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" Mementote Pnepositorum vestrorum, qui vobis locuti sunt verbum Dei, 
quorum intuentes exitum conversation is, imitamim Fidem. -Ad Heb. xw.l. 




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and Leighlin, Frontispiece. 



RIGHT REV. DR. DELANY, Bishop of Kildare and Leighlin - 87 

RIGHT REV. DR. DOYLE, Bishop of Kildare and Leighlin 93 

RIGHT REV. DR. NOLAN, Bishop of Kildare and Leighlin - 121 

RIGHT REV. DR. HALY, Bishop of Kildare and Leighlin HO 

RIGHT REV. DR. LYNCH, Coadjutor Bishop of Kildare and 

Leighlin 161 



Page 54, line 1, for Vatican, read Later an. 
Page 84, line 13, for College, read Colleges. 

Page 169, line 24, read- the Rev. James Murphy died Curate of Balli- 
nakill ; the Rev. John Cleary was P.P. of Myshall. 

Page 233, line 13, read Maryborough and Bagnalstown. 


THE desirableness of collecting and placing in lasting shape the 
Records and traditions of the various Dioceses, is generally 
admitted. Each year that this work is delayed is attended with 
a proportionate loss of valuable information. Different causes 
combine towards rendering the acquisition of this class of 
information peculiarly difficult. The ancient Records that would 
have thrown light on our early national and ecclesiastical affairs, 
have, to a great extent, disappeared. The period, extending 
over three hundred years, during which the cruel penal code 
was rigorously enforced, furnishes but scanty documentary intelli 
gence, and that confined in great measure to official papers pre 
served in the Roman archives, and those Returns ordered from 
time to time by a hostile legislature, apprehensive of the spread 
of Popery. The Catholics of that sad period, so far from having 
any inducement to place on record the affairs of the Church in 
Ireland, had cogent reasons for the contrary course, and thought 
themselves fortunate in being allowed to pass unnoticed, since 
notice meant, in most instance, persecution. Still, with all these 
drawbacks, a skilful gleaner could collect much information of 
an interesting and valuable kind illustrative of the history of the 
Church in the several districts of Ireland. The compiler, in 
putting together the materials contained in this volume, desires, 
in a very humble way, to do for his native Diocese what 
other clergymen have so efficiently done for theirs, whilst, at the 
same time, he unfeignedly regrets that it has not fallen to more 
competent hands to collect the scattered remnants of information 
that survive the lapse of time and the rage of persecution in the 

yiii PREFACE. 

venerable Churches of Kildare and Leighlin. It is also to be 
deplored that those Records which, from having been compiled 
within the district, might justly have been expected to supply 
special information, the Records of the Cathedral of Kildare, 
the Long Book of Leighlin, the Yellow Book of St. Moling, the 
Book of Clonsast, the Annals of Clonenagh, Duiske, etc., have, 
one and all, been lost. Such local interest as these Collections 
may possess is largely owing to the valuable aid in their com 
pilation received from others, chief amongst whom was one who 
whilst these pages are at press, has passed away from amongst 
us> the Very Rev. Dr. Kane, V.G. The clergy of the Diocese 
have shown much readiness in supplying local information ; and, 
from outside, help has been rendered kindly and ungrudgingly, 
by the Bishop of Ossory, himself a child of the diocese, by Mr. 
W. M. Hennessy, of the Public Record Office, by the Sisters of 
St. Brigid at Tullow and Mountrath, and those of the Presen 
tation, at Carlow and Mountmellick, and others not a few. 

Carlow College has been but briefly treated of in these pages, 
and chiefly from an ecclesiastical point of view ; consequently, 
many lay students who, by a distinguished career in the Senate ? 
on the bench, in the learned professions, and in the walks of 
literature, have shed lustre on their alma mater, have not been 
referred to. For a like reason the lay Professors, past and 
present, many of them gentlemen of marked literary abilities 
and high attainments, have not been included in our notice. 

In Part 2 of these Collections, which is already in progress, 
the Parishes will be treated of in detail. 

The Compiler will be grateful for further information bearing 
on the matter in hands. 


August 20&, 1883. 


ST. CONLAETH, or Conlain, is regarded as the first Bishop of 
Kildare. In a list of the Bishops of this See, given in the Red 
Book of the Earls of Kildare, two other names are given as 
those of Prelates who preceded St. Conlaeth ; the first is named 
Lony, and the other Ivor.* 

That this is a mistake may be assumed from the fact that in 
the Life of St. Brigid (Fourth Life, lib. 2, c. 19), St. Conlaeth 
is styled " the first Bishop of Kildare," and it appears evident 
from Cogitosus that there was not, nor could there have been a 
Bishop before him, as the establishment of the Monastery and 
the coming into existence of a new town, were the causes of a 
Bishop being required there, (Lanigan, Vol. 1, p. 411, note, 
134). In consequence of the great and rapid increase of her 
community, and to meet the spiritual wants of the new city that 
rose into existence around this already famous Monastery, St. 
Brigid made application for the appointment of a Bishop. It 
would appear, moreover, that great deference was paid to her 
wishes in the selection of the individual. Cogitosus states that 
" she appointed Conlaeth the first Bishop of her city of Kildare," 
by which, of course, is meant that he was chosen in consequence 
of her recommendation. 

* This List, which is very imperfect, is given in Hanmer s Chronicle, p. 90, 
copied from Stanihurst, and is as follows: Lony, Ivor, Colnie, Donatus 
David, Magnus, Eichard, John, Simon, Nicholas, Walter, Richard, Thomas 
Robert, Boniface, Madogg, William, Galfride, Richard, James, Wale, Barrett 
Edmund Lane. 

