It is obvious that these _dicta_ could in no case be correctly described as a work of Patrick. So far as they were genuine utterances they must have been remembered, and handed down, or put on paper, by one of his disciples. The second _dictum_ is certainly Patrician, for it occurs in the _Letter_ against Coroticus (379₂₂, _Deo gratias: creduli baptizati de seculo recessistis ad paradisum_). It may be said that it was simply transcribed from this context. But this assumption is in the highest degree improbable. If any one conceived the idea of making a collection of _dicta_, why should he have included only this particular excerpt?[248] It seems far more likely that these words were a favourite phrase of Patrick, and that he made use of his favourite phrase in the _Letter_. The first _dictum_ is, I have no doubt, genuine also. It is not at all the sort of thing that any one would think of inventing; there was no motive. And perhaps readers of the _Confession_ and _Letter_ will not think me fanciful if I detect a Patrician ring in the words _timorem Dei habui ducem itineris mei_.[249] The third saying presents more difficulty. The genuineness of the first two does not establish any strong presumption in favour of the third; because if any one desired to father the introduction of a liturgical practice on Patrick, nothing would have been more natural than to attach it to the two genuine _dicta_. (In any case, we should be inclined to reject the second part of the _dictum_, which repeats the first; the expression _omnis aeclessia quae sequitur me_ suggests a period when Patrician were strongly contrasted with non-Patrician communities.) The question turns on the date of the introduction of the _Kyrie eleison_ into the liturgy. We know that it was not introduced into Gaul till not long before the Council of Vaison in 529. Its use is enacted by the third canon of this Council, where it is stated that the custom of saying the _Kyrie_ had been already introduced (_est intromissa_) _tam in sede apostolica quam etiam per totas orientales atque Italiae provincias_. This shows that if Patrick introduced it, he got it not from Gaul but from Rome.[250] Now M. Duchesne observes (_Origines du culte chrétien_, 3rd ed. p. 165, note 2) that the Council seems to regard the chant as having been _recently_ introduced in Rome and Italy. “Recently” is vague, but the inference cannot be pressed, since the same phrase _est intromissa_ embraces the Eastern Churches, where the _Kyrie_ was in use before the end of the fourth century. The question of the introduction of the _Kyrie_ in the west has been discussed by Mr. Edmund Bishop, in two papers in the _Downside Review_ (December 1899, March 1900), to which Mr. Brightman kindly called my attention. His general conclusion is that “it spread to the west through Italy, its introduction into Italy falling in the fifth century at the earliest; probably in the second half rather