P. 140.—Death of Ethne and Fedelm after their baptism. The same thing is told in Muirchu’s story _de Morte Moneisen Saxonissae_ (p. 496). Monesan, daughter of a king in Britain, cannot be induced by her parents to marry, but persists in asking her mother and her nurse cosmic questions. Her parents, hearing that Patrick received weekly visits from God, took her to Ireland, and besought the saint to allow their daughter to see God. He baptized her, and she immediately committed her spirit to the hands of the angels: _moritur ibi et adunatur_. She was buried at a church which Muirchu does not name, but her relics were venerated there in his time. Compare also the story of Ros, brother of Dichu, and the instance in the life of St. Brendan, cited by Todd (_St. Patrick_, p. 459 and note). The other cases which he quotes (p. 125 and note 2) are not so closely parallel. P. 145.—Inscription at Selce. Tírechán, p. 319; Bury, “Supplementary Notes” in _Eng. Hist. Review_, October 1902. Bishop Brón MacIcni was consecrated by Patrick (Tír. 305₁₀), and his name appeared as bishop on the Selce inscription (319₇). The inference is that Patrick’s visit to Killespugbrone (327₁₉) was on the first journey; but of course he may have been there twice. Brón is commemorated in the Martyrologies of Tallaght and Donegal at June 8, and in the latter his death is assigned to A.D. 511. P. 148.—Patrick’s foundations in Tirawley. I may refer to two papers by Bishop Healy in the _Irish Eccl. Record_, 1889 (673 _sqq._ and 906 _sqq._), giving an account of an antiquarian visit which he made to the neighbourhood of Killala. CHAPTER VIII P. 151.—Relics. For the notices in Tírechán see App. C, 16. The relics at Armagh are also mentioned in _Liber Angueli_, 354. A ridiculous story was afterwards invented that Patrick threw all the inhabitants of Rome into a miraculous sleep, and then plundered the city of its most precious relics (_Vit. Trip._ p. 238). It illustrates the moral ideals of medieval Irish ecclesiastics, but hardly proves, as Todd suggests (p. 481), “the unscrupulous manner in which the lives were interpolated to prop up later superstitions.” For the extension of the cult of relics from the seventh century forward see Zimmer, _Celtic Church_, pp. 119 _sqq._; but his thesis that relics were unknown before in Ireland is highly improbable. P. 155.—Emain, Navan. For a description and plan of the remains see M. d’Arbois de Jubainville, _Rev. Celt._ xvi. p. 1 _sqq._; and cp. Westropp, _Trans. of R.I.A._ xxxi. p. 684. _Ib._—House of entertainment at Navan: _Ann. of Four Masters, s.a._ 1387.