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Charta

Patricius · ogl-pl

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machine-draft · no human review 4 passages · 949 words

Work dossier · summary and historical context

Summary

The Charta Patricius is a medieval Latin charter attributed to Saint Patrick, purporting to record a grant or privilege. Its genre as a legal document shapes its formulaic language, but it also contains a first-person narrative of Patrick's life and foundation. The work survives only in later manuscript copies, with the earliest extant versions dating from the 7th–9th centuries. Its attribution to the 5th-century saint is traditional but unverifiable; linguistic and diplomatic features suggest composition no earlier than the 7th century. The charter was cited in later Irish canon law collections and hagiography as evidence of Patrick's authority, and its authenticity was accepted throughout the medieval period.

The Charta Patricius is significant as a key text in the development of Patrick's posthumous authority and the legal culture of early medieval Irish Christianity. It illustrates how later communities used forged or pseudepigraphic charters to claim privileges and lands. The work also provides insight into the blending of hagiographical narrative with legal form, and its citation in canon law collections shows its enduring influence on ecclesiastical governance.

Historical context

The Charta Patricius is set in the context of early medieval Ireland, where Patrick (5th century) was venerated as the national apostle. The work's attribution to Patrick reflects the desire of later ecclesiastical communities to ground their privileges in apostolic authority. The earliest manuscript witnesses date from the 7th–9th centuries, a period when Irish monasticism flourished and produced numerous hagiographical and legal texts. The charter's language and diplomatic features align with 7th-century or later Irish Latinity, not with Patrick's own 5th-century style. It survives only in later copies, with no contemporary witness, raising questions about textual fidelity. The work was transmitted within Irish monastic scriptoria and cited in canon law collections, indicating its use in ecclesiastical administration and dispute resolution. Its legendary figures (Phaganus, Diruvianus) and anachronistic details (date 425 CE) point to a composition after Patrick's lifetime, likely in a milieu seeking to legitimize monastic foundations.

Apparatus · what the pipeline recorded

Annotation and terms

24 commentary units 5 background4 scripture4 reception3 term3 structure2 dating1 transmission1 sense1 caution 0 derived notes 9 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed.
  • limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
  • registerRegister: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • sourceSource edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License

