"A.D. 430.--The second year of Laogar. In this year Pope Celestine first sent Palladius, the bishop, to Ireland, to preach the faith to the Irish, and there came with him twelve companions. Nathe, the son of Garchon, opposed him. Going onwards, however, he baptized many in Ireland; and three churches, built of wood, were built by him, the White Church, the House of the Romans, and _Domnach Arta_ (_Dominica Alta_). In the White Church he left his books, and a desk with the relics of Paul, Peter, and many other martyrs. He left, too, in the churches after him these four, Augustinus, Benedictus, Silvester, and Solonius, whilst Palladius was returning to Rome, because he found not the honour due to him, when disease seized him in the country of the Picts (_Cruithnech_), and he died there."--_Annals of the Four Masters._ Again-- "A.D. 431. The fourth year of Laogar. Patrick came to Ireland this year, and imparted baptism and blessing to the Irish, men, women, sons, and daughters, except those who were unwilling to receive baptism or faith from him, as his life relates (_ut narrat ejus vita_). The church of Antrim was founded by Patrick, after its donation from Felim the son of Laogar, the son of Nial, to him, to Loman, and to Fortchern. Flann of the monastery has sung-- "Patrick, abbot of all Ireland, McCalphrain, McFotaide, McDeisse, the withholder of testimony to falsehood, McCormac Mor, McLeibriuth, McOta, McOrric the Good, McMaurice, McLeo of the church, McMaximus the Mournful, McEncret, the Noble, the Illustrious, McPhilist the Best of All, McFeren the Blameless, McBritain the Famous by Sea, whence the Britons strong by sea, Cochnias his mother the Noble, Nemthor his city, the Warlike; In Momonia his portion is not denied, which he acquired at the prayers of Patrick." In the Books of the Schools on Divine Things the rest of this poem is to be found, _i.e._, De Mirabilibus Familiæ Patricii Orationum. The value due to a series of Lives of Saints may be allowed to the Irish Annals subsequent to A.D. 430; and isolated events, without much reference to their importance, is what we get from them. As soon as Christianity introduces the use of letters, we see our way to the preservation of the records, and the dawning of history begins. If the annals of the Christian period rest almost wholly on Christian records, what can be the authority of the still earlier histories? Separate substantive proof of the existence of early historians, or early poets there is none. We only assume it from the events narrated. We also assume the event from the narrative; and, so doing, argue in a circle. The fact from the statement, and the statement from the fact. Such is too often the case.