PATRIPASSIANS PATTESON 169 Oxford in 1839. The first collected edition of his works was printed by the Oxford press in 9 vols. 8vo (1859), and a treatise on- "The Ap- pearing of Jesus Christ" was first printed from the original manuscript in 1863, at Cambridge. PATRIPASSIMS (Lat. pater, father, and pas- sio, suffering), the name given to those Chris- tians of the 2d and 3d centuries who attributed the sufferings of the incarnate Son to the Fa- ther. This doctrine was only one of the as- pects of Noetianism (see NOETIANS), its earliest advocates in Asia Minor and Italy being Prax- eas and Noetus. It originated among a class of men who were anxious, on the one hand, to uphold the divinity of the incarnate Son of God, and on the other, to guard Christian doc- trine against the imputation of polytheism. This they did by denying the personality of the Son as distinct from the Father. The Fa- ther, they taught, united himself with the man Jesus Christ, and suffered and died with him ; whence it followed that the same divine per- son was called indifferently sometimes the Fa- ther and sometimes the Son. The Patripas- sian doctrines were refuted by Tertullian and by Hippolytus ; but no full exposition of them remains. These sectarians were afterward con- founded with the Sabellians, and involved in their condemnation. PATROCLIS, a Greek legendary hero, the friend of Achilles, and son of Mencetius of Opus. While a boy he accidentally killed Cly- sonymus, and in consequence was sent to the court of his relative Peleus, and brought up with Achilles. He took part in the siege of Troy until his friend retired from action, w r hen Patroclus also withdrew ; but the affairs of the Greeks becoming desperate, he obtained from Achilles his armor and his troops, drove back the Trojans, and saved the ships. During the conflict he was struck senseless by Apollo, and was killed by Euphorbus and Hector, the lat- ter taking possession of the armor. The Greeks secured his body and buried it under a mound, which was afterward opened to receive the dead body of Achilles, who had avenged his friend by the death of Hector. PATRON (Lat. patronus, from pater, a father), an appellation given by the Romans to a pa- trician who had plebeians, called clients (see CLIENT), under his protection, or to a master who had freed his slaves. When a slave was manumitted, he himself was called libertus or freedman, and his master pair onus, and be- tween them existed certain duties and privi- leges, which however seem to have been more fixed by custom than by law. The patron took the freedman under his protection, and the freedman owed to his former master respect and gratitude, and was bound to support both him and his children in cases of necessity. By a special agreement the libertus after he was freed took an oath to make an offering to the patron of gifts and services, the latter being of two kinds, services of respect and services of labor. The former ended with the death of the patron, but the latter were due also to his heirs. The patron was not entitled to any services that were either dangerous or dis- graceful ; and by the lex Julia et Papia Pop- pcea freedmen, with a few exceptions, were discharged from all requirements as to gifts and services, if they were the parents of two children who were in their possession, or were the parents of one child five years old. The most important relation existing between the patron and freedman was the right of the for- mer in certain cases to become the heir of the whole or a portion of the property of the lat- ter. By the laws of the twelve tables, if a freedman died intestate without heirs of his own, the patron became his heir, as he was supposed to stand in the relation of an agnatus. By the lex Papia, when a freedman left prop- erty valued as high as 100,000 sesterces, some of it went to the patron whether a will had been made or not. If there were three chil- dren, however, the patron had no share. These rights of a patron extended to his direct but never to his collateral heirs, and the privileges of the liberti in regard to the succession of property extended only to those -who were Eoman citizens and not to the Latin freedmen. The latter "lost their life and their liberty at the same time," and their property passed into the hands of those who had manumitted them. In many other points the succession to their property differed from the succession to that of the Roman freedmen. Justinian gave to the Latin freedmen the same privileges as were possessed by the Romans. If a freedman was guilty of ingratitude, his patron might punish him summarily, and in later times he had the right to relegate him some distance from Rome. In the time of Nero an effort to pass a decree enabling a patron to reduce his freedman again to slavery failed, but afterward it was success- ful. The patron lost his rights if he neglected to support his freedman in a case of necessity. The libertus assumed on his manumission the gentile name of his patron. In the canon law, a patron is a man who has the right of dispo- sing of a benefice, from the fact that it was founded or endowed by him or by^ those to whose rights he has succeeded. This right is said to have sprung up about the close of the 4th century, and was probably intended as an inducement to the wealthy to found church- es with the privilege of naming the person who should officiate. In the Roman Catholic church, a patron is a saint under whose pro- tection a person places himself, often from bearing the same name, or who holds that re- lation to a whole nation or a community ; or a saint to whom a particular church or order is dedicated. PATTESON, John Coleridge, an English mission- ary bishop, born in London, April 1, 1827, killed by Melanesians near Santa Cruz, Sept 20, 18Y1. He was educated at Balliol college, Oxford, was a fellow of Merton in 1850, was curate of Alfington in 1852, accompanied Bishop