The Martyrologies of Donegal and Tallaght, at June 24th, have the entry : 

"Lpn of Cill-Gabhra." Colgan (Trias Thaum., p. 565.) surmises that the 
similarity of the two names, Cill-Gabhra and Cill-Dara, may have occasioned a 
mistake. The Rev. Author of the Loca Patriciana remarks that Lon or Loniua 
may have been Lonan, son of Dubhtach, and that he might have had, for a time, 
the spiritual guardianship of St. Brigid s Monastery, until a permanent Pastor 
was appointed. This is not very improbable, as Cill-Gabhra was located in Slieve- 
Mairghe near Sletty, and therefore not very distant from Kildare. 

Ivor, the other supposed predecessor of St. Conlaeth, was probably St. Ivor of 
Beg-Erin. In the Life of St. Brigid (Third Life, c. 54; Fourth Life, lib. 2, 
c. 43), Ibar, or Ivor is referred to as in communication with St. Brigid. Dr. 
Lanigan thinks that the circumstance of the personal friendship that existed 
between these Saints may have led to the mistake of placing hinri at Kildare. 


St. Conlaeth, whose first name was Ronnchenn, and was also 
called Mochanna-Daire, was of the Dal-Messincorb tribe. Before 
his appointment to the new See of Kildare, he had lived as a 
recluse in the southern portion of the Plain of the Liffey, the 
precise spot being, as it is supposed, that since known as Old 
Connall, near the present town of Newbridge. The author of 
the Fourth Life of St. Brigid (lib. 2, c. 19), thus refers to him : 
"Conlianus Episcopus Sanctus et Propheta Dei, qui habebat 
cellam in Australi parte Campi Liffei, venit in curru ad S. 
Brigidam, : . . . quern S. Brigida primum Episcopum 
elegit in sua civitate Killdara." The wording of this passage 
would seem to imply that Conlaeth was already a Bishop before 
he was placed at Kildare, but this title is here given him only 
because it was the one by which he was usually referred to m 
after times. The exact date of his appointment as Bishop of 
Kildare is not recorded, but probably it was not earlier than the 
year 490. (Lanigari). 

During his Episcopate St. Conlaeth made a pilgrimage to Kome. 
In the Metrical Life of St. Brigid (Trias Thaum.) attributed to 
St. Brogan, it is stated of him that he brought, when returning 
from Rome, certain precious vestments for the use of his Church 
at Kildare. " She" (i.e. St. Brigid) " blessed the vestments of 
Conlaeth which he brought with him from Leatha (Home)." 
Cogitosus also refers to these vestments ; recording the great 
charity of St. Brigid, he relates that, " she gave to the poor even 
the transmarine and rare vestments of Bishop Conlaeth, of 
glorious light, which he was accustomed to use when offering the 
Sacred Mysteries at the altars, on the Festivals of our Lord and 
the Yigils of the Apostles." (Tr. Thaum. p. 522.) 

Colgan speaks of St. Conlaeth as if he was both Abbot and 
Bishop, but it does not appear that there were any monks at 
Kildare till a much later period. There was, no doubt, a body 
of clergy under St. Conlaeth for the service of the Church, but it 
by no means follows that they were members of a religious Order. 
Colgan s strange statement that St. Brigid was invested with 
jurisdiction over the Abbots, or, what would be the same thing, 
the Bishops of Kildare, is totally inadmissible. All that can be 
admitted is that, in St. Brigid s time, the Church expenses seem 
to have been defrayed out of the resources of the nunnery, and 
that, in consequence, she and her immediate successors had a 
joint right to the use of the Church. (Lanigan, Vol. 1, p. 411.) 

St. Conlaeth was a skilled artificer in gold and silver. A very 
ancient crozier, said to have belonged to St. Finnbharr, of 
Termon-Barry in Connacht, and believed to have been made by 
St. Conlaeth, the artificer of St. Brigid of Kildare, is now pre- 


served in the Museum of the Royal Irish Academy. (Professor 
O Curry s Lectures, p. 338.) 

After governing his See for about twenty years, St. Conlaeth 
died on the 3rd of May, 519. A.D. 519. St. Connlaedh, Bishop 
of Cill-dara, Bngid s Brazier, died on the third of May." (Four 
Masters). Some authors state that he met with a violent death, 
having been torn to pieces by wolves. His relics, however, were 
recovered, and were preserved at Kildare in a richly ornamented 
shrine. In the Annals of Ulster the placing of the relics of St. 
Conlaeth in a shrine of gold and silver, is recorded to have taken 
place in the year 799. " A.D. 799, Positio reliquiarum Conlaid 
In scnn oir ocus airgit" Father Shearman (Loca. Patr.) states 
that the remains of St. Conlaeth were, on this occasion, taken 
from his grave in the Dionlatha of Cinel Lugair, which he sup 
poses to have been the present Killeen Cormac, for the purpose 
of being enshrined. The following interesting description of the 
Church _of Kildare and its shrines of St. Brigid and St. Conlaeth 
occurs in the Life of St. Brigid by Cogitosus (pp. 523-4.) 
This author, who wrote early in the ninth century, describes 
them as they existed in his time. " Nor is the miracle that 
occurred in repairing the Church, to be passed over in silence 
m which repose the bodies of both, that is, Bishop Conlaeth and 
this holy virgin St. Brigid, on the right and left of the decorated 
altar, deposited in monuments adorned with various embellish 
ments of gold and silver and gems and precious stones, with 
crowns of gold and silver depending from above. For the num 
ber of the faithful increasing, the Church, occupying a spacious 
area, and elevated to a menacing height, and adorned with 
painted pictures, having within three oratories large and separated 
by partitions of planks under one roof of the greater house 
wherein one partition, decorated and painted with figures, and 
covered with linen hangings, extended along the breadth in 
the eastern part of the Church, from the one to the other party- 
wall of the Church, which (partition) has at its extremities two 
doors and through the one door, placed in the right side, the 
Uhief Prelate enters the Sanctuary accompanied by his regular 
school, and those who are deputed to the sacred ministry of 
ottering Sacred and Dominical sacrifices ; through the other door, 
placed in the left part of the partition above-mentioned, and 
lying transversely, none enter but the abbess with her virgins 
and widows among the faithful, when going to participate in the 
banquet of the body and blood of Jesus Christ. But another 
partition dividing the pavement of the house into two equal 
parts, extends from the eastern (recte western) side to the 
transverse partition lying across the breadth. Moreover, the 


