It became his duty to give a historical retrospect, and in doing so he exhibited "all the judgments of true nature which the Holy Ghost had spoken from the first occupation of this island down to the reception of the faith.
While the murderer of Patrick's assistant was killed and immediately sent to heaven because he was forgiven by Patrick, future murderers were to be pardoned as Patrick would not be around to assure their forgiveness and ascent to heaven, but also states "as long as they do not relapse into Evil again" and "Let everyone who is a criminal suffer the death of a criminal" and the duality of the mortal person and their eternal soul was referenced at the closing of the Judgement, sentencing Nuadh (the person) to death, but allowing his soul forgiveness to enter heaven, as his crime has been atoned for.
[6] This reconstruction of the contents of Senchas Már follows Liam Breatnach (2010):[7] [Start of final third] Literally the four paths of distraint, a process by which one could, under certain circumstances, seize goods owned by another.
In Brehon law one does not immediately own the property, rather animals are taken to an intermediary land to wait in case the original owner pays the debt.
Other material present includes information on other aspects of legal procedure and a long section where the author asks and then answers multiple times, why the tract is called Cethairslicht Athgabálae}}.
[10] See Joseph Fisher's 1877 article on The History of Landholding in Ireland which was published in the Transactions of the Royal Historical Society.
It has appeared necessary to devote some space to this subject, inasmuch as that usually acute writer Sir Henry Maine has accepted the word " tenure " in its modern interpretation, and has built up a theory under which the Irish chief " developed " into a feudal baron.
I can find nothing in the Brehon laws to warrant this theory of social Darwinism, and believe further study will show that the Cáin Saerrath and the Cáin Aigillne relate solely to what we now call chattels, and did not in any way affect what we now call the freehold, the possession of the land.This tract, the "Law of Couples", deals with not only regulations for marriage but for other unions as well.
[17] This text has been used both to show church influence on Brehon law and also to point to certain aspects that canon lawyers would disapprove of.
[19] These two tracts both present legal information about a relatively new animal and technological introductions to Irish law from elsewhere in Europe, Honey Bees and Watermills.