The World is a common name for the whole of human civilization, specifically human experience, history, or the human condition in general, worldwide, i.e. anywhere on Earth.

World (or the World) may also refer to:

An ontological world, by which human beings are able to make sense of things in general. See world disclosure.

A world view, the framework of ideas and beliefs through which an individual interprets the world.

The World (theology), a term referring to human society

The planet Earth

The Universe

It can also refer to:

Astronomy

Any planet or large satellite

Geography

Afro-Eurasia, also called World Island

Literature

''The World'' (Descartes), a philosophy book by René Descartes

"The World" (Marvel Comics), a secret lab run by the Weapon Plus Project used to create superior humans

Music

World (band), a musical group

"World" (Five for Fighting song)

"World" (Bee Gees song)

"World (The Price of Love)", a song by New Order

"The World" (Brad Paisley song)

The World (Bennie K album)

The World (US Bombs album)

Periodicals

''The World'', a Coos Bay, Oregon newspaper

''Tulsa World'', a Tulsa, Oklahoma newspaper

''The World'', former Johannesburg, South African newspaper, 1932-1977

''The World'', former London newspaper, 1753-1756

''World'', an evangelical news magazine

''El Mundo'', a Spanish newspaper

''Le Monde'', a French newspaper

''Die Welt'', a German newspaper

''National Geographic World'', magazine from 1975 until 2001 when name was changed to National Geographic Kids

Film

''The World'' (film)

Radio

''The World'' (radio program)

Gaming

''The World (.hack)'', a fictional game in the franchise ''.hack''

A connected series of levels in a video game

Brands and products

The World (archipelago), a group of artificial islands near Dubai

''The World'' (cruise ship)

The World (internet service provider)

The World (WWE), a former New York City restaurant

''World'', a computer software suite developed by JD Edwards, a company now owned by Oracle Corporation

Other

The World (Tarot card)

The World (archipelago)

The World (nightclub)

See also

Another World (disambiguation)

One World (disambiguation)

Possible Worlds (disambiguation)

Worlds Away (disambiguation)

de:Welt (Begriffsklärung) et:Maailm fr:Monde fy:Wrâld gl:Mundo ko:월드 it:World hu:Világ (egyértelműsítő lap) nl:Wereld ja:世界 (曖昧さ回避) no:Verden pl:Świat pt:World ro:Lume (dezambiguizare) fi:Maailma sv:Värld uk:Світ (значення) zh-yue:世界

David's Mighty Warriors (also known as David's Mighty Men or the Gibborim) are a group of biblical characters explicitly singled out by an ''appendix'' of the Books of Samuel. The text (2 Samuel 23:8-39) divides them into the "Three", of which there are three, and "Thirty", of which there are more than thirty. The text explicitly states that there are 37 individuals in all, but it is unclear whether this refers to The Thirty, which may or may not contain The Three, or the combined total of both groups. The text cryptically refers to The Three and The Thirty as if they were both important entities, rather than just an arbitrary list of three or 30-plus significant men (respectively).

Some Textual scholars regard the passages referring to The Three and The Thirty as having come from either a source distinct to the main sources in the Books of Samuel, or being otherwise out of place. Since parts of the text have distinct stylistic differences from other portions—appearing as a list, as a series of character introductions, or as a flowing narrative—Some suspect that the passages may themselves be compiled from multiple source documents. Further, as 2 Samuel 23:23-24 reads "...David put him in command of his bodyguard. Ashahel, brother of Joab. Among the thirty were...", the text is regarded as corrupted, and the middle of verse 23:24 (between the words ''Joab'' and ''Among'') is generally presumed to have been lost (some translations move ''Among the thirty were'' to be before ''Ashahel'', which smooths over the issue).