Church has in it many windows, and one adorned door-way on 
the right side, through which the priests and the faithful of the 
male sex enter the Church, and another door-way on the left 
side, through which the congregation of virgins and women 
among the faithful are wont to enter. And thus, in one very 
great temple, a multitude of people, in different order and ranks, 
and sex, and situation, separated by partitions, in different order 
and (but) with one mind worship the Omnipotent Lord."- 
(Petries translation. Round Towers, p. 198.) 

In the year 836, a Danish fleet of 30 ships arrived in the 
Liffey, as did another in the Boyne ; they not only plundered 
every church and abbey within the territories of Magh-Liffe and 
Magh-Breagh, not suffering an individual to escape, but also 
destroyed Kildare by fire and sword, and carried away the rich 
shrines of St. Brigid and St. Conlaeth. (M Geoghegan, and 
O Halloran.) 

The succession to the See of Kildare, from the death of St. 
Conlaeth to the Episcopate of St. Aed, who died in 638, has been 
lost; but that it continued uninterrupted, we learn from 
Cogitosus, who speaks of the Church of Kildare, "which," he 
says, " the Archbishop of the Irish Bishops, and the Abbess whom 
all the Abbesses of the Scots pay a veneration to, do always rule 
over in a happy, perpetual and rightful succession." (Prolog, 
ad Vit. S. Brig.) 

In this passage we find the Prelate of Kildare styled Arch 
bishop ; this title of Archbishop of the Province of Leinster first 
belonged to Sletty. By a Decree of a Synod, held at the request 
of Brandubh, King of Leinster, early in the seventh century, 
this dignity passed to the Bishopric of Ferns (Usher, p. 965) ; 
it afterwards was transferred to Kildare. It should, however, 
be observed that these Archbishops were not, strictly speaking, 
Metropolitans, nor were they invested with Archiepiscopal power 
or that jurisdiction provided by the Canon Law. They enjoyed 
by courtesy, and very often through the favour of Princes, a 
degree of honorary pre-eminence ; hence we find the title 
passing, in those days, from one See to another. (Brenan; 
Eccl. Hist 1, 150.) 

Peter Walsh (Prospect, p. 224,) mentions one Maelcoba as 
Bishop of Kildare under date A.D. 610 ; but Ware thinks that 
he has mistaken him for another of the same name who was 
Bishop of Clogher. 

ST. AED or HUGH, surnamed Dubh or Dark, is the next 
Bishop of Kildare of whom there is any record. He died on the 
10th of May, 638. " A.D. 638. Aedh-Dubh, Abbot and Bishop 
of Cill-dara, died. He had been at first King of Leinster." 


(Four Masters.) Though Aed is here stated to have been King 
of Leinster, it seems more probable that he was merely of the 
Blood Royal. ^ There does not appear to have been a King of 
Leinster of this name before 638 except Aed-Kerr who, accord 
ing to the Four Masters, died in 591, in the 15th year of his 
reign. Colgan thinks that the Annalists may have meant 591, 
as the year of his abdication, but it is more probable that they 
were different persons. We are left in doubt by Colgan whether 
the 4th of January or the 10th of May was the feast day of St. 
Aed. It may be that both were festivals in his honour. 

Our Annalists make no mention of a Bishop of Kildare, 
expressly as such, from the death of St. Aed, in 638, to that of 
Maeldoborcon in 704, or 708 according to some authorities. As 
most probably a religious house for men had been established at 
Kildare by this time, the chasm may be partially filled up, if we 
regard the title of Abbot as synonymous with that of Bishop ; 
many of our Irish writers are found to do this whenever Bishops 
had Monasteries annexed to their Cathedrals. (Ware ; Lanigan) 
In the record of the death of St. Aed by the Four Masters, we 
see him styled Abbot and Bishop of Kildare. We have inserted 
in brackets here and further on the names of those who 
appear in our Annals as Abbots, and who, probably, were 
also Bishops of Kildare. 

[" A.D. 694. Loichene Meann, or the Silent, surnamed the 
Wise, Abbot of Kildare, died." (Four Masters). From the 
Annals of Ulster it would appear that he met with a violent 
death. " A.D. 695. Lochini, Sapiens, Abbas Cille-daro, jugulatus 
est." This holy man is numbered amongst our Irish Saints. 
His festival is set down, in the Martyrology of Tallaght, at the 
12th of January, and again at 12th of June. 

