St Patrick's Day

A History of

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A History of St Patrick’s Day

By Edel Bhreathnach

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Illustration by Fiona Byrne.

Cover illustration based on medieval stone slab from Faughart, Co. Louth.

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This edition of A History of St. Patricks Day by Edel Bhreathnach © Stair: An Irish Public History Company Ltd.

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Who Was St Patrick?

Sometime during the fifth century AD a sixteen year old Roman Britain living somewhere along the coast in a place called

Bannavem Taburniae was captured and taken to Ireland. His name was

and his family were well-to-do Christians and Roman citizens. His father was Calpornius the deacon and his grandfather Potitus, a

priest.

As a young man in Ireland, he was a slave tending sheep for one mas

When he was twenty-two he escaped having dreamed that God had told him that a ship was waiting to bring him back home. He

travelled two hundred miles and found the ship

but they were starving and tested Patrick’s belief in God by insisting he pray that God would bring them food. He prayed and

herd of wild pigs appeared and the men found wild honey which they sacrificed t

returned to his parents in Britain and in their joy they pleaded with him never to leave them again.

But Patrick yet again had a dream with a powerful message. He saw a man named Victoricus coming from Irel

letters, the voice of the Irish people calling “We beg you, holy boy, to come and walk again among us.” And so he returned to

Ireland to convert the people to Christianity. His mission was not an easy one. He tells us that he was imprisoned a

was threatened. Although he wished to visit his family in Britain and to meet his fellow religious and see the images of the

Gaul, he could not leave his mission in Ireland.

We do not know when Patrick died nor where he was burie

very early times to be the resting place of Ireland’s apostle.

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a sixteen year old Roman Britain living somewhere along the coast in a place called

and taken to Ireland. His name was Patricius, meaning ‘noble’ (Irish

do Christians and Roman citizens. His father was Calpornius the deacon and his grandfather Potitus, a

As a young man in Ireland, he was a slave tending sheep for one master in the woods and on mountains in snow, ice and rain.

two he escaped having dreamed that God had told him that a ship was waiting to bring him back home. He

travelled two hundred miles and found the ship he had imagined in his dream. The captain and his crew refused to let him board

but they were starving and tested Patrick’s belief in God by insisting he pray that God would bring them food. He prayed and

herd of wild pigs appeared and the men found wild honey which they sacrificed to a god – to Patrick’s disappointment. He finally

returned to his parents in Britain and in their joy they pleaded with him never to leave them again.

yet again had a dream with a powerful message. He saw a man named Victoricus coming from Irel


. His mission was not an easy one. He tells us that he was imprisoned a

was threatened. Although he wished to visit his family in Britain and to meet his fellow religious and see the images of the

Gaul, he could not leave his mission in Ireland.

ied nor where he was buried although the churches of Armagh and Downpatrick have claimed from

very early times to be the resting place of Ireland’s apostle.

a sixteen year old Roman Britain living somewhere along the coast in a place called

, meaning ‘noble’ (Irish Pádraig, English Patrick)

do Christians and Roman citizens. His father was Calpornius the deacon and his grandfather Potitus, a

ter in the woods and on mountains in snow, ice and rain.

two he escaped having dreamed that God had told him that a ship was waiting to bring him back home. He

The captain and his crew refused to let him board

but they were starving and tested Patrick’s belief in God by insisting he pray that God would bring them food. He prayed and a

to Patrick’s disappointment. He finally

yet again had a dream with a powerful message. He saw a man named Victoricus coming from Ireland with many


. His mission was not an easy one. He tells us that he was imprisoned and that his life

was threatened. Although he wished to visit his family in Britain and to meet his fellow religious and see the images of the saints in

d although the churches of Armagh and Downpatrick have claimed from

How do we know about St Patick and his Mission to Ireland?

We know about him and his story from his own words. His is

written. He wrote two documents in Latin. Patrick’s

Ireland but it is mainly a defence of himself against accusa

bishop in Ireland and could not face his critics.

actions, but also is a testimony of deep faith and depende

Patrick’s own words....

