of Ireland; Killashee, County Kildare, close to Naas with links with the kings of Leinster, is probably named for Auxilius. This activity was limited to the southern half of Ireland, and there is no evidence for them in Ulster or Connacht.
Although the evidence for contacts with Gaul is clear, the borrowings from Latin into Old Irish show that links with Roman Britain were many.Iserninus, who appears to be of the generation of Palladius, is thought to have been a Briton, and is associated with the lands of the Uí Ceinnselaig 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.
Patrick was born in Roman Britain. His birthplace is not known with any certainty; some traditions place it in England—one identifying it as Glannoventa (modern Ravenglass in Cumbria)—but claims have also been advanced for locations in both present-day Scotland and Wales.
Calpurnius, his father, was a decurion and deacon, his grandfather Potitus was a priest from Bonaven Tabernia,Patrick, however, was not an active believer.
According to the Confession of Saint Patrick, at the age of sixteen he was captured by a group of Irish pirates.They took him to Ireland where he was enslaved and held captive for six years. Patrick writes in the Confession 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 convert to Christianity. While in captivity, he worked as a shepherd and strengthened his relationship with God through prayer, eventually leading him to convert to Christianity.
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 landed, presumably in Britain, and apparently all left the ship, walking for 28 days in a "wilderness" and becoming faint from hunger. After Patrick prayed for sustenance, they encountered a herd of wild boar; 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.
Patrick recounts that he had a vision a few years after returning home:
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 Foclut, 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."
A.B.E. Hood suggests that the Victoricus of St. Patrick's vision may be identified with Saint Victricius, bishop of Rouen in the late fourth century, who had visited Britain in an official capacity in 396.However, Ludwig Bieler disagrees.
He studied in Europe principally at Auxerre, but is thought to have visited the Marmoutier Abbey, Tours and to have received the tonsure at Lérins Abbey. Saint Germanus of Auxerre, a bishop of the Western Church, ordained him to the priesthood.
Acting on his vision, Patrick returned to Ireland as a Christian missionary.According to J. B. Bury, his landing place was Wicklow, Co. Wicklow, 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 Saul. Shortly thereafter Benin (or Benignus), son of the chieftain Secsnen, joined Patrick's group.
Much of the Declaration 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 baptisms, nor for ordaining 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.
The condemnation might have contributed to his decision to return to Ireland. According to Patrick's most recent biographer, Roy Flechner, the Confessio 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 ordained subordinate clerics.
From this same evidence, something can be seen of Patrick's mission. He writes that he "baptised thousands of people".He ordained priests to lead the new Christian communities. He converted wealthy women, some of whom became nuns in the face of family opposition. He also dealt with the sons of kings, converting them too. The Confessio 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 difficult interactions with the ruling elite. He does claim of the Irish:
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 Christ!
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, perhaps awaiting execution.Patrick says that he was also "many years later" a captive for 60 days, without giving details.
Murchiú's life of Saint Patrick contains a supposed prophecy by the druids which gives an impression of how Patrick and other Christian missionaries were seen by those hostile to them:
Across the sea will come Adze-head, crazed in the head,
his cloak with hole for the head, his stick bent in the head.
He will chant impieties from a table in the front of his house;
all his people will answer: "so be it, so be it."
The second piece of evidence that comes from Patrick's life is the Letter to Coroticus or Letter to the Soldiers of Coroticus, written after a first remonstrance was received with ridicule and insult. In this, Patrick writesan open letter announcing that he has excommunicated 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 [of Dalriada and later Argyll] and Apostate Picts". Based largely on an eighth-century gloss, Coroticus is taken to be King Ceretic of Alt Clut. 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 Confession.
An early document which is silent concerning Patrick is the letter of Columbanus to Pope Boniface IV 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 Palladius only, and ignoring Patrick.Writing on the Easter controversy in 632 or 633, Cummian—it is uncertain whether this is Cumméne Fota, associated with Clonfert, or Cumméne Find—does refer to Patrick, calling him "our papa"; that is, pope or primate.
Two works by late seventh-century hagiographers of Patrick have survived. These are the writings of Tírechán and the Vita sancti Patricii of Muirchú moccu Machtheni.Both writers relied upon an earlier work, now lost, the Book of Ultán. This Ultán, probably the same person as Ultan of Ardbraccan, was Tírechán's foster-father. His obituary is given in the Annals of Ulster under the year 657. These works thus date from a century and a half after Patrick's death.