A.D. 697. The Abbot Forannan died, on the 15th of January. 
(Tr. Thaum.) ] 

" A.D. 707. MAELDOBORCON, Bishop of Kildare, died on the 
19th of February." (Four Masters.) "A.D. 708. Maeldoborcon, 
Episcopus Cille-daro, pausavit." (Annal Ult.) The death of 
this Prelate is stated by some to have taken place in the year 
704 (Ware). Keating (Book, 2, p. 46,) relates that King Congall 
Kennmagar persecuted the Church at this time, and burned the 
secular and regular clergy of Kildare ; but Lanigan discredits 
this statement, judging to the contrary from the peaceable and 
prosperous reign ascribed to this monarch by old writers. A 
great conflagration, it is true, laid Kildare waste in 709. (Four 
Masters), during this King s reign ; and, as we may suppose that 
some clerics lost their lives in this fire, this circumstance may 
have given occasion to the story. 


" A.D. 732. ST. TOLA, Bishop of Clonard and of Kildare, died 
on the 3rd of March." (Four Masters). The Annalists are silent 
as to whether this Prelate was Bishop of those Sees at the same 
or at different periods. Colgan, A A. SS. p. 793, gives the Life of 
St. Tola, hermit, abbot of Dysert-Tola, in Meath, which convent 
he founded. He makes him son of Dunchad and Bishop of 
Clonard, and places his death in this same year, but at the 30th 
of March. Dr. Lanigan does not believe that St. Tola was Bishop 
of Kildare, and states his reasons for this opinion in Ecd. Hist. 
Vol. 3, p. 174, note. 

[A.D. 743. Dodimog, the Anchorite, Abbot of Clonard and 
Kildare, died. (Four Masters.) This Saint was also called 
Diman, Modimag, and Dodimog. He died on the 3rd of March, 
on which day he is commemorated in the Martyrology of Tallaght. 
" Modimoc Eps." i.e. Bishop Modimoc. His being sfyled Bishop 
in this entry gives strong grounds for concluding that he was 
Bishop of Kildare. 

"A.D. 747. Cathal, son of Forannan, Abbot of Cill-dara, died. 
(Four Masters.) 

A.D. 755. Entigern, a Bishop, was killed by a priest at the 
altar of St. Brigid at Kildare, between the crocaingel and the 
altar, (i.e. at the latticed partition between the laity and the 
clergy Donovan) ; from whence it arose that, ever since, a 
priest does not celebrated Mass in the presence of a Bishop at 
Kildare. (Four Masters.) In the Annals of Clonmacnoise, this 
event is set down at the year 756, and in the Annals of Ulster, 
at 761 ; the true date, according to Donovan,is 762, as marked 
by Tighernach. " Occisio Echtighern, Episcopi, a sacerdote, in 
dertaig (oratorio) Cill-daro."] 

" A.D. 782 (rede 787, O Donovan) LOMTUILE, Bishop of Cill- 
dara, died." And again, under same date ; " Snedhbran, Bishop 
of Cill-dara, died. (Four Masters.) Colgan, Tr. Thaum. p. 
629, refers to the former as " called by some, Bishop of Kildare." 

[Our Annalists make no express reference to a Bishop of 
Kildare between the years 787 and 833. The following entries 
are found in the Four Masters; whether or not the individuals 
referred to represent the succession in this See, must remain a 
matter of uncertainty. 

* A.D. 792 (recte 798, O Donovan), Eudus Ua Dicholla, Abbot 
of Cill-dara, died." 

"A.D. 799 (recte 804, O D.) Faelan, son of Ceallach, Abbot 
of Cill-dara, died." 

"A.D. 816. Airbheartach, of Cill-dara, died." 

"A.D. 817. Laisren, of Cill-dara, died." Harris thinks it 
probable that this is the Lasran Mac Moctigern, Bishop of 


Kildare, whose death is recorded at 874 ; he would account for 
this discrepancy by supposing a change of figures to have 
occurred when copying MSS. It appears much more probable, 
if a mistake did take place, that it was in assigning the death of 
Lasren to 874, in which year a Bishop of Kildare of another 
name is stated to have died. 

"A.D. 821. Muireadach, son of Ceallach, Abbot of Cill-dara, 

"A.D. 827. Siadhal (Sedulius) son of Fearadhach, Abbot of 
Cill-dara, died." It is probable, if indeed not quite certain, 
that Sedulius was not a Bishop. This Siadhal, or Shiel, was the 
author of Annotations on the Epistles of St. Paul which are still 

" A.D. 833. TUATHCHAR, Bishop and Scribe of Cill-dara, died." 
(Four Masters.) 

" A.D. 839. ORTHANACH, Bishop of Cill-dara, died." (Four 

" A.D. 862. AEIDHGENBRIT, Bishop of Cill-dara, a scribe and 
anchorite, died ; one hundred and sixteen years was his age when 
he died." (Four Masters.) Colgan (Tr. Thaum. p. 629) 
mentions that this Venerable Prelate died on the 18th of 
December, at which day the entry: Aedgein Arda lonain, 
occurs in Mart. TallagTit, 

"A.D. 868. COBHTHACH, Abbot of Kildare, who was a wise 
man and learned doctor, died. Of him was said : 

" Cobhthach of the Cuirreach of races,* intended King of Liphthe of 

Alas ! for the great son of . Muireadhach. Ah grief ! the descendant of 

the comely, fair Ceallagh ; 

Chief of scholastic Leinster, a perfect, comely, prudent sage, 
A brilliant, shining star, was Cobhthach, the successor of Conladh," 

(i.e. Bishop of Kildare.) 