My name is Patrick. I am a sinner, a simple country person, I am looked down upon by many.

****

Although I am imperfect in many ways, I want my brothers and relations to know what I’m really like, so that they can see wh

is that inspires my life.

****

So be amazed, all you people great and small who fear God! You well

carefully. Who was it who called me foolish as I am from the middle of those who are seen to be w

powerful in speech and in everything? If I am most looked down upon, yet he inspired me, before others, so that I would faith

serve the nations with awe and reverence and without blame: the nations to whom the love of Ch

I would spend my life, if I were worthy of it, to serving them in truth and with humility to the end.

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We know about him and his story from his own words. His is probably one of the earliest Christian missionary stories ever to be

. Patrick’s Confessio (Confession) not only tells of his capture, escape and return to

Ireland but it is mainly a defence of himself against accusations of a grave sin made against him by a friend. At the time he was a

critics. The Confessio shows us the inner turmoil of a man defending himself and his

actions, but also is a testimony of deep faith and dependence on God.

My name is Patrick. I am a sinner, a simple country person, I am looked down upon by many.

I am imperfect in many ways, I want my brothers and relations to know what I’m really like, so that they can see wh

So be amazed, all you people great and small who fear God! You well-educated people in authority, listen and examine this

carefully. Who was it who called me foolish as I am from the middle of those who are seen to be wise and experienced in law and

powerful in speech and in everything? If I am most looked down upon, yet he inspired me, before others, so that I would faith

serve the nations with awe and reverence and without blame: the nations to whom the love of Christ brought me. His gift was that

I would spend my life, if I were worthy of it, to serving them in truth and with humility to the end.


probably one of the earliest Christian missionary stories ever to be

(Confession) not only tells of his capture, escape and return to

tions of a grave sin made against him by a friend. At the time he was a

The Confessio shows us the inner turmoil of a man defending himself and his

I am imperfect in many ways, I want my brothers and relations to know what I’m really like, so that they can see what it

educated people in authority, listen and examine this

ise and experienced in law and

powerful in speech and in everything? If I am most looked down upon, yet he inspired me, before others, so that I would faithfully

rist brought me. His gift was that

And this is how St Patrick viewed his life and his mission. His second document, the

British king Coroticus who had kidnapped and killed Irish people recently baptized by Patrick.

What am I to do, Lord? I am greatly despised. See

I mentioned before, at the bidding of the evil

hands of the Irish and Picts. Greedy wolves devoured the flock of the Lord, which was flourishing in Ireland under the very b

care- I just can’t count the number of the sons of the Irish and daughters of kings that are n

Patrick’s original texts in his own hand do not survive. They survive in later manuscripts among them the ninth

Armagh, now kept in the library of Trinity College Dublin.

*translation from the Royal Irish Academy’s St Patrick’s Confessio website (

From despised bishop to heroic apostle

Patrick describes himself as lowly and despised but his own words portray a fearless man pursuing a dangerous mission filled with

a fervent faith. By the seventh century he had become a national apostle and the patron of Armagh, a church in Ireland’s nort

east which claimed to be Patrick’s most important foundation. Patrick was not the only Christian missionary to Ireland. Pope

Celestine sent a bishop from his own papal court in Rome, Palladius, to Ireland in AD431 to minister to those believing in Ch

Nothing more is heard of Palladius. Secundinus

church of Sechnall (Secundinus)’) was probably a foreign missionary

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And this is how St Patrick viewed his life and his mission. His second document, the Epistola (‘letter’), is a condemnation of a

British king Coroticus who had kidnapped and killed Irish people recently baptized by Patrick.