Tírechán writes, "I found four names for Patrick written in the book of Ultán, bishop of the tribe of Conchobar: holy Magonus (that is, "famous"); Succetus (that is, the god of war); Patricius (that is, father of the citizens); Cothirtiacus (because he served four houses of druids)."
Muirchu records much the same information, adding that "[h]is mother was named Concessa".The name Cothirtiacus, however, is simply the Latinized form of Old Irish Cothraige, which is the Q-Celtic form of Latin Patricius.
The Patrick portrayed by Tírechán and Muirchu is a martial figure, who contests with druids, 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.
The martial Patrick found in Tírechán and Muirchu, and in later accounts, echoes similar figures found during the conversion of the Roman Empire 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.
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 Armagh, were expanding their influence throughout Ireland in competition with the church of Kildare. In the same period, Wilfred, Archbishop of York, claimed to speak, as metropolitan archbishop, "for all the northern part of Britain and of Ireland" at a council held in Rome in the time of Pope Agatho, thus claiming jurisdiction over the Irish church.
Other presumed early materials include the Irish annals, which contain records from the Chronicle of Ireland. These sources have conflated Palladius and Patrick.Another early document is the so-called First Synod of Saint Patrick. 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."
Legend credits Patrick with teaching the Irish about the doctrine of the Holy Trinity by showing people the shamrock, a three-leafed plant, using it to illustrate the Christian teaching of three persons in one God.This story first appears in writing in 1726, though it may be older. The shamrock has since become a central symbol for Saint Patrick's Day.
In pagan Ireland, three was a significant number and the Irish had many triple deities, a fact that may have aided Patrick in his evangelisation efforts when he "held up a shamrock and discoursed on the Christian Trinity".Patricia Monaghan says there is no evidence that the shamrock was sacred to the pagan Irish. However, Jack Santino speculates that it may have represented the regenerative powers of nature, and was recast in a Christian context. Icons of St Patrick often depict the saint "with a cross 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 triskele when he uses the shamrock to explain the Trinity".
The absence of snakes in Ireland has been noted from as early as the third century by Gaius Julius Solinus, but later legend has attributed the banishment of all reptiles from the island to Patrick. As Roy Flechner shows in his biography, the earliest text to mention an Irish saint banishing snakes from Ireland is in fact the Life of Saint Columba (chapter 3.23), written in the late seventh or early eighth century.The earliest written record of a legend about Patrick ridding Ireland of venomous creatures date to the thirteenth century by Gerald of Wales, who expressed scepticism about the veracity of the story. The more familiar version of the legend is given by Jocelyn of Furness, who says that the snakes had all been banished by Patrick chasing them into the sea after they attacked him during a 40-day fast he was undertaking on top of a hill. The hagiographic theme of banishing snakes may draw on the Biblical account of the staff of the prophet Moses. In Exodus 7:8–7:13, 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.
However, all evidence suggests that post-glacial Ireland never had snakes."At no time has there ever been any suggestion of snakes in Ireland, so [there was] 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. The snakes, rather, were a metaphor for the druids, whom Patrick is said to have driven out of Ireland when he established Christianity there.
Some Irish legends involve the Oilliphéist, the Caoránach, and the Copóg Phádraig. During his evangelising journey back to Ireland from his parents’ home at (perhaps) Birdoswald,[ according to whom? ] he is understood to have carried with him an ash wood walking stick or staff. He thrust this stick into the ground wherever he was evangelising and at the place now known as Aspatria (ash of Patrick), the message of the dogma took so long to get through to the people there that the stick had taken root by the time he was ready to move on.
The twelfth-century work Acallam na Senórach tells of Patrick being met by two ancient warriors, Caílte mac Rónáin and Oisín, during his evangelical travels. The two were once members of Fionn mac Cumhaill's warrior band the Fianna, and somehow survived to Patrick's time. [ citation needed ]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.
