A further criticism of Muirchu’s text supplies a remarkable confirmation of this solution of the inconsistency of his statements. He tells us that not only was Patrick consecrated bishop, but that others, including Auxilius and Iserninus, received lesser orders _ab Amatho rege_. It is necessarily implied that Auxilius and Iserninus were of Patrick’s company, and were on their way with him to Ireland. But we may ask in the first place why their ordination, whether as deacons or priests, should have been deferred till this occasion—should have depended (like Patrick’s ordination as bishop) on the death of Palladius? In the second place, we have the distinct record in the Irish Annals that Auxilius and Iserninus arrived in Ireland seven years after Patrick’s coming.[408] There is no reason to question that record, and the inference is that they did not accompany Patrick. This error confirms the truth of the hypothesis that under Muirchu’s account there lies a confusion between Patrick’s ordination to the diaconate and his elevation to the episcopate. The authentic record was that Amator ordained Patrick, Auxilius, and Iserninus (Patrick as deacon, the others perhaps as deacons also). When this was taken to refer to Patrick’s episcopal ordination, the association of Auxilius and Iserninus was still retained, and they were represented as accompanying Patrick. The result of this criticism is in accordance with the general probability that Patrick had a continued connexion with one church—namely, the church of Auxerre, a connexion begun in the time of Amator and protracted in the time of Amator’s successor Germanus. And it suits the chronological data derived from the _Confession_ (as shown above). 10. _Evidence for Christianity in Ireland before St. Patrick_ The circumstances which render it antecedently probable that Christianity should have penetrated to Ireland before A.D. 430 have been set forth in the introductory chapter. The positive evidence which shows that this occurred is Prosper’s notice of the mission of Palladius. It is supported by other evidence, but is in itself fully sufficient to establish the fact. 1. Prosper, _Chron. s.a._, 431:— Ad Scottos in Christum credentes ordinatus a papa Caelestino Palladius primus episcopus mittitur. It is important to observe that, if the express words _in Christum credentes_ were absent, this record would establish the existence of Christian communities in Ireland. For neither Rome nor any other church would have ordained a bishop for Ireland unless there had been Christian communities there to be submitted to his authority. If all parts of Ireland had been still as entirely heathen as Scandinavia, a missionary might have been sent, but he would not have been a bishop.