What am I to do, Lord? I am greatly despised. See – your sheep around me are mangled and preyed upon, and this by the thieve

I mentioned before, at the bidding of the evil-minded Coroticus. He is far from the love of God, who betrays Christians into the

hands of the Irish and Picts. Greedy wolves devoured the flock of the Lord, which was flourishing in Ireland under the very b

I just can’t count the number of the sons of the Irish and daughters of kings that are now monks and virgins of Christ.*

Patrick’s original texts in his own hand do not survive. They survive in later manuscripts among them the ninth

Armagh, now kept in the library of Trinity College Dublin.

*translation from the Royal Irish Academy’s St Patrick’s Confessio website (www.confessio.ie)

From despised bishop to heroic apostle

and despised but his own words portray a fearless man pursuing a dangerous mission filled with

a fervent faith. By the seventh century he had become a national apostle and the patron of Armagh, a church in Ireland’s nort

med to be Patrick’s most important foundation. Patrick was not the only Christian missionary to Ireland. Pope

Celestine sent a bishop from his own papal court in Rome, Palladius, to Ireland in AD431 to minister to those believing in Ch

heard of Palladius. Secundinus whose name survives in the place-name Dunshaughlin (Domnach Sechnaill ‘the

church of Sechnall (Secundinus)’) was probably a foreign missionary, as were others.

(‘letter’), is a condemnation of a

your sheep around me are mangled and preyed upon, and this by the thieves

minded Coroticus. He is far from the love of God, who betrays Christians into the

hands of the Irish and Picts. Greedy wolves devoured the flock of the Lord, which was flourishing in Ireland under the very best

ow monks and virgins of Christ.*

Patrick’s original texts in his own hand do not survive. They survive in later manuscripts among them the ninth-century Book of

and despised but his own words portray a fearless man pursuing a dangerous mission filled with

a fervent faith. By the seventh century he had become a national apostle and the patron of Armagh, a church in Ireland’s north-

med to be Patrick’s most important foundation. Patrick was not the only Christian missionary to Ireland. Pope

Celestine sent a bishop from his own papal court in Rome, Palladius, to Ireland in AD431 to minister to those believing in Christ.

name Dunshaughlin (Domnach Sechnaill ‘the

Patrick’s Confessio and Epistola must have been copied around churches particularly in the north and the west, and the story of his

mission grew into a heroic biography. His name became known in Britain and on the Continent as it was

century Irish missionaries including Columbanus who founded the monasteries of Annegrey (France) an

home in Ireland Patrick’s profile changed considerably and became part of Armagh’s campaign to become the most important

church in Ireland.

St Patrick’s biographers

Biographies of Patrick were probably composed in the sixth century AD but the two best known biographers were Bishop Tírechán

a pupil of Ultán of Ardbraccan (Co. Meath),

biographies in Latin around AD650-700. Tírechán’s work is more of a journey to all the churches said to have been founded by

Patrick and tells of the people he baptized, men he ordained as bishops

place-names and to kings and to families in the midlands, the north and the west. Tírechán himself came from Tirawley, Co. Mayo

and the information about that region is particularly detailed. He describes major events such as Patrick climbing

mountain Cruachán Aigli, Croagh Patrick, where his charioteer died. Patrick is represented as imitating Christ’s retreat into the

desert:

And Patrick proceeded to the summit of the mountain, climbing Cruachán Aigli, and stayed there forty days and forty night

birds were troublesome to him and he could not see the face of sky and land and sea ....

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must have been copied around churches particularly in the north and the west, and the story of his

His name became known in Britain and on the Continent as it was

ng Columbanus who founded the monasteries of Annegrey (France) an


iographies of Patrick were probably composed in the sixth century AD but the two best known biographers were Bishop Tírechán

, and Muirchú moccu Machtheni, whose origins are unknown. Both wrote their

700. Tírechán’s work is more of a journey to all the churches said to have been founded by

men he ordained as bishops and other foreign missionaries

families in the midlands, the north and the west. Tírechán himself came from Tirawley, Co. Mayo

and the information about that region is particularly detailed. He describes major events such as Patrick climbing

hán Aigli, Croagh Patrick, where his charioteer died. Patrick is represented as imitating Christ’s retreat into the