The version of the details of his life generally accepted by modern scholars,[ dubious ] as elaborated by later sources, popular writers and folk piety, typically[ improper synthesis? ] includes extra details such that Patrick, originally named Maewyn Succat, was born in 387 AD in (among other candidate locations, see above) Banna venta Berniae to the parents Calpernius and Conchessa. At the age of 16 in 403 AD Patrick was captured and enslaved by the Irish and was sent to Ireland to serve as a slave herding and tending sheep in Dalriada. During his time in captivity Patrick became fluent in the Irish language and culture. After six years, Patrick escaped captivity after hearing a voice urging him to travel to a distant port where a ship would be waiting to take him back to Britain. On his way back to Britain, Patrick was captured again and spent 60 days in captivity in Tours, France. During his short captivity within France, Patrick learned about French monasticism. At the end of his second captivity Patrick had a vision of Victoricus giving him the quest of bringing Christianity to Ireland. Following his second captivity Patrick returned to Ireland and, using the knowledge of Irish language and culture that he had gained during his first captivity, brought Christianity and monasticism to Ireland in the form of more than 300 churches and over 100,000 Irish baptised.
According to the Annals of the Four Masters , an early-modern compilation of earlier annals, his corpse soon became an object of conflict in the Battle for the Body of Saint Patrick (Cath Coirp Naomh Padraic):
The Uí Néill and the Airgíalla attempted to bring it to Armagh; the Ulaid tried to keep it for themselves.
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 body conveying it to their respective territories. The body of Patrick was afterwards interred at Dun Da Lethglas 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 day.
A recent alternative interpretation of Patrick's departure to Ireland suggests that as the son of a decurion he would have been obliged by Roman law to serve on the town council (curia), 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 curiales'.However, according to Patrick's own account, it was the raiders who brought him to Ireland where he was enslaved and held captive for six years. Roy Flechner also asserts the improbability of an escape from servitude and journey of the kind that Patrick purports to have undertaken. He also draws attention to the biblical allusions in Patrick's own account (e.g. the theme of freedom after six years of servitude in Exod. 21:2 or Jer. 34:14), which imply that perhaps parts of the account may not have been intended to be understood literally.
There are two main types of crosses associated with Patrick, the cross pattée and the Saltire. The cross pattée is the more traditional association, while the association with the saltire dates from 1783 and the Order of St. Patrick.
The cross pattée has long been associated with Patrick, for reasons that are uncertain. One possible reason is that bishops' mitres in Ecclesiastical heraldry often appear surmounted by a cross pattée.An example of this can be seen on the old crest of the Brothers of St. Patrick. 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.
The cross pattée retains its link to Patrick to the present day. For example, it appears on the coat of arms of both the Roman Catholic Archdiocese of Armaghand the Church of Ireland Archdiocese of Armagh. This is on account of Patrick being regarded as the first bishop of the Diocese of Armagh. It is also used by Down District Council which has its headquarters in Downpatrick, the reputed burial place of Patrick.
Saint Patrick's Saltire is a red saltire on a white field. It is used in the insignia of the Order of Saint Patrick, established in 1783, and after the Acts of Union 1800 it was combined with the Saint George's Cross of England and the Saint Andrew's Cross of Scotland to form the Union Flag of the United Kingdom of Great Britain and Ireland. A saltire was intermittently used as a symbol of Ireland from the seventeenth century, but without reference to Patrick.
It was formerly a common custom to wear a cross made of paper or ribbon on St Patrick's Day. Surviving examples of such badges come in many coloursand they were worn upright rather than as saltires.
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."Jonathan Swift, writing to "Stella" of Saint Patrick's Day 1713, said "the Mall 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 Greek cross inscribed in a circle of paper (similar to the Ballina crest pictured). The Irish Times 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".
The National Museum of Ireland in Dublin possesses a bell (Clog Phádraig)first mentioned, according to the Annals of Ulster , in the Book of Cuanu 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 Colum Cille 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 whom he sent the goblet to Down, the bell to Armagh, 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."
The bell was encased in a "bell shrine", a distinctive Irish type of reliquary made for it, as an inscription records, by King Domnall Ua Lochlainn sometime between 1091 and 1105. The shrine is an important example of the final, Viking-influenced, style of Irish Celtic art, with intricate Urnes style 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.
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, is decorated with crosses while the handle is decorated with, among other work, 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 handle and weighs 1.7 kg.
Saint Patrick's Breastplate is a lorica , or hymn, which is attributed to Patrick during his Irish ministry in the 5th century.
Patrick features in many stories in the Irish oral tradition and there are many customs connected with his feast day. The folklorist Jenny Butlerdiscusses 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 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 cultural hybridity. Popular religious expression has this characteristic feature of merging elements of culture. Later in time, the saint becomes 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".
