ably attributed would be rendered powerless. But it was also believed that if by any mischance the ceremony was not rightly carried out—if the correct words of the incantation were not used, or, worst of all, if any of the old fire were allowed to remain unquenched, the spell was broken; the witches and magicians could work their evil will unchecked, and disasters of every kind would most certainly follow.
The different versions of this story which have been handed down to us are not quite consistent. All agree in saying that it happened at Eastertide; but some say that the pagan festival was the Feast of Tara, which we know to have been held in November; according to some it was the Feast of Beltaine, which comes nearer to the time required; others again say that it was the king's birthday. It seems, however, that no pagan festival of which we have any record was held at exactly the same time as the Christian Easter. This should not lead us to reject the story altogether; for besides the fact that it is probable in itself, it must be remembered that the Celtic Druids did not use the Julian Calendar, and that therefore it is impossible for us to say exactly when any of their feasts were held; and besides, it was not unusual, in times of calamity—particularly when pestilence appeared among the cattle, to have a special kindling of the 'needfire.' Indeed, this last explanation is suggested to us by the fact that Patrick is said not to have been aware that the festival was being held, which could scarcely have been the case if it had been one of the ordinary annual ceremonies.
The spread of education and enlightenment have happily made it difficult for us to understand the terror which must have seized the assembly at Tara on that eventful night when in the midst of their