And Patrick proceeded to the summit of the mountain, climbing Cruachán Aigli, and stayed there forty days and forty night

birds were troublesome to him and he could not see the face of sky and land and sea ....

must have been copied around churches particularly in the north and the west, and the story of his

His name became known in Britain and on the Continent as it was remembered by sixth-

ng Columbanus who founded the monasteries of Annegrey (France) and Bobbio (Italy). But at


iographies of Patrick were probably composed in the sixth century AD but the two best known biographers were Bishop Tírechán,

and Muirchú moccu Machtheni, whose origins are unknown. Both wrote their

700. Tírechán’s work is more of a journey to all the churches said to have been founded by

and other foreign missionaries. It is full of references to

families in the midlands, the north and the west. Tírechán himself came from Tirawley, Co. Mayo

and the information about that region is particularly detailed. He describes major events such as Patrick climbing the sacred

hán Aigli, Croagh Patrick, where his charioteer died. Patrick is represented as imitating Christ’s retreat into the

And Patrick proceeded to the summit of the mountain, climbing Cruachán Aigli, and stayed there forty days and forty nights, and

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Tírechán claims to be a witness to all sorts of memories and objects associated with Patrick, some possibly true, others not so

reliable. Of one of the saint’s bishops Assicus, a coppersmith who was buried in Ráith Cungi (Racoon Hill, Co. Donegal), his

biographer claims:

Assicus ...made altar-plates and square casks for the patens of our saint in honour of bishop Patrick, and three of these square

patens I have seen, that is, a paten in Patrick’s church at Armagh and another in the church of Ail Find (Elphin, Co. Roscommon)

and a third in the great church of Seól (Donaghpatrick, Lough Hackett, Co. Galway) on the altar of the holy bishop Felartus.

Muirchú’s Latin life of Patrick is different from Tírechán’s itinerary as it follows the normal structure of a medieval saint’s life. Patrick

is a hero, a triumphant bishop who converts kings and defeats druids (not that Tírechán includes a few defeated druids in his story

as well). Druids were the guardians of sacred sites and the priests of the religion in Ireland before the coming of Christianity. This

religious caste is known to us from elsewhere – in Britain and on the Continent – and from what Muirchú and Tírechán tell us they

were powerful advisors to kings, they maintained religious ceremonies and rites, and some of them were probably were also

judges and poets. Patrick himself mentions in his Confessio that he had to negotiate with them to advance his mission – and that

he had to pay them and kings for their agreement. But he does not place himself in dramatic scenes such as Muirchú’s episode in

which he defeats a powerful druid at Tara. In fact, Patrick never mentions Tara at all. But Muirchú does so spectacularly and it is

this story that has survived to the present. He tells how Patrick came to the neighbourhood of Tara at Easter, a time which

happened to coincide with a pagan feast celebrated by the king of Tara. His name was Lóegaire mac Néill. Patrick lit an Easter fire

that could be seen from the Hill of Tara, an action that was forbidden. So the king with two of his druids set off to find out who

had lit the forbidden fire. And this began a contest between Patrick and the druids that continued for a few days and reached a

climax in a competition of magic and miracles between Patrick and Lucet Máel. It began with the druid bringing snow over the

land:

Then, uttering some spells, he brought snow, reaching up as far as a man’s belt, over the entire plain, and all s

astonished. And the holy man said: ‘All right, we see this. Remove it now.’ And the druid said: ‘Until this hour tomorrow I c

remove it.’ And the holy man said: You can do evil and cannot do good. Not so I.’ Then he blessed the plain

time, without rain or mist or wind, the snow vanished, and the crowds cheered ...

And Patrick did the same with the fog raised by the druid and in the end the poor druid was burned in the final contest between

the two. The king then finally converted.

This Patrick is not the man who wrote the Confessio

his religion. This is the heroic medieval saint whose churches, and especially Armagh depended on his greatnes

glory. Patrick’s life continued to be re-written by people for their own purposes: another Armagh life, the Tripartite Life in the ninth

or tenth century, a life written by the Anglo-

Franciscan John Colgan in Louvain (Belgium) in the seventeenth century.