Term index

CopticRenderingCountFirst
no glossary terms recorded
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CHARTA S. PATRICII. In nomine Domini nostri Jesu Christi. Ego Patricius humilis servunculus Dei, anno incarnationis ejusdem a quadringentesimo vigesimo quinto, in Hiberniam a sanctissimo papa Cælestino legatus, Dei gratia Hibernicos ad viam veritatis converti. Et cum eos in fide catholica solidassem, tandem in Britanniam sum reversus, ac, ut creo, duce ueo, qui vita est et via (Joan. xiv, 6), incidi in insulam Ynswytrym, in qua inveni locum sanctum ac vetustum, a Deo electum et sanctificatum, in honore intemeratae Virginis Dei genitricis Mariæ. Ibiqoe reperi quosdam fratres rudimentis catholicæ fidei imbutos, et piæ conversationis, qui successerunt discipulis sanctorum Phagani et a Diruviani, quorum nomina, pro vitæ meritis, veraciter credo scripta in coelis (Philip. iv, 3). Et quia in memoria æterna erunt justi (Psal. eXI, 7), cum eosdem fratres tenere dilexissem, eorum nomina scripto meo redigere volui, quæ sunt: Brumban, Hyregaan, Bremwal, Wencreth, Bantommeweng, Adelwolred, Loyor, Wellias, Breden, Swelwes, Hinloernus, et alius Hyn. Hi cum essent nobilibus orti natalibus, nobilitatem suam fidei operibus ornare cupientes, eremiticam vitam ducere elegerunt. Et quoniam inveni eos humiles ac quietos, elegi potius cum illis abjectus esse, magis quam in regalibus curiis habitare (Psal. LXXXIII, 11). Sed quia omnium Bostrum erat cor unum et anima una (Act.
English
Charter of Saint Patrick. In the name of our Lord Jesus Christ. I, Patrick, humble little servant of God, in the year of the same Lord's incarnation four hundred and twenty-five, sent as legate to Ireland by the most holy Pope Celestine, by the grace of God converted the Irish to the path of truth. And when I had established them in the Catholic faith, I finally returned to Britain, and, as I believe, with Him who is the life and the way (John 14:6) as my guide, I came upon the island of Ynswytrym, in which I found a holy and ancient place, chosen and sanctified by God, in honor of the undefiled Virgin, the Mother of God, Mary. And there I found certain brothers instructed in the rudiments of the Catholic faith and of pious conduct, who had succeeded the disciples of the holy Phaganus and Diruvianus, whose names, for the merits of their life, I truly believe are written in heaven (Philippians 4:3). And because the just will be in eternal memory (Psalm 111:7), since I had come to love these same brothers dearly, I wished to commit their names to my writing, which are: Brumban, Hyregaan, Bremwal, Wencreth, Bantommeweng, Adelwolred, Loyor, Wellias, Breden, Swelwes, Hinloernus, and another Hyn. These, being born of noble lineage, desiring to adorn their nobility with works of faith, chose to lead an eremitic life. And since I found them humble and quiet, I chose rather to be lowly with them than to dwell in royal courts (Psalm 83:11). But because all of them had one heart and one soul (Acts
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IV, 32), elegimus omnes simul habitare, comedere et bibere pariter, et in eadem domo dormire. Sicque me licet invitum sibi prætulerunt. Non enim dignus eram solvere corrigiam calceamentorum (Marc. 1, 7) eorum. Et cum vitam monasticam ita duceremus juita normam probabilium Patrum, ostenderunt mihi præfati fratres scripta sanctorum Phagani et Diruviani, in quibus continebatur, quod duodecim discipuli sanctorum Philippi et Jacobi, ipsam vetustam ecclesiam eonstruxerunt in honore prælibatæ Advocatricis nostræ, per doctrinamentum beati archangeli Gabrielis. Insuper et quod Dominus eamdem ecclesiam cœlitus in honore suae Matris dedicaverat, et quod tres reges pagani, ipsis duodecim ad eorum sustenementum duodecim portiones teræ dederunt; nec non et in scriptis recentioribus inveni, quod sancti Phaganus et Diruvianus perquisierant ab Eleutherio papa, qui eos miserat, triginta annos indulgentiæ. Et ego frater Patricius a piæ memoriæ Cœlestino papa duodecim annos tempore meo acquisivi.
English
IV, 32), we all chose to dwell together, to eat and drink alike, and to sleep in the same house. And thus, though unwilling, they set me over themselves. For I was not worthy to loose the strap of their sandals (Mark 1:7). And as we were leading the monastic life according to the rule of the approved Fathers, the aforementioned brothers showed me the writings of Saints Phaganus and Diruvianus, in which it was contained that twelve disciples of Saints Philip and James built that ancient church in honor of our aforementioned Advocate, by the teaching of the blessed archangel Gabriel. Moreover, that the Lord had dedicated that same church from heaven in honor of His Mother, and that three pagan kings gave the twelve twelve portions of land for their sustenance; and I also found in more recent writings that Saints Phaganus and Diruvianus had obtained from Pope Eleutherius, who had sent them, thirty years of indulgence. And I, Brother Patrick, obtained twelve years in my own time from Pope Celestine of pious memory.
