Loigaire did for Ireland what Euric did for the Visigoths, Gundobad for the Burgundians, Chlodwig for the Salian Franks; and we have already observed that to him probably, as to them, the idea of compiling a written legal code came from the Roman Empire. The _Senchus Mór_, as the code was called, has not come down in its primitive form; it has been remodelled, worked over, and overlaid with additions by subsequent lawyers; but a critical examination of the evidence leaves little room for doubt that in its original shape it was, as tradition held, composed under the auspices of Loigaire. As it was to be valid for Ireland, and not merely for Meath, it was necessary for the High King to act in consort with the provincial kings, and tradition mentions as his coadjutors Corc, king of Munster, and Daire of Orior.[94] If the view is right that the initiation of such a code was due to the influence of Roman ideas, it would be not unnatural or surprising that the Christian bishop and Roman citizen, who represented more than any other man in Ireland the ideas of Roman civilisation, should have been consulted, though the construction of the law-book was a matter for native experts. But there was another reason why Patrick would naturally have been taken into the counsels of the kings and lawyers. The spread of Christianity and the foundation of Christian communities throughout the land rendered it imperative for the secular authorities to define the status of the clergy and fix the law which should be binding on all. A new society had been established, recognising laws of its own, which differed from the laws of the country; and this threatened to create a double system, which would have been fatal to order. Either the spirit of the Mosaic law must be allowed to transform the ancient customs of the land, or the Christians must resign themselves to living under principles opposed to ecclesiastical teaching. [Sidenote: THE IRISH LAW CODE] It is possible that Patrick made an attempt to revolutionise the Irish system of dealing with cases of manslaughter, to abolish the customs of composition by fine and private retaliation, and make it an offence punishable by death. But if he made such an attempt it was unsuccessful, and it would probably have received little support from his native converts. The principle of primitive societies that bloodshedding was a private offence which could be atoned for by payment of a composition—a principle which Greek societies were discarding in the seventh century B.C.—prevailed in Ireland so long as Ireland was independent, and the Irish Church was perfectly content.