From hero to legends: shamrocks and snakes

Patrick never mentions holding up shamrocks or banishing snakes. All that came later. Ireland was known for the

reptiles and snakes from its shores. Writing in AD731, the Anglo

described how when snakes came to Ireland on ships from Britain ‘as soon as the ship comes near the shore, and the scent of t

air reaches them, they die’. Even more remarkably, according to Bede, he knew of people who had been bitten by serpents and

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Then, uttering some spells, he brought snow, reaching up as far as a man’s belt, over the entire plain, and all s

astonished. And the holy man said: ‘All right, we see this. Remove it now.’ And the druid said: ‘Until this hour tomorrow I c

remove it.’ And the holy man said: You can do evil and cannot do good. Not so I.’ Then he blessed the plain

time, without rain or mist or wind, the snow vanished, and the crowds cheered ...

raised by the druid and in the end the poor druid was burned in the final contest between

Confessio and Epistola, a man torn between self-doubt and the confidence of belief in

his religion. This is the heroic medieval saint whose churches, and especially Armagh depended on his greatnes

written by people for their own purposes: another Armagh life, the Tripartite Life in the ninth

-Norman Jocelin of Furness in the twelfth century, and tha

ium) in the seventeenth century.

From hero to legends: shamrocks and snakes

Patrick never mentions holding up shamrocks or banishing snakes. All that came later. Ireland was known for the

reptiles and snakes from its shores. Writing in AD731, the Anglo-Saxon historian Bede remarked on this phenomenon and

described how when snakes came to Ireland on ships from Britain ‘as soon as the ship comes near the shore, and the scent of t

Even more remarkably, according to Bede, he knew of people who had been bitten by serpents and

Then, uttering some spells, he brought snow, reaching up as far as a man’s belt, over the entire plain, and all saw this and were

astonished. And the holy man said: ‘All right, we see this. Remove it now.’ And the druid said: ‘Until this hour tomorrow I cannot

remove it.’ And the holy man said: You can do evil and cannot do good. Not so I.’ Then he blessed the plain all around, and in no

raised by the druid and in the end the poor druid was burned in the final contest between

doubt and the confidence of belief in

his religion. This is the heroic medieval saint whose churches, and especially Armagh depended on his greatness for their own

written by people for their own purposes: another Armagh life, the Tripartite Life in the ninth

Norman Jocelin of Furness in the twelfth century, and that written by the Irish

Patrick never mentions holding up shamrocks or banishing snakes. All that came later. Ireland was known for the absence of

Saxon historian Bede remarked on this phenomenon and

described how when snakes came to Ireland on ships from Britain ‘as soon as the ship comes near the shore, and the scent of the

Even more remarkably, according to Bede, he knew of people who had been bitten by serpents and

once the scrapings of leaves of books that were brought of Ireland, being put in water, and given them to drink, had immediat

expelled the spreading poison and relaxed the swelling.

dragons, scorpions, mice and frogs – meant that stands at the sunset.’

Ireland in the 1180s, St Patrick and other saints had been credited with clearing the island of all poisonous

Welshman did not believe it calling it ‘a flattering fiction’!

Images of St Patrick

Popular traditions about St Patrick are most clearly traced t

coins, paintings and tombs, and in books and manuscripts. Most medieval images have the saint wearing a bishop’s mitre, dress

in vestments and holding either a cross or a bishop’s crozier (staff). He appears crushing snakes beneath his feet in English and

European medieval images, particularly those describing the great pilgrimage site of St Patrick’s Purgatory on Lough Derg, Co

Donegal. Patrick stands at the entrance to the island’s cave, regarded as the mouth of hell, where the saint witnesses the to

of condemned souls by devils. A true medieval vision! The first representation of St Patrick holding a shamrock appears on th

Patrick’ farthings and halfpennies minted in Dublin around 1675 by the merchant Richard Greenwood of Highstreet. The halfpenny

shows the saint surrounded by the people of Dublin holding a crozier in one hand surrounded by the people of Dublin while he

holds up a shamrock in his right hand. The farthing shows him banishing the snakes with a church in the background. This was to

become the standard representation of St Patrick from then on, and distributions of the Dub

America, meant that it became the model image there from the late seventeenth century.