* This writer is not to be confounded with a still more remarkable man 
of the same name, a poet and theologian, who flourished in the fifth century. 
There can be hardly a doubt that he, too, was an Irishman; Dr. Lanigan gives 

what would appear to be decisive reasons for arriving at this conclusion Eccl. 

Hist. Vol. I,p.l7,et seqq. Some of the most beautiful Hymns, still read in the 
Divine Office, are taken from the writings of this author, as, for example, A Solis 
ortus Cardine ; Hostis Herodes impie (since altered into Crudelis Herodes, Deum), 
etc. see Ware and Harris, Irish Writers at Sedulius. His most remarkable 
compostion is his Carmen Paschale, and its accompanying Paschal Prose. See 
Dr. Moran s Essays on the Early Irish Church, p. 202. 

t From Cormac s Glossary it appears that the ancient Irish had chariot races at 
the Curragh; that author conjectures that the name Curragh is derived 
a curribus. The chariot is frequently referred to in the Life of St. Patrick. 


"A.D. 870. MAENGAL, Bishop of Cill-dara, died." (Four 

" A.D. 873. RoBHARTACH-MAC-UA-CEARTA, (from whom Inis- 
Robhartagh was called), Bishop of Cill-dara, scribe and abbot of 
Cill-achaidh (Killeigh), died."* (Four Masters.) Ware styles 
this Prelate ROBERTA MAC NASERDA, and records that he died on 
the 15th of January, on which day in Mart. Tall, his festival is 
marked Robertaigh in Inis moir. In this same year, the 
Four Masters record the death of "LACHTAN, son of 
Moichtighearn, Bishop of Cill-dara, and abbot of Fearna." 
Colgan styles him " the abbot Lasran Me Moetigern," and else 
where (A A. SS. p. 367), calls him Bishop of Kildare. This entry 
may refer to the Lasran whose death is recorded to have taken 
place in the year 817 (vide supra), and inserted hereby an error 
of the copyist. 

"A.D. 878. SUIBNE UAFiNNACHTA, Bishop of Cill-dara, died." 
(Four Masters.) "The Abbot Suibny O Fianachta, died on 
the 27th September." (Tr. Thaum. p. 629 ) His name appears 
amongst the Saints of Ireland, in the Mart. TalL at the 27th 

"A.D. 881. SCANNAL, Bishop of Cill-dara, died." (Four 
Masters.) The Annals of Ulster refer his death to the year 884. 
Colgan states (Tr. Thaum. p. 629), that "the Abbot Scannail 
died on the 27th of June ;" and on that day his name appears in 
the Mart. Tall. 

A.D. 885. LARGIS, or LARGISIUS MAC CRONIN, Bishop of Kil 
dare, was slain in battle by the Danes. "A battle was gained over 
Flann, by the forigners of Ath-Cliath (the Danes of Dublin), in 
which were slain Aedh, King of Connacht, and Lerghus, son of 
Cruinden, Bishop of Cill-dara." (Four Masters.) The Annals 
of Inisfallen assign the year 888, as that of this Prelate s death. 

["A.D. 900. Dubhan, Abbot of Cill-dara, died." (Four 

"A.D. 903. Siubne, Abbot of Cill-dara, died." (Id.) 

" A.D. 920. Flanaghan TJa Riagain, Abbot of Cill-dara, and 
heir-apparent of Leinster, died." (Id.) Colgan states of him 
that " he was esteemed the best scribe and anchorite in the 
Kingdom of Leinster." (Tr. Thaum. p. 629.) ] 

"AD. 929. CRUNMOEL, Bishop of Cill-dara, died." (Four 
Masters.) " Crunmoel, surnamed Boeth, died on the llth of 

* Inis Robhartaigh, i.e. the Island of Robhartaigh. Dr. Lanigan, Vol. 3, 
p. 322, suggests that the locality here indicated may be the Island of Allen, near 
Kildare, in which there is a place called Robertstown. 


December, on which day his memory is revered." (Colgan, Tr. 
Thaum. p. 630; AA. SS. 929). 

"A.D. 949 or 950. MAELFINAN, Bishop of Kildare, died." 

[The names of Culean McCellach and Mured McFoelan, are 
here inserted, as they may have been Bishops, as well as Abbots 
of Kildare, it is, however, much more probable that the 
immediate successor of Maelfman was Animosus, who is repre 
sented as having been very old at the time of his death. 

" A.D. 953. Cuilan, son of Ceallach, abbot of Cill-dara, was 
slain." (Four Masters.) "This year, the abbot Culean 
McCellach was slain, and the town of Kildare was pillaged by 
Blacar, the son of Godfred, at the head of the Danes of Dublin." 
(Colgan, Tr. Thaum. p. 629). 