Complete list

Books of Samuel	2 Samuel 23:8–39 !! 1 Chronicles 11:10–47
Jashobeam	Josheb-Basshebeth the Tahkemonite	Jashobeam the Hakmonite
Eleazar (son of Dodai)	Eleazar ben Dodo the Ahohite
[[Shammah ben Agee the Hararite	(unnamed)
Abishai (biblical figure)	Abishai ahi Joab ben Zeruiah	Abishai ahi Joab
Benaiah ben Jehoiada	Benaiah ben Jehoiada
Asahel ahi Joab	Asahel ahi Joab
Elhanan son of Dodo	Elhanan ben Dodo of Bethlehem	Elhanan ben Dodo of Bethlehem
Shammah the Ein Harod	Harodite	Ein Harod>Harorite
Elika the Harodite	—
Helez the Paltite	Helez the Pelonite
Ira ben Ikkesh of Tekoa (ancient town)	Tekoa	Ira ben Ikkesh of Tekoa
Abiezer of Anathoth	Abiezer of Anathoth
Mebunnai the Hushathite	Sibbekai the Hushathite
Zalmon the Ahoah	Ahohite	Ilai the Ahohite
Mahari the Umm Tuba	Netophathite	Mahari the Netophathite
Heleb ben Baanah the Umm Tuba	Netophathite	Heled ben Baana the Netophathite
Ithai ben Ribai of Gibeah	Gibeah of Benjamin	Ithai ben Ribai of Gibeah of Benjamin
Benaiah the Pirathonite	Benaiah the Pirathonite
Hiddai of the Mount Gaash	Ravines of Gaash	Hurai of the Ravines of Gaash
Abi-Albon the Arabah	Arbathite	Abiel the Arbathite
Azmaveth the Bahurim	Barhumite	Bahurim>Baharumite
Eliahba the Salbit	Shaalbonite	Eliahba the Shaalbonite
the sons of Jashen	Gizo, Israel>Gizonite
Jonathan ben Shammah the Hararite	Jonathan ben Shagee the Hararite
Ahiam ben Sharar the Hararite	Ahiam ben Sakar the Hararite
Eliphelet ben Ahasbai the Maacah	Maakathite	Eliphal ben Ur
Eliam ben Ahithophel the Gilonite	—
—	Hepher the Mekerathite
—	Ahijah the Pelonite
Hezro the Carmel (biblical settlement)	Carmelite	Hezro the Carmelite
Paarai the Arbite	Naarai ben Ezbai
Igal ben Nathan of Zobah	Joel ahi Nathan
the son of Haggadi	Mibhar ben Hagri
Zelek the Ammonite	Zelek the Ammonite
Naharai the Beeroth (biblical city)	Beerothite	Beeroth (biblical city)>Berothite
Ira the Kiriath-Jearim	Ithrite	Ira the Ithrite
Gareb the Kiriath-Jearim	Ithrite	Gareb the Ithrite
Uriah the Hittite	Uriah the Hittite	Uriah the Hittite
—	Zabad ben Ahlai
—	Tribe of Reuben>Reubenite
—	Hanan ben Maakah
—	Joshaphat the Mithnite
—	Uzzia the Ashterathite
—	Shama ben Hotham the Aroerite
—	Jeiel ben Hotham the Aroerite
—	Jedieael ben Shimri
—	Joha the Tizite
—	Eliel the Mahavite
—	Jeribai ben Elnaam
—	Joshaviah ben Elnaam
—	Ithma the Moabite
—	Eliel
—	Obed
—	Jaasiel the Mezobaite

The Three

The Three are named Josheb Basshebeth (meaning "dwelling in rest") the Tachmonite ("thou will make me wise"), Eleazar ("God has helped") son of Dodo ("his beloved") the Ahohite ("brother of rest"), and Shammah son of Agee the Hararite.

The Three are also mentioned in the Book of Chronicles, where, in the Masoretic Text, the first of these three is named as ''Jashobeam'' instead. However, the Septuagint version of the same passage presents a name that scholars regard as clearly being a transliteration from ''Isbosheth''—the euphemism employed in some parts of the Bible for the name ''Ishbaal''. Hence the first member of The Three was probably Ishbaal, Saul's son and heir; the text having become corrupted either deliberately (eg. due to an editor that sought to downplay Ishbaal's heroism) or accidentally.

In the narrative, Josheb Bashebeth (who is probably Ishbaal) is described as being the leader, and is said to have killed 800 men in a single encounter. Some Septuagint manuscripts, however, attribute the deaths of these 800 men to ''Adino the Eznite'' instead, though it is unclear why Adino, who is not one of The Three, would be introduced into the narrative in this way. Josheb Bashebeth is also described as a Tahkemonite, which is probably a corruption of ''Hacmonite'', the latter being how he is described by the Book of Chronicles. Though many translations state that the 800 men were killed by a spear, the Hebrew text is somewhat obscure, and alternative translations are plausible.