17 March, popularly known as Saint Patrick's Day, is believed to be his death date and is the date celebrated as his Feast Day.The day became a feast day in the Catholic Church due to the influence of the Waterford-born Franciscan scholar Luke Wadding, as a member of the commission for the reform of the Breviary in the early part of the seventeenth century.
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 canonised by a Pope; nevertheless, various Christian churches declare that he is a Saint in Heaven (he is in the List of Saints). He is still widely venerated in Ireland and elsewhere today.
Patrick is honoured with a feast day on the liturgical calendar of the Episcopal Church (USA) and with a commemoration on the calendar of Evangelical Lutheran Worship, both on 17 March. Patrick is also venerated in the Orthodox Church, being a Western saint who lived before the Great Schism of 1054, especially among Orthodox converts in the West or Anglosphere (particularly of partial or full Celtic descent);there are many Orthodox icons painted (or preferably called "written") of him.
Patrick is said to be buried at Down Cathedral in Downpatrick, County Down, alongside Saint Brigid and Saint Columba, although this has never been proven. Saint Patrick Visitor Centre 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.
Other places named after Saint Patrick include:
Celtic Christianity or Insular Christianity refers broadly to certain features of Christianity that were common, or held to be common, across the Celtic-speaking world during the Early Middle Ages. Celtic Christianity has been conceived of with differing levels of specificity: some writers have described a distinct Celtic Church uniting the Celtic peoples and distinguishing them from the Roman Church, while others classify it as simply a set of distinctive practices occurring in those areas. Varying scholars reject the former notion, but note that there were certain traditions and practices present in both the Irish and British churches that were not seen in the wider Christian world.
Crom Cruach was a pagan god of pre-Christian Ireland. According to Christian writers, he was propitiated with human sacrifice and his worship was ended by Saint Patrick.
The Book of Armagh or Codex Ardmachanus, also known as the Canon of Patrick and the Liber Ar(d)machanus, is a 9th-century Irish illuminated manuscript written mainly in Latin. It is held by the Library of Trinity College Dublin. The document is valuable for containing early texts relating to St Patrick and some of the oldest surviving specimens of Old Irish, and for being one of the earliest manuscripts produced by an insular church to contain a near complete copy of the New Testament.
Palladius was the first bishop of the Christians of Ireland, preceding Saint Patrick; the two were perhaps conflated in many later Irish traditions. He was a deacon and member of one of the prominent families in Gaul. Pope Celestine I consecrated him a bishop and sent him to Ireland "to the Scotti believing in Christ".
The early medieval history of Ireland, often called Early Christian Ireland, spans the 5th to 8th centuries, from the gradual emergence out of the protohistoric period to the beginning of the Viking Age. The period notably includes the Hiberno-Scottish mission of Christianised Ireland to regions of pagan Britain and the spread of Irish cultural influence to Continental Europe.
Lóegaire (died c. 462), also Lóeguire, is said to have been a son of Niall of the Nine Hostages. The Irish annals and king lists include him as a King of Tara or High King of Ireland. He appears as an adversary of Saint Patrick in several hagiographies. His dealings with the saint were believed to account for his descendants' lack of importance in later times. There are several accounts of his death, all of which contain supernatural elements, some of which concern his wars against Leinster.
Túathal mac Cormaic, called Túathal Máelgarb, was said to be a grandson of Coirpre mac Néill. He was High King of Ireland. In the earliest accounts he appears to have been regarded as the man who completed the conquest of what would later be Brega for the descendants of Niall of the Nine Hostages.
Osraige or Osraighe, Osraí, anglicized as Ossory, was a medieval Irish kingdom comprising what is now County Kilkenny and western County Laois, corresponding to the Diocese of Ossory. The home of the Osraige people, it existed from around the first century until the Norman invasion of Ireland in the 12th century. It was ruled by the Dál Birn dynasty, whose medieval descendants assumed the surname Mac Giolla Phádraig.
Saint Benignus of Armagh was the son of Sesenen, an Irish chieftain in the part of Ireland that is now called as County Meath. He was baptised into the Christian faith by St. Patrick, and became his favourite disciple and his coadjutor in the Diocese of Armagh around AD 450. His gentle disposition suggested the name Benen, which was Latinised as Benignus.
