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While Ireland's previous exposure to Christianity and the Roman Empire, its ongoing contact with Britain, as well as the papal mission of Palladius to Ireland, precludes consideration of Patrick as the sole figure of Irish conversion to Christianity and "civilization," 1 the implications of the Patrician theme are substantial.He is a logical starting point for the exploration of both Irish and Insular 2 Christianity as it evolved from the late-fifth century.3 Whereas Palladius has remained an elusive figure of history, 4 Patrick became the 1 On this subject see also Stevenson, "Literacy in Ireland: The Evidence of the Patrick Dossier in the Book of Armagh"; Dumville, "Some British Aspects of the Earliest Irish Christianity." 2 "Insular" is a term of convenience, which in its broadest sense refers to the unique cultural milieu of Ireland and Britain, from the sub-Roman period of the fifth century to the eleventhcentury arrival of the Normans in Anglo-Saxon England. 3 Cf.Ó Laoghaire, "Irish Spirituality," 73: "The first and indeed permanent, voice of our spirituality is found in the two small and touching documents left us by Saint Patrick … it is remarkable how the special traits of our Christianity, particularly in the early days, can be traced in Patrick's account of his own life and spiritual experience....I speak of spirituality in the sense of … the expression of [the] Gospel in Irish terms and under Irish conditions."See also O'Loughlin, Discovering Saint Patrick, 1-27. 4 As for example in Prosper of Aquitaine's chronicle entry for 431: see Kenney, The Sources for the Early History of Ireland: Ecclesiastical, item 28 (for general discussion see De Paor, Saint Patrick's World, 70-87).On the identity of Palladius, see also Ó Cróinín, "Who was Palladius 'First Bishop of the Irish'?", in which it is argued that Palladius may be mentioned in the fifthcentury poem De reditu suo by Claudius Rutilius Namatianus.Ó Cróinín has elsewhere made the argument that a remnant from Palladius' mission, an Easter table, is evidenced in the writings of seventh-century Hiberno-Latin authors ("New Light on Palladius"); Dumville disagrees and concludes, "whether the 'Easter-cycle of Patrick' was Palladius's or St. Patrick's, or belonged to neither, remains an open question" ("Bishop Palladius's Computus?",88; but see Koch, "The Early Chronology for St Patrick (c.351-428)", 114-118).As to the memory of Palladius and his mission in early Christian Ireland, Wood has offered his opinion that "Columbanus was after all born in Leinster in the sixth century; he probably regarded Palladius, not Patrick, as the apostle of Ireland.Luxeuil is not known to have promoted the cult of early Irish saints.Fursey, Foílán and Ultán, by contrast, travelled with relics of St. Patrick" ("The Vita Columbani and Merovingian Hagiography," 69).

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