Eleazar is described as standing his ground against the Philistines at Pas Dammim when the rest of the Hebrews ran away, and as successfully defeating them. Similarly Shammah is described as having stood his ground when the Philistines attacked a "field of ripe lentils" despite the rest of his associates dispersing, and as having defeated the attackers.

The Thirty

The Thirty are not heavily described by the text, merely listed. The list is somewhat corrupt, and there are several differences between the ancient manuscripts of the list, whether they are of the masoretic text or of the Septuagint. Textual scholars generally consider the Septuagint to be more reliable than the masoretic text in regard to this list, particularly since the masoretic text of Chronicles matches the Septuagint version of the Books of Samuel more closely than the masoretic version. In addition there are a few places where it is uncertain whether one person is referred to or if it is two people. The individuals that are clearly identified are:

Elhanan son of Dodo from Bethlehem

Shammah from Arad

Helez from Beth-Palet

Ira son of Ikkesh from Tekoa

Abiezer from Anathoth

a man from Hushah that was named either ''Mebunnai'' (according to the masoretic text) or was named ''Sibbecai'' (according to the Septuagint and Chronicles)

Zalmon, descended from Ahoah

Maharai from Netophah

Heleb son of Baanah from Netophah

Ithai son of Ribai from Gibeah

Benaiah from Pirathon

a man from the ravines of Gaash that was named ''Hiddai'' (according to the masoretic text) or was named ''Hurai'' (according to the Septuagint and Chronicles)

Abi-Albon from Beth-Arabah

Azmaveth from Bahurim

Eliahba from Shaalbim

the (unnamed) sons of a man that was either named ''Hashem'' and was from Gizon (according to the Septuagint and Chronicles) or was named ''Jashen'' (according to the masoretic text)

Ahiam from Arad, whose father was either named ''Sharar'' (according to the masoretic text) or was named ''Sacar'' (according to the Septuagint and Chronicles)

Eliphelet from Maacah, whose father was either named ''Ahasbai'' (according to the Books of Samuel) or ''Ur'' (according to Chronicles)

Eliam son of Ahithophel from Giloh

Hezro from Carmel

Zelek from Ammon

Ira from Jattir

Gareb from Jattir

Uriah the Hittite.

In addition to these, there are a few cases where an individual is named, and is then followed by a description that is unclear as to whether it refers to them, or whether it refers to an additional unnamed person:

Naharai from Beeroth, (and/who is) the armour-bearer of Joab

Igal son of Nathan from Zobah, (and/who is) the son of a man named ''Hagri'' (according to the masoretic text and Chronicles) or ''Haggadi'' (according to the Septuagint).

For the remaining names of the list, there are some significant textual issues, the most minor of which being that the Books of Samuel lists ''Paarai the Arbite'' but the Book of Chronicles lists ''Naarai son of Exbai'' instead. The list in Samuel is generally presented in pairs, where each member of a pair comes from a similar location to the other member, but this pattern is broken by Shammah (from Arad), Elika (from Arad), and Helez (from Beth-Palet), who make a trio; in Chronicles, however, Elika isn't even listed.

The final name(s) on the list itself is/are given by the masoretic text as ''Jonathan son of Shammah from Arad'', but the septuagint has ''Jonathan, [and] Shammah from Arad''; the septuagint implies that the passage was understood to refer to a Jonathan significant enough to need no further qualification, thus probably referring to the Jonathan that elsewhere is described as a son of Saul—which Jonathan being a son of Shammah would contradict. According to textual scholars Jonathan is distinctly associated by other parts of the Books of Samuel with the Hebrews, while Saul is distinctly associated with the Israelites (who the text consistently treats as a distinct group from the Hebrews), and his being Saul's son is considered by some textual scholars as more ethnological than necessarily literal.

As the list is proceeded with ''...David put him in command of his bodyguard. Ashahel, brother of Joab. Among the thirty were..... '', an Asahel the brother of Joab is sometimes considered to be part of the list, having become misplaced rather than the start of a lost passage.