" A.r>. 965. Mured MacFoelan, abbot of Kildare, of the Royal 
Blood of Leinster, was slain, by Amlave, Prince of the Danes, 
and Kerbal MacLorcan." (A A. SS. p. 107 ; Harris s Ware.) ] 

"A.D. 980. (981 according to O Donovan), ANMEHADH, Bishop 
of Cill-dara, completed his virtuous life in this world, at an 
advanced age." (Four Masters.) " B. Aumchadius, Episcopus 
Kildarensis, sancte traductam vitam in senectute bona finivit." 
(Tr. Thaum. p. 630). " St. Anmcha, Bishop of Kildare, died, 
an old and holy man." (Annal. Clonmacn.) In Colgan s 
Copy of the Four Masters, it is stated that he died at a place 
called Kenntar, " in loco qui Kenntar appellatur." To this holy 
Prelate, called in Latin, ANIMOSUS, is ascribed the Fourth Life of 
St. Brigid, published by Colgan. In various passages of his 
work, the author expresses himself in such terms as to lead the 
reader to infer that he was a monk or Bishop of Kildare. The 
Preface is addressed to certain brethren, and is as follows : 
" My mind, brethren, is filled with three emotions, viz. : of 
love, of shame, and of fear. Love urges me to commit to 
writing a life of the illustrious Brigid, lest that great 
abundance of virtues which God s grace conferred on her, or the 
many miracles accomplished through her, should be hidden and 
unheard. I feel prevented through shame, lest, as I suppose, my 
very plain discourse or poor judgment may displease my educated 
readers or hearers. Yet, my fear is still greater, for my weakness 
of mind in the composition of such a work presents a danger ; 
since I dread the taunts of critics and enemies tasting my very 
small intellectual viands. But, as the Lord ordered his poor to 
offer little gifts, when about to build his Tabernacle, ought we 
not give ours to build up his Church? What is she but a 
congregation of the just ? How is a prudent life formed, unless 


through the examples and records of the prudent ? Therefore 
shall I give a first place to love, I shall trample on shame, and 
I shall tolerate the carpers. I adjure you, O wise reader and 
intelligent hearer, that you overlook the text arrangement, and 
consider only the miracles of God and of his blessed handmaid. 
Indeed every husbandman should be fed on the fruits drawn 
from the furrows of his own field." (Father O Hanlon s Lives 
of Irish Saints, Vol. 2, p. 11, note.) 

" A.D. 985. MURCHAD MAcFLAN, Comorban of Conlaeth (i.e. 
Bishop of Kildare), died." (Four Masters.) 

"A.D. 1028. MAEL MARTIN, Bishop of Kildare, died." (Ware.) 
Colgan states that this Prelate died in 1030 ; he styles him 
Abbot of Kildare. (Tr. Thaum. p. 630.) 

"A.D. 1042. MAELBRIGID, or BRIGIDIAN, Bishop of Kildare, 
died." (Ware.) Colgan refers his demise to the same date, and, 
as usual, calls him Abbot of Kildare. 

[At the year 1076, the death is recorded of "Kelius, son of Dona- 
gan, Bishop of Leinster." That the title of Bishop of Leinster was 
attached to the See of Kildare at this period cannot be questioned. 
Both Mael Brigid, who died in ] 097, and Ferdomnach, who died 
in 1101, are designated by the double title of Bishop of Kildare 
and of Leinster. What raises a doubt about Kelius having been 
Bishop of Kildare is that his name does not occur in the Lists of 
the Bishops of this See, quoted by Colgan. (Tr. Thaum- p. 229.) 
The explanation suggested by Lanigan, namely, that in this case 
the title, Bishop of Leinster, meant no more than that he was a 
Leinster Bishop, and that he was called so because there is no 
record of the particular See he governed, looks improbable. 
Kelius is represented as a distinguished elder amongst those of 
Ireland, and died in the reputation of sanctity, at Glendaloch, in 
the above year. (Tr. Thaum. p. 308.) ] 

"A.D. 1085. FINN, son of GUSSAN, son of GORMAN, Bishop of 
Cill-dara, died at Cill-achaidh," i.e. Killeigh, King s County- 
(Four Masters.) Ware states that he died at Achonry. A 
Bishop of Kildare of the same name, who died in 1160 (vide 
infra), is recorded to have died, also at Killeigh and to be there 
interred. (Ware.) Evidently there is some confusion here; 
whether it be caused by the similarity of name of two distinct 
bishops or by the name of one being entered twice over, by 
mistake, would be difficult to determine. The latter explana 
tion appears to be the more probable, as there certainly was a 
Bishop of Kildare of this name at the latter date. 

The next Bishop of this See appears to have been FERDOMNACH, 
who was Bishop of Kildare in 1096 (Usher. Ind.Chron. ad ann.), 


in which year he assisted at a Council held in Ireland, by King 
Moriertach O Brien, together with Idunan, Bishop of Meath, 
Samuel, Bishop of Down, and other Prelates, all of whom 
subscribed an Epistle to Lanfranc, Archbishop of Canterbury, 
recommending for consecration Malchus, the first Bishop of 
"Waterford. It would appear that Ferdomnach resigned his See 
in this same year ; he lived until the year 1101 (Tr. Thaum. p. 
630), yet the deaths of two other Bishops of Kildare are stated 
to have taken place in the interval. Ware says, but apparently 
without authority, that Ferdomnach returned to his See on the 
death of Aed O Heremon. In the record of his death he is 
styled Bishop of Kildare, but it can be supposed that he retained 
the title, without having resumed the administration of the 
Diocese. (Lanigan, Vol. 3, p. 454 ; Harris s Ware.) 

priest or Bishop of Kildare and of all Leinster, post penitentiam 
optimam, quievit." (Annal. Ult. ad Ann.) The Four Masters 
recording the death of this Prelate in this year, style him " a 
learned Doctor and Bishop of Cill-dara and of Leinster." 

"A.D. 1100. AED O HEREMON, Bishop of Kildare, died." (Four 
Masters; Ware.) 