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once the scrapings of leaves of books that were brought of Ireland, being put in water, and given them to drink, had immediat

the spreading poison and relaxed the swelling. Some Irish traditions claimed that the absence of snakes

meant that stands at the sunset.’ By the time Gerald of Wales was writing his

eland in the 1180s, St Patrick and other saints had been credited with clearing the island of all poisonous

Welshman did not believe it calling it ‘a flattering fiction’!

most clearly traced through the history of images of the saint on altars, church sculptures,

coins, paintings and tombs, and in books and manuscripts. Most medieval images have the saint wearing a bishop’s mitre, dress

ross or a bishop’s crozier (staff). He appears crushing snakes beneath his feet in English and

European medieval images, particularly those describing the great pilgrimage site of St Patrick’s Purgatory on Lough Derg, Co

rance to the island’s cave, regarded as the mouth of hell, where the saint witnesses the to

of condemned souls by devils. A true medieval vision! The first representation of St Patrick holding a shamrock appears on th

ennies minted in Dublin around 1675 by the merchant Richard Greenwood of Highstreet. The halfpenny


hand. The farthing shows him banishing the snakes with a church in the background. This was to

become the standard representation of St Patrick from then on, and distributions of the Dublin coins to the colonies, especially

he model image there from the late seventeenth century.

once the scrapings of leaves of books that were brought of Ireland, being put in water, and given them to drink, had immediately

Some Irish traditions claimed that the absence of snakes – and lions,

By the time Gerald of Wales was writing his description of

eland in the 1180s, St Patrick and other saints had been credited with clearing the island of all poisonous animals a tale that the

hrough the history of images of the saint on altars, church sculptures,

coins, paintings and tombs, and in books and manuscripts. Most medieval images have the saint wearing a bishop’s mitre, dressed

ross or a bishop’s crozier (staff). He appears crushing snakes beneath his feet in English and

European medieval images, particularly those describing the great pilgrimage site of St Patrick’s Purgatory on Lough Derg, Co.

rance to the island’s cave, regarded as the mouth of hell, where the saint witnesses the torment

of condemned souls by devils. A true medieval vision! The first representation of St Patrick holding a shamrock appears on the ‘St

ennies minted in Dublin around 1675 by the merchant Richard Greenwood of Highstreet. The halfpenny


hand. The farthing shows him banishing the snakes with a church in the background. This was to

lin coins to the colonies, especially

From feast day to festival

We do not know when St Patrick died or where he was buried. The Anglo

was buried in Downpatrick, de Courcy’s own centre of

Ireland’s two other national saints, Brigit and Colum Cille. All this was also a fiction and more to do with the Norman’s amb

than with history! But celebration of 17 March as St

back as around AD800 in the Calendar of Óengus the Culdee, a list of the feast days of Irish and other saints. Luckily for the Irish,

this day came well into the lean period of Lent when people were expected to fast and refrain from worldly pleasures. They had

one day’s break from this abstinence before Easter

Phádraig ‘St Patrick’s Breastplate’ is very early and whether composed by Patrick or not, is a typical example of a type of

incantation uttered to protect oneself (and others) from evil, and in a Christian setting, under the protection of Christ.

Christ on my right hand, Christ on my left hand,

St Patrick’s Day became an official church feast day in the seventeenth century when the Irish Franciscan Luke Wadding had it

inscribed in the Roman calendar of saints’ days.