Three of The Thirty

The text also contains a narrative passage about "three of The Thirty". It is unclear from the text whether this refers to The Three, hence implying that The Three were a special group within The Thirty, or whether it refers to another group of three individuals. The narrative, which recounts a single exploit, ends with "such were the exploits of the three mighty men", and textual scholars believe that the narrative may be an extract from a larger group of tales concerning these three. The flowing narrative differs in style from the more abrupt introductions to individual members of The Three and The Thirty that surround it, and textual scholars believe that it may originally have been from a different document. In the narrative, three of the thirty visit David when he is located at the cave of Adullam. While there, David expresses a heartfelt desire for water from a well near Bethlehem, which the narrative states was occupied by Philistines. The three of the thirty therefore forcefully break past the Philistines, and draw water from the well, which they take back to David. David refuses to drink the water, instead pouring it out "before Yahweh", arguing that it was the ''blood'' of the men who had risked their lives. Biblical scholars argue that the description of David pouring out the water is a reference to David offering the water to Yahweh as a libation.

Abishai

An additional account, continuing on from the description of The Three, which was interrupted by the narrative concerning David's thirst, describes Abishai, the brother of Joab. According to the text, he killed 300 men with a spear, and so became as famous as, and more respected than, The Three. The text states that despite the fame and respect he was not included among The Three, suggesting that being a part of The Three is not just a group of famous people, but something which an individual could in some way gain membership, with criteria that involved more than fame and honour.

According to most manuscripts of the masoretic text, Abishai became the commander of The Three, but according to the Syriac Peshitta, and a few masoretic text manuscripts, Abishai instead became the commander of The Thirty. The text explicitely states that Abishai became the commander of The Three despite not being among them, but it is unclear whether this is directly because he was their commander (as with the masoretic text), or whether he was commander of The Thirty (as with the Septuagint) and The Three were a subgroup of The Thirty (as possibly implied by the narrative about "three of The Thirty").

Benaiah

Benaiah is singled out by the text for being a particularly great warrior, as famous as The Three, and significantly more respected than any of The Thirty, for which reason he was put in charge of the royal bodyguard. As with Abishai, the text emphasises that despite these qualities, Benaiah was not a member of The Three. The text gives a list of Benaiah's "great exploits", suggesting that these are what brought him fame and honour; compared with the feats ascribed by the text to Abishai, and to the members of The Three, Benaiah's feats are somewhat minor (though regarded by scholars as more realistic):

Killing two of Moab's best warriors

Killing a lion in a pit on a snowy day

Attacking a 7-and-a-half foot tall Egyptian with a club, stealing the spear that the Egyptian was using, and killing the Egyptian with it.

See also

English translations of the Bible

Septuagint

Masoretic text

Syriac Peshitta

Textual criticism

References

Category:Hebrew Bible people Category:David Category:Books of Samuel

ca:Herois de David es:Valientes de David no:Kong Davids krigere pt:Poderosos guerreiros de Davi uk:Аві-Алвон

{{infobox saint|name	Saint Patrick
Venerated in	Roman Catholic ChurchEastern OrthodoxyAnglican CommunionLutheran Church
Feast day	17 March (Saint Patrick's Day)
Major shrine	Glastonbury Abbey; Armagh
Patronage	Ireland, Nigeria, Montserrat, Roman Catholic Archdiocese of New York, Boston, Loíza, Murcia (Spain), engineers, paralegals, Roman Catholic Archdiocese of Melbourne; invoked against snakes, sins, witchcraft}}

Saint Patrick (; Primitive Irish: ''*Qatrikias''; ; ; ; ; ; ; ; ca. 387 – 17 March, 493 or ca. 460) was a Romano-Briton and Christian missionary, who is the most generally recognized patron saint of Ireland or the ''Apostle of Ireland'', although Brigid of Kildare and Colmcille are also formally patron saints.

Two authentic letters from him survive, from which come the only generally-accepted details of his life. When he was about 16, he was captured from Wales by Irish raiders and taken as a slave to Ireland, where he lived for six years before escaping and returning to his family. After entering the Church, he returned to Ireland as an ordained bishop in the north and west of the island, but little is known about the places where he worked. By the seventh century, he had come to be revered as the patron saint of Ireland.

