cesoever or whenever he came, is regarded as the spiritual father to
whom the Deisi owe the gift of faith. How far this tradition and the
implied belief in Declan's priority and independent mission are derived
from circulation of the "Life" throughout Munster in the last few
centuries it is difficult to gauge, but the tradition seems to have
flourished as vigorously in the days of Colgan as it does to-day.
Declan's "pattern" at Ardmore continues to be still the most noted
celebration of its kind in Ireland. A few years ago it was participated
in by as many as fourteen thousand people from all parts of Waterford,
Cork, and Tipperary. The scenes and ceremonies have been so frequently
described that it is not necessary to recount them here--suffice it to
say that the devotional practices and, in fact, the whole celebration is
of a purely popular character receiving no approbation, and but bare
toleration, from church or clergy. Even to the present day Declan's name
is borne as their praenomen by hundreds of Waterford men, and, before
introduction of the modern practice of christening with foolish foreign
names, its use was far more common, as the ancient baptismal registers of
Ardmore, Old Parish, and Clashmore attest. On the other hand Declan's
name is associated with comparatively few places in the Decies. Of these
the best known is Relig Deaglain, a disused graveyard and early church
site on the townland of Drumroe, near Cappoquin. There was also an
ancient church called Killdeglain, near Stradbally.

Against the theory of the pre-Patrician or citra-Patrician mission we
have first the objection, which really has no weight, and which we shall
not stop to discuss, that it is impossible for Christianity at that early
date to have found its way to this distant island, beyond the boundary of
the world. An argument on a different plane is (I.), the undoubtedly
contradictory and inconsistent character of the Life. It is easy however
to exaggerate the importance of this point. Modern critical methods were
undreamed of in the days of our hagiographer, who wrote, moreover, for
edification only in a credulous age. Most of the historical documents of
the period are in a greater or less degree uncritical but that does not
discredit their testimony however much it may confuse their editors. It
can be urged moreover that two mutually incompatible genealogies of the
saint are given. The genealogy given by MacFirbisigh seems