"A.D. 1101. FEARDOMNACH, Bishop of Cill-dara, died." (Four 
Masters.) Vide Supra. 

"A.D. 1108. The Bishop MAC-MIC-DONNGHAIL, Bishop of Cill- 
dara, died." (Four Masters.) 

" A.D. 1146. CORMAC O CATHSUIGH, styled Bishop of Leinster, 
by the Four Masters, died." (Harris s Ware.) 

" A.D. 1148. UA DUIBHIN, Bishop of Cill-dara, died." (Four 
Masters.) He is styled Abbot, by Colgan. (Tr. Thaum. p. 630.) 

"A.D. 1160. FINN MAC GORMIAN, Bishop of Cill-dara, and who 
had been abbot of the monks of Inbhair-chinn-trachta, for a 
time, died." (Four Masters.) " Finn (mac Tiarcain) O Gorman, 
abbot of the monastery of Greenwood, succeeded, and died at 
Killeigh, in 1160, and was there buried." (Ware.) The monastery 
of which this Prelate had been abbot previous to his appoint 
ment to the See of Kildare, was that of Newry, Co. Down. It 
was called by the several names of Monasterium Nevorense, 
Dubhar-chinn, Triagh, and Monasterium de viride Ligno (Green 
wood), and, in Irish, it was called Na- Juar. (Archdall. Monast. 
Hib.) This Bishop was amongst those who assisted at the 
Synod of Kells, or Mellifont, in 1152, as appears from the list 
quoted by Keating from the Annals of Clonenagh, no longer 
extant. (Lanigan, Vol.4t,p. 140.) Bishop O Gorman was the 


author of the Book of Leinster, one of the most valuable Irish 
historical works that have been preserved to us. A fac-simile 
of this work has been lately published by the Royal Irish 
Academy, at a cost of 1,500, half of which was defrayed out of 
funds voted by Parliament, and the other half by the Board of 
Trinity College, Dublin, in which Library the MS. has been 
preserved. For a long time this wonderful old manuscript was 
supposed to have been the Book of Glendalough, but the late 
Professor O Curry ascertained that it was, in reality, the Book 
of Leinster, and fixed its age and identified its writer from 
internal evidence. The book was compiled by Bishop Finn 
McGorman, for Dermod McMorrogh, King of Leinster, to whom, 
probably, the Bishop had at one time been tutor. Professor 
O Looney of the Catholic University informs us, in a memoir of 
the Book of Leinster and its contents, that the manuscript in its 
present state consists of 205 loose leaves; the general size of the 
vellum is lojby 9 inches. The manuscript contains a collection 
of historical tracts, tales, poems, genealogies, etc. It begins with 
a Book of Invasions of Erinn ; after which, the succession of the 
monarchs to 1169 ; then follow poems on Tara, and an ancient 
plan and explanation of the banqueting-hall of that Royal 
residence; on the Boromean Tribute, and the battles that ensued 
down to its remission; a copy of the Dinnsenchus, a topographical 
tract compiled at Tara about the year 550 ; an ample list of the 
early Saints of Erin, as well as pictures of social and political life 
in Ireland during the reign of the renowned King MacNessa. 
The general superintendence of the publication of this fac-simile 
lithograph was originally entrusted to Mr. J. T. Gilbert, F.S.A., 
and, on his retirement, was placed in the hands of Dr. Atkinson, 
T.C.D., who has prepared an Introduction to the volume. 

" MALACHIAS O BiRN, alias O BRIN, succeeded ; who is men 
tioned in the Life of St. Laurence, Archbishop of Dublin, published 
by Surius. He died on the 1st of January, 1176." (Ware.) The 
reference to this Prelate in the Life of St. Laurence is to the 
effect that the Saint, on a certain occasion, ordered him to 
undertake the cure of a lady who was mad, and possessed by an 
evil spirit, but that O Brin declined the task, alleging that he 
was not of sufficient merit to expel devils. Harris pretends that 
he was right in making this excuse if what historians, as he 
pompously calls them, say of him be true. But these historians 
of Harris are only Giraldus, who is well known to have told and 
repeated a great number of falsehoods. The story is, that when 
Fitzstephen was, in the year 1171, besieged in Carrig, near 
Wexford, by Donald, an illegitimate son of Dermod Mac 
Morrough, and the Danes of Wexford, O Brin, with O Hethe, 


Bishop of Ferns, perjured themselves to make Fitzstephen 
believe Dublin had been taken by the Irish, and all the foreigners 
destroyed ; in consequence of which Fitzstephen and his party 
surrendered. This was evidently a fable patched up to apologize 
for Fitzstephen s having surrendered. Ware, treating of this 
affair, shows that he did not believe Giraldus, whose tract he had 
before his eyes. Giving an account of these two Prelates, he 
omits all reference to that story, and it was reserved for Harris 
to foist the slanderous tale into that honest writer s works. 
(Lanigan, Vol. 4, p. 232.) 

"A.D. 1177. NEHEMIAS was made Bishop and sat about 18 
years." (Ware.) The name of this Prelate is attached, as a 
subscribing witness, to a grant of a carrucate of land called 
Dunower (Dunore), with a mill and all its appurtenances, made 
in 1178, to the Abbey of St. Thomas, Dublin, by King Henry 
II., for the souls of Geoffry, Earl of Anjou, his father, the 
Empress his mother, and all his ancestors, and for the King 
himself, and his sons. (Monast. Hib. p. 178.) 