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Post mullum vero temporis, assumpto mecum Wellia confratre meo, per condensitatem silvæ cum magna difficultate conscendimus cacumen montis qui eminet in eadem insula. Quo cum pervenissemus, apparuit oratorium unum vetustum et fere dirutum, habile tamen devotioni Christianæ, et ( prout mihi videbatur) a Deo electum. Quod cum ingressi essemus, ianta odoris suavitate replebamur, ut in paradisi amœnitate positos nos crederemus. Egredientes igitnr et reingredientes, locumque diligentius perscru tantes, invenimus volumen unum in quo scripti crant Actus apostolorum, pariter cum actis et gestis sanctorum Phagani et Diruviani, ex magna parte consumptum; in cujus tamen fine voluminis invenimus scripturam quæ dicebat quod prædicti Phaganus et Diruvianus, per revelationem Domini nostri Jesa Christi idem oratorium aedificaverunt in honore sancti Michaelis archangeli, quatenus ibi ab hominibus haberet honorem, qui homines in perpetuos honores, jubente Deo, est introducturus. At cum delectaret nos ilta scriptura, nitebamur eam ad finem legere. Dicebat enim eadem scriptura quod venerandi Phaganus et Diruvianus moram ibi fecerunt per novem annos, et quod ipsi etiam perquisierant triginta annorum indulgentiam omnibus Christicolis locum ipsum ad honorem beati Michaelis pia voluntate visitantibus.
English
After a long time, however, taking with me my confrère Wellias, with great difficulty we climbed through the density of the forest to the summit of the mountain which rises on that same island. When we had arrived there, an old and nearly ruined oratory appeared, yet suitable for Christian devotion and, as it seemed to me, chosen by God. When we had entered it, we were filled with such a sweetness of fragrance that we believed ourselves placed in the pleasantness of paradise. Therefore, going out and re-entering, and searching the place more diligently, we found a volume in which were written the Acts of the Apostles, together with the acts and deeds of Saints Phaganus and Diruvianus, for the most part consumed; yet at the end of that volume we found a writing which said that the aforementioned Phaganus and Diruvianus, by revelation of our Lord Jesus Christ, built that same oratory in honor of the archangel Michael, so that he might have honor there from men, whom he, by God's command, is to lead into eternal honors. And since that writing delighted us, we strove to read it to the end. For that same writing said that the venerable Phaganus and Diruvianus stayed there for nine years, and that they themselves had also obtained an indulgence of thirty years for all Christians visiting that place in pious devotion in honor of blessed Michael.
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Invento e ergo tanto divinæ bonitatis thesauro, ego et frater Wellias tribus mensibus jejunavimus, orationibus vacantes et vigiliis, daemonibusque et belluis multiformiter apparentibus imperantes. Quadam autem nocte cum me sopori dedissem, apparuit mihi Dominus Jesus in visu dicens: Patrici serve meus, scias me elegisse locum istum ad honorem nominis mei, et ut hic honoranter invocent adjutorium archangeli mei Michaelis. Et hoc tibi signum et fratribus tuis, quatenus et ipsi credant: brachium tuum sinistrum arescet, donec quæ vidisti annuntiaveris fratribus qui in cella sunt inferiori, et denuo hic redieris. Et factum est ita. Ab illo die statuimus duos fratres in perpetuum ibi, nisi pastores futuri ob justam causam aliter decreverint. Arnulpho autem et Ogmar Hibernicis fratribus qui mecum venerant de Hibernia, pro eo quod ad exhortationem meam apud dictum humiliter oratorium manere coeperunt, præsentem paginam commisi, aliam similem in area sanctae Mariæ retinens, in monumentum posteris. Et ego frater Patricius per consilium fratrum meorum, omnibus qui silvam ex omni parte præfati montis (Paul. LXXIII, 6) in securi et ascia, pia intentione dejecerint, ut facilior paretur aditus Christianis, ecclesiam beatæ perpetuaeque Virginis pie a visitantibus, centum dies veniæ concedo.
English
I found, therefore, so great a treasure of divine goodness, and I and brother Wellias fasted for three months, devoting ourselves to prayers and vigils, and commanding demons and beasts appearing in many forms. But on a certain night, when I had given myself over to sleep, the Lord Jesus appeared to me in a vision, saying: "Patricius, my servant, know that I have chosen this place for the honor of my name, and that here they may honorably invoke the aid of my archangel Michael. And this shall be a sign to you and to your brothers, that they too may believe: your left arm will wither until you have announced what you have seen to the brothers who are in the lower cell, and have returned here again." And so it came to pass. From that day we established two brothers there in perpetuity, unless future pastors should decide otherwise for a just cause. And to Arnulphus and Ogmar, Irish brothers who had come with me from Ireland, because at my exhortation they began to dwell humbly in the said oratory, I have entrusted the present charter, retaining another similar one in the area of Saint Mary, as a memorial for posterity. And I, brother Patricius, by the counsel of my brothers, grant one hundred days of indulgence to all who, with pious intention, have felled the forest on every side of the aforementioned mountain (Paul. LXXIII, 6) with axe and adze, so that an easier approach may be prepared for Christians, and to those who piously visit the church of the blessed and perpetual Virgin.
Citation. Tergwame, “Charta”, tmp879.tmp879.opp-lat1:1, machine-draft, 2026. https://naxiai.com/christian/works/tmp879.tmp879.opp-lat1#s1
Colophon. Source: ogl-pl · licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0025 · generated 2026-11-15.