Most available details of his life are from later hagiographies from the seventh century onwards, and these are now not accepted without detailed criticism. Uncritical acceptance of the ''Annals of Ulster'' would imply that he lived from 340 to 440, and ministered in what is modern-day Northern Ireland from AD 428 onwards. The dates of Patrick's life cannot be fixed with certainty but, on a widespread interpretation, he was active as a missionary in Ireland during the second half of the fifth century.

Saint Patrick's Day is observed on March 17, the date of his death. It is celebrated both inside and outside Ireland, as both a liturgical and non-liturgical holiday. In the dioceses of Ireland, it is both a solemnity and a holy day of obligation; outside Ireland, it can be a celebration of Ireland itself.

Background

Most modern scholars of Saint Patrick follow a variant of T. F. O'Rahilly's "Two Patricks" theory. That is to say, many of the traditions later attached to Saint Patrick originally concerned 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 Ciaran Saighir the Elder lived in the later fourth century (352–402 AD) and was the first bishop of Ossory. Ciaran the Elder along with Saints Auxilius, Secundinus and Iserninus are 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 the Pelagian heresy 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 the Old Irish language show that links with former Britain were many. Saint 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 Cheinnselaig in Leinster. The Palladian mission should not be contrasted with later "British" missions, but forms a part of them.

In his own words

Two Latin letters survive which are generally accepted to have been written by St. Patrick. These are the ''Declaration'' () and the ''Letter to the soldiers of Coroticus'' (). The ''Declaration'' is the more important of the two. In it Patrick gives a short account of his life and his mission.

St. Patrick was born in Roman Britain at Banna Venta Berniae, a location otherwise unknown, though identified in one tradition as Glannoventa, modern Ravenglass in Cumbria. Calpornius, his father, was a deacon, his grandfather Potitus, a priest. When he was about sixteen, he was captured and carried off as a slave to Ireland. Patrick worked as a herdsman, remaining a captive for six years. He writes that his faith grew in captivity, and that he prayed daily. After six years 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 he says, where he found a ship and, after various adventures, returned home to his family, now in his early twenties.

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 was the only European churchman of the time to advocate or practice conversion of pagans, and who visited Britain in an official capacity in 396.

Much of the ''Declaration'' concerns charges made against St. 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.

From this same evidence, something can be seen of St. 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.

St. 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.

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, St. Patrick writes an open letter announcing that he has excommunicated Coroticus because he had taken some of St. 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. It has been suggested that it was the sending of this letter which provoked the trial which Patrick mentions in the ''Confession''.

Death

According to the latest reconstruction of the old Irish annals, Patrick died in AD 461 on March 17, a date accepted by some modern historians. Prior to the 1940s it was believed without doubt that he died in 420 and thus had lived in the first half of the fifth century. A lecture entitled ''"The Two Patricks"'', published in 1942 by T. F. O'Rahilly, caused enormous controversy by proposing that there had been two "Patricks", Palladius and Patrick, and that what we now know of St. Patrick was in fact in part a conscious effort to blend the two into one hagiographic personality. Decades of contention eventually ended with most historians now asserting that Patrick was indeed most likely to have been active in the latter half of the fifth century.

While Patrick's own writings contain no dates, they do contain information which can be used to date them. Patrick's quotations from the Acts of the Apostles follow the Vulgate, strongly suggesting that his ecclesiastical conversion did not take place before the early fifth century. Patrick also refers to the Franks as being pagans. Their conversion is dated to the period 496–508.

There is plentiful evidence for a medieval tradition that Patrick had died in 493. An addition to the Annals of Ulster states that in the year 553 (approximately two hundred and fifty years before the addition was made):

I have found this in the Book of Cuanu: The relics of Patrick were placed sixty years after his death in a shrine by Colum Cille. Three splendid halidoms were found in the burial-place: his goblet, the Angel's Gospel, and the Bell of the Testament. This is how the angel distributed the halidoms: the goblet to Dún, the Bell of the Testament to Ard Macha, and the Angel's Gospel to Colum Cille himself. The reason it is called the Angel's Gospel is that Colum Cille received it from the hand of the angel.

The placing of this event in the year 553 indicate a tradition that Patrick's death was 493, or at least in the early years of that decade, and the Annals of Ulster report under 493:

Patrick, arch-apostle, or archbishop and apostle of the Irish, rested on the 16th of the Kalends of April in the 120th year of his age, in the 60th year after he had come to Ireland to baptise the Irish.