We have no record of a Bishop of Kildare, from the death of 
Nehemias, which took place about 1195, to the appointment 
of Cornelius, which is assigned by Ware to the year 1206. 

" A.D. 1206. CORNELIUS MAC&ELAN, Rector of the Church of 
Cloncurry, afterwards Archdeacon of Kildare, was lawfully 
chosen Bishop, and consecrated in 1206." (Ware.) The same 
author, and also the Four Masters state that he died in 1222 ; 
the Annals of Innisfail set it down in 1223. He certainly died 
between July 29th, 1222, and the 12th of March, 1223. There 
is evidence in Close Rolls (6 Hen. III., Sweetman s Cat. Doc.\ 
of his being still living at the former date,* and, at the latter 
date we find the King empowering the Archbishop of Dublin, 

* May 19th, 1222. Bull of Pope Honorius III. to the Archbishop of Cashel. 
Henry, King of England has complained that the Archbishop, by his own 
authority, against Statutes of the General Council, and without reasonable cause, 
after appeal to the Pope, published a sentence of interdict against the King s 
subjects and laws. The Pope commands, if this be so, that within 15 days, the 
Archbishop relax the sentence. Otherwise the Pope commands the Bishops of 
Kildare, Meath, and Ossory, that they, after notice according to ecclesiastical 
form shall have been given, relax that sentence, hear_any question that may re 
main, decide absolutely without appeal, and cause their decree to be observed by 
the Pope s authority. . . . July 29th, 1222. The King, to the Bishops of 
Kildare, Meath, and Ossory. In the cause between the King and Donat, Arch 
bishop of Cashel, brought by authority of Papal letters touching the new vill of 
Cashel and the relaxation of the interdict, published against ^the King s tenants 
and lands in Monster, Decies, and Desmond, the King constitutes Henry, Arch 
bishop of Dublin, as his proctor, and will, by the Archbishop, hold valid the 
Bishop s decree, and suffer it to be executed; the King has signified the same to 
the opposing party. (Pat. Sen. III. apud Sweetman.} 


justiciary, to approve of Kalph of Bristol as his successor. 
(Pat. 7. Hen. III. Idem.) 

A.D. 1223. RALPH DE BRISTOL, so called, probably from having 
been born in that city, treasurer .of St. Patrick s, Dublin, was 
consecrated Bishop of Kildare in this year. William of 
Malmesbury s book of the Antiquities of Glastonbury is extant 
in the Library of Trinity College, Cambridge, wherein Ralph de 
Bristol is mentioned amongst those who granted 14 days of 
Indulgence to the Abbey of Glastonbury, 15 days of Indulgence 
to the Church of Toore, and 13 days of Indulgence to the Church 
of the Holy Trinity of Godenie. This Bishop went to great 
expense in repairing and beautifying the Church of Kildare. 
There are still remaining at the Cathedral of Kildare some 
ancient sculptures that would appear to belong to the period of 
Bishop Ralph s restoration. One is a full-sized recumbent 
figure of a bishop. It has no inscription. Some have supposed 
that this was the tomb of Bishop Lane, who died in 1522 ; but 
from an examination of the ornamentation-work on the sides, it 
has been pronounced, by those qualified to form an opinion, to 
belong to a much earlier date, probably to the 13th century. 
On each side of the head of the figure is an angel offering 
incense ; this would lead to the belief that the figure is intended 
to represent one of the Sainted Prelates of Kildare, probably St. 
Conlaeth. Another stone has two groups scultpured on front ; 
one, the Crucifixion, the other, our Lord bound and seated in 
front of the cross ; on one side a figure with the word Centurio 
carved overhead, and beneath this group is the following in very 
old raised text : " Ecce Homo. To them that devoutly say V. 
pr. nr. and V. ave before this ymage ar grant ocxvi yeres and 
xxvi dayes of pardon" Ralph de Bristol died about the 
beginning of the year 1232. (Annal Mulif. ad ann.) He 
wrote the Life of St. Laurence O Toole, a correct MS. of which 
is said to be in Ussher s Library in Trinity College, Dublin, and 
is the same Life as published by Surius. (Harris s Ware.) 

JOHN DE TAUNTON, Canon of St. Patrick s, succeeded. In 
November, 1232,_ licence was sent for the Chapter of St. Brigid, 
Kildare, by their messengers, William Precentor, John de 
Taunton and GeofTry de Chamberleng, to elect a Bishop in their 
Church, vacant by the death of Ralph, late Bishop of Kildare. 
(Pat. 17 Hen. III.) John de Taunton was elected, and, on the 
6th of August, 1233, the Royal assent was given. On the 10th 
of November following, a Mandate issued to Maurice Fitzgerald, 
justiciary, to give the Bishop seisin of the See and all lands and 
tenements thereto belonging, whereof Ralph, his next predecessor, 


was seized at his death. Mandate also to the Knights, free 
tenants, and others of the See, to be intentive and respondent to 
the Bishop, as their lord. (Close E. 18 Hen. III., apud 
Sweetman.) He died about the beginning of summer, 1258, and 
was buried in his Church. (Ware.) 

SIMON DE KILKENNY, so called because he was born in that city, 
a Canon of Kildare, was elected to this See in 1258, and obtained 
the Royal assent on the 21st of October, the same year, A short 
chronicle of the Dominicans places his death at April, 1272, but 
it is more likely that he lived to the year 1275. John de 
Samford, Escheator of Ireland, only accounts for the profits of 
the See from the vigil of St. Michael, 4th Edwd. I, that is, 1275