The first was probably compiled in Meath, the second certainly in Connaught.[278] The author wrote in the interests of the _paruchia Patricii_ (diocese of Patrician communities), of which Armagh claimed to be the head. He speaks of attacks and encroachments made upon that paruchia, and asserts the theory that by divine donation almost the whole island belongs to it.[279] The object of his work is to set forth the circumstances of the foundations of communities of Patrician origin, and for this purpose he collected material. Much of it he may have collected “on the spot,” and he may have travelled to gather local traditions with a view to his work.[280] We know from his own statements that he had visited Armagh, Tara, Alofind, Saeoli, L. Selce, Baslick.[281] We know that he derived information not only from Bishop Ultan but from many _seniores_[282] whom he consulted, presumably, in different places. But he used written sources as well as oral traditions. 1. For his prefatory account of Patrick’s early life he refers to a book in the possession of Bishop Ultan,[283] of which I have spoken above (p. 229). It is uncertain whether his reference to the _Confession_ in another place (310₅, _in scriptione sua_) implies a first-hand acquaintance with that document; the reference might have been derived from the book of Ultan, which contained matter based on the _Confession_. 2. Certain passages in Tírechán are based on common sources with corresponding passages in Muirchu.[284] These sources were in Irish (see below, p. 258). 3. Two chronological passages imply written sources.[285] 4. Epigraphic source: inscribed stones near L. Selce.[286] 5. The confusion which I have traced in Tírechán (see Appendix C, 13) between different journeys of Patrick in Connaught can be most easily explained by assuming that he had some older written notes before him. 6. In the same paper in which I pointed out the use of Irish poetical sources by Muirchu (“Sources of the Early Patrician Documents,” _E.H.R._, July 1904) I showed that the story of the conversion of Loigaire’s daughters is a Latin reproduction of an Irish poetical source, the evidence being of the same nature as in the case of the Muirchu passages, namely, graphic indications in the _Liber Armachanus_, combined with the rhythmic, assonant, quasi-poetical character of the Latin. There is perhaps some room for doubt whether it was Latinised by Tírechán himself or by an intervener. 7. Written sources are implied by the author’s uncertainty as to numerals in three passages (302₃₀, 321₁, 300₂₇ [see next paragraph]). * * * * *