Though early used in the celebration of the liturgy it had for several centuries no specifically liturgical character, the first clear instances of its ritual use being in a letter of St Germanus of Paris (d.
At this juncture Germanus of Auxerre decided to consecrate his pupil Patrick for the purpose of carrying on the work begun by Palladius.
In 730 Germanus the patriarch resigned rather than subscribe to a decree condemning images; later he was strangled in exile and replaced by an iconoclast, Anastasius.
This younger Germanus did nothing in after life to realize these anticipations; but the somewhat pointed way in which his name and his mother's name are mentioned by Jordanes lends some probability to the view that he hoped for the child's succession to the Eastern Empire, and the final reconciliation of the Goths and Romans in the person of a Gotho-Roman emperor.
After being excommunicated by Germanus the British leader invites twelve Druids to assist him.
In company with Germanus he visited Egypt, and dwelt for several years among the ascetics of the desert near the banks of the Nile.
Patrick probably felt great disappointment when Palladius was sent as the chosen envoy of Rome, but now Germanus seems to have decided that Patrick was the man for the task, and he was consecrated in 432.
To expedite the extirpation of Pelagianism, he sent to Britain a deacon called Palladius, at whose instigation St Germanus of Auxerre crossed the English Channel, as delegate of the pope and bishops of Gaul, to inculcate orthodox principles upon the clergy of Britain.
A synod summoned for the occasion commissioned Germanus and Lupus to go to Britain, which they accordingly did in 42 9; Pope Celestine, we are told, had given his sanction to the mission through the deacon Palladius.
The book closes with the allusion to Germanus and the panegyric on Justinian as the conqueror of the Goths referred to above.