Ceretic Guletic of Alt Clut was a king of Alt Clut in the 5th century. He has been identified with Coroticus, a Britonnic warrior addressed in a letter by Saint Patrick. Of Patrick's two surviving letters, one is addressed to the warband of this Coroticus. Bemoaning the capture and enslavement of newly Christianised Irish and their sale to non-Christians, Patrick includes the imprecation:
Soldiers whom I no longer call my fellow citizens, or citizens of the Roman saints, but fellow citizens of the devils, in consequence of their evil deeds; who live in death, after the hostile rite of the barbarians; associates of the Scots and Apostate Picts; desirous of glutting themselves with the blood of innocent Christians, multitudes of whom I have begotten in God and confirmed in Christ.
Saint Ailbe, usually known in English as St Elvis (British/Welsh), Eilfyw or Eilfw, was regarded as the chief 'pre-Patrician' saint of Ireland. He was a bishop, confessor and later saint. Little that can be regarded as reliable is known about Ailbe: in Irish sources from the 8th century he is regarded as the first bishop, and later patron saint of Emly in Munster. Later Welsh sources associate him with Saint David whom he was credited with baptizing and very late sources even give him a local Welsh genealogy making him an Ancient Briton.
Saint Secundinus, or Sechnall as he was known in Irish, was founder and patron saint of Domhnach Sechnaill, Co. Meath, who went down in medieval tradition as a disciple of St Patrick and one of the first bishops of Armagh. Historians have suggested, however, that the connection with St Patrick was a later tradition invented by Armagh historians in favour of their patron saint and that Secundinus is more likely to have been a separate missionary, possibly a companion of Palladius.
Muirchú moccu Machtheni, usually known simply as Muirchú, was a monk and historian from Leinster. He wrote the Vita sancti Patricii, known in English as The Life of Saint Patrick, one of the first accounts of the fifth-century saint, and which credits Patrick with the conversion of Ireland in advance of the spread of monasticism. This work was dedicated to Bishop Aedh of Slébte, who was also the one who suggested the biography be written, and was the patron for the work. Muirchú's work is of little historical value in relation to the distant fifth century, but is a useful source for the time in which he lived and how Patrick was viewed in the seventh century.
Coirpre mac Néill, also Cairbre or Cairpre, was said to be a son of Niall of the Nine Hostages. Coirpre was perhaps the leader of the conquests that established the southern Uí Néill in the midlands of Ireland. The record of the Irish annals suggests that Coirpre's successes were reattributed to Muirchertach Macc Ercae. Coirpre is portrayed as an enemy of Saint Patrick in Bishop Tirechán's hagiography and his descendants are said to have been cursed by Patrick so that none would be High King of Ireland. Coirpre is excluded from most lists of High Kings, but included in the earliest.
Tírechán was a 7th-century Irish bishop from north Connacht, specifically the Killala Bay area, in what is now County Mayo.
Saint Iserninus was an early Christian missionary of Ireland who is associated with Saint Patrick and Saint Auxilius in establishing Christianity in the south of that island. More recent research associates him not with Patrick but with Palladius.
Saint Auxilius, or Usaille, was an early Christian missionary of Ireland who is associated with Saint Patrick, Saint Seachnaill (Secundinus), and Saint Iserninus in establishing Christianity in the south of that island, although more recent studies tend to associate him with the earlier Palladius.
Tethbae was a confederation of túaithe in central Ireland in the Middle Ages. It was divided into two distinct kingdoms, north Tethba, ruled by the Cenél Coirpri, and south Tethba, ruled by the Cenél Maini. It covered parts of County Westmeath and much of County Longford, counties which today are the far north-west part of the province of Leinster. In some cases Tethbae may refer to south Tethbae only.
Events from the 5th century in Ireland.
Declán of Ardmore, also called Déclán, was an early Irish saint of the Déisi Muman, who was remembered for having converted the Déisi in the late 5th century and for having founded the monastery of Ardmore in what is now Co. Waterford. The principal source for his life and cult is a Latin Life of the 12th century. Like Ailbe of Emly, Ciarán of Saigir and Abbán of Moyarney, Declán is presented as a Munster saint who preceded Saint Patrick in bringing Christianity to Ireland. He was regarded as a patron saint of the Déisi of East Munster.
Metaphorically the sankes[ sic ] were the Black Druids. St. Patrick's Christian religion superseded the serpent-worship of the Back Druids, hence the snakes were drive out of Ireland.
Ημ. Εορτής: 17 Μαρτίου [Feast Date: March 17]