The many folktales and places (especially holy wells) in Ireland associated with St Patrick are evidence

to him was among the ordinary people. His name was so commonly used as a personal name for boys that it became a by

often derogatorily used as ‘Paddy’, for Irishmen. Wild festivity often took place on St Patrick’s Day and this was condemned by the

church. One of the best known traditions was that of the

of the festivities.

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We do not know when St Patrick died or where he was buried. The Anglo-Norman knight John de Courcy claimed that his body

was buried in Downpatrick, de Courcy’s own centre of power. He arranged to have it dug up and re-buried along with that of

Ireland’s two other national saints, Brigit and Colum Cille. All this was also a fiction and more to do with the Norman’s amb

But celebration of 17 March as St Patrick’s feast day, as a church does have a long history. It is mentioned as far

Óengus the Culdee, a list of the feast days of Irish and other saints. Luckily for the Irish,

of Lent when people were expected to fast and refrain from worldly pleasures. They had

one day’s break from this abstinence before Easter – on St Patrick’s Day. The most famous prayer attributed to the saint Lúireach

very early and whether composed by Patrick or not, is a typical example of a type of


Christ on my right hand, Christ on my left hand, Christ where I lie, Christ where I sit, Christ where I arise.


inscribed in the Roman calendar of saints’ days.

folktales and places (especially holy wells) in Ireland associated with St Patrick are evidence

His name was so commonly used as a personal name for boys that it became a by

atorily used as ‘Paddy’, for Irishmen. Wild festivity often took place on St Patrick’s Day and this was condemned by the

church. One of the best known traditions was that of the Pota Phádraig ‘St Patrick’s Pot’, a sort of beerfest that took place as part

Norman knight John de Courcy claimed that his body

buried along with that of

Ireland’s two other national saints, Brigit and Colum Cille. All this was also a fiction and more to do with the Norman’s ambitions

Patrick’s feast day, as a church does have a long history. It is mentioned as far

Óengus the Culdee, a list of the feast days of Irish and other saints. Luckily for the Irish,

of Lent when people were expected to fast and refrain from worldly pleasures. They had

The most famous prayer attributed to the saint Lúireach

very early and whether composed by Patrick or not, is a typical example of a type of


Christ where I lie, Christ where I sit, Christ where I arise.


folktales and places (especially holy wells) in Ireland associated with St Patrick are evidence to how widespread devotion

His name was so commonly used as a personal name for boys that it became a by-word,

atorily used as ‘Paddy’, for Irishmen. Wild festivity often took place on St Patrick’s Day and this was condemned by the

, a sort of beerfest that took place as part

But it was among the diaspora that St Patrick’s Day became a major urban street festival and a focus for Irish identity. The

was not always an Irish nationalist celebration. The first celebrations were organized by Irish Protestants

America with the first formal celebration organized by the Charitable Society of Boston holding the first formal gathering in Boston

in 1737. The first New York parade was held in 1766. By the nineteenth century the cultural and

parades changed with growing nationalism in Ireland and

of Hibernians and the Friendly Sons of St Patrick.

decendants throughout the world, and continues to be above all else, a day on which they gathered and in various ways

proclaimed their Irishness.

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But it was among the diaspora that St Patrick’s Day became a major urban street festival and a focus for Irish identity. The

was not always an Irish nationalist celebration. The first celebrations were organized by Irish Protestants

with the first formal celebration organized by the Charitable Society of Boston holding the first formal gathering in Boston

in 1737. The first New York parade was held in 1766. By the nineteenth century the cultural and political nature of the American

in Ireland and these parades were often led by organizations such as the Ancient Order

of Hibernians and the Friendly Sons of St Patrick. But the commemoration of St Patrick was to Irish immigrants and their


But it was among the diaspora that St Patrick’s Day became a major urban street festival and a focus for Irish identity. The day

was not always an Irish nationalist celebration. The first celebrations were organized by Irish Protestants in mid-eighteenth century

with the first formal celebration organized by the Charitable Society of Boston holding the first formal gathering in Boston

political nature of the American

led by organizations such as the Ancient Order

rish immigrants and their


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St Patrick's Day