This tradition is also seen in an annalistic reference to the death of a saint termed Patrick's disciple, Mochta, who is said to have died in 535.

St. Patrick is said to be buried at Down Cathedral in Downpatrick, County Down, alongside St. Brigid and St. Columba, although this has never been proven. The Battle for the Body of St. Patrick demonstrates the importance of both him as a spiritual leader, and of his body as an object of veneration, in early Christian Ireland. 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 Saint Patrick. It provides the only permanent exhibition centre in the world devoted to Saint Patrick.

Seventh-century writings

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 the Cummian associated with Clonfert or Cumméne of Iona—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 ''Vita sancti Patricii'' of Muirchu 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 5th 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."

In legend

St. Patrick banishes all snakes from Ireland

Pious legend credits St. Patrick with banishing snakes from the island, chasing them into the sea after they attacked him during a 40-day fast he was undertaking on top of a hill. This hagiographic theme draws on the mythography of the staff of Moses, messenger of Yahweh to gentile Egyptians. In , Moses and Aaron use their staffs in their struggle with Pharaoh's sorcerers, the staffs of each side morphing into snakes. Aaron's snake-staff prevails.

However, all evidence suggests that post-glacial Ireland never had snakes, as on insular "Ireland, New Zealand, Iceland, Greenland and Antarctica...So far, no serpent has successfully migrated across the open ocean to a new terrestrial home" such as from Scotland on the neighboring island of Great Britain, where a few native species have lived, "the venomous adder, the grass snake, and the smooth snake", as National Geographic notes, and although sea snake species separately exist. "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 List of reptiles of Ireland has only one land reptile species native to Ireland; the viviparous or common lizard.

The only biological candidate species for appearing like a native snake in Ireland is the slow worm, actually a legless lizard, a non-native species more recently found in The Burren region of County Clare as recorded since the early 1970s, as noted by the National Parks and Wildlife Service of Ireland, which suspects it was deliberately introduced in the 1960s. So far, the slow worm's territory in the wild has not spread beyond the Burren's limestone region which is rich in wildlife.

One suggestion, by fiction author Betty Rhodes, is that "snakes" referred to the serpent symbolism of the Druids during that time and place, as evinced on coins minted in Gaul. Chris Weigant connects "big tattoos of snakes" on Druids' arms as "Irish schoolchildren are taught" with the way in which, in the legend of St. Patrick banishing snakes; the "story goes to the core of Patrick's sainthood and his core mission in Ireland."

St. Patrick uses shamrock in an illustrative parable

Legend (dating to 1726, according to the OED) also credits St. 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. For this reason, shamrocks are a central symbol for St Patrick’s Day.

The shamrock had been seen as sacred in the pre-Christian days in Ireland. Due to its green color and overall shape, many viewed it as representing rebirth and eternal life. Three was a sacred number in the pagan religion and there were a number of "Triple Goddesses" in ancient Ireland, including Brigid, Ériu, and the Morrigan.

St. Patrick's dead ash wood walking stick grows into a living tree

Some Irish legends involve the Oilliphéist, the Caoránach, and the Copóg Phádraig. During his evangelising journey back to Ireland from his parent's home at Birdoswald, 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.

St. Patrick speaks with ancient Irish ancestors who were born long before his time

The 12th 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.

Saint Patrick's Bell

The National Museum of Ireland in Dublin possesses a bell 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". 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 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.

Sainthood and modern remembrance

March 17, popularly known as St. 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 universal 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 17th 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 to be very holy people, the local Church affirmed that they could be liturgically celebrated as saints. As a result, St. 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.

St. Patrick is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on March 17. St. Patrick is also venerated in the Orthodox Church, especially among English-speaking Orthodox Christians living in the United Kingdom and the Republic of Ireland and in North America. There are Orthodox icons dedicated to him.

Places associated with Saint Patrick

Slemish, County Antrim and Killala Bay, County Mayo

: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 Fochill.

Saul, County Down () :It is claimed that Patrick founded his first church in a barn at Saul, which was donated to him by a local chieftain called Dichu. 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 Saint Patrick with bronze panels showing scenes from his life.

Hill of Slane, County Meath

:Muirchu moccu Machtheni, in his highly mythologized 7th century ''Life of Patrick'', says that Patrick lit a Paschal fire on this hilltop in 433 CE in defiance of High King Laoire. 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.

Croagh Patrick, County Mayo () :It is claimed that Patrick climbed this mountain and fasted on its summit for the forty days of Lent. Croagh Patrick draws thousands of pilgrims who make the trek to the top on the last Sunday in July.

Lough Derg, County Donegal () :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.

Armagh, County Armagh

: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 and Protestant Churches in Ireland and both cathedrals in the town are named after Patrick.

Downpatrick, County Down () :It is claimed that Patrick was brought here after his death and buried in the grounds of Down Cathedral.

Other places named after Saint Patrick include: Ardpatrick, County Limerick () Patrickswell or Toberpatrick, County Limerick ()

St Patrick's Chapel, Heysham

St Patrick's Island, County Dublin

St Patrick's Isle, off the Isle of Man

Llanbadrig (church), Ynys Badrig (island), Porth Padrig (cove), Llyn Padrig (lake), and Rhosbadrig (heath) on the island of Anglesey in Wales

Templepatrick, County Antrim ()

In literature

Robert Southey wrote a ballad called ''Saint Patrick's Purgatory'', based on popular legends surrounding the saint's name.

Stephen R. Lawhead wrote the fictional ''Patrick: Son of Ireland'' based on the life of the celebrated Saint.

Parke Godwin wrote the fiction novel ''The Last Rainbow'' based on the life of Saint Patrick and incorporating elements of fantasy established in his earlier novel ''Firelord.''

Dutch/Scottish singer Chris Anderson wrote a poem called "Saint Patrick's Lament", based on the Saint's remembrance festival Saint Patrick's Day.

In Lloyd Alexander's novel ''Time Cat'', the main characters encounter an enslaved Irish shepherd implied to be the future St. Patrick.

See also

Croagh Patrick

St. Patrick's blue

St. Patrick's Flag

St. Patrick's Purgatory

Ireland

Druid

References

Further reading

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External links

Writings of Saint Patrick

The Most Ancient Lives of Saint Patrick, edited by James O'Leary, 1880, from Project Gutenberg.

Page devoted to the life of St. Patrick at Catholic.org

BBC: Religion & Ethics, Christianity: Saint Patrick (Incl. audio)

Opera Omnia by Migne Patristica Latina with analytical indexes

Oase Sankt Patrick

CELT: Corpus of Electronic Texts at University College Cork includes Patrick's ''Confessio'' and ''Epistola'', as well as various lives of Saint Patrick.

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

Category:380s births Category:4th-century births Category:5th-century deaths Category:5th-century people Category:4th-century people Category:4th-century Irish people Category:5th-century Irish people Category:5th-century Christian saints Category:5th-century bishops Category:Anglican saints Category:Christian folklore Category:Christian missionaries in Ireland Category:Eastern Orthodox saints Category:People celebrated in the Lutheran liturgical calendar Category:Irish bishops Category:Irish folklore Category:Irish Roman Catholic saints Category:Irish slaves Category:Medieval Irish saints Category:Northern Brythonic saints Category:Romano-British saints Category:Wonderworkers Category:5th-century writers Category:Medieval legends Category:Celtic Christian bishops Category:Irish saints Category:Medieval Irish writers Category:Monomyths Category:Holiday characters Category:Irish legends

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DIC Entertainment produced three ''Super Mario'' cartoon series. The three shows consist of ''The Super Mario Bros. Super Show!'' (1989), ''The Legend of Zelda'' (1989), ''The Adventures of Super Mario Bros. 3'' (1990), and ''Super Mario World'' (1991). Altogether, there are 91 animated episodes from the three Mario cartoon series and the Legend of Zelda series. The series first aired on September 4, 1989, and finished on December 7, 1991.

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''The Super Mario Bros. Super Show!''

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As seen above, the thirteen episode series, The Legend of Zelda, was aired with the live-action Mario Bros. Plumbing segments on Fridays. The above production codes for these episodes (ex: LOZ3) are in the order the episodes were produced, but the ''actual'' codes used during production are unknown.

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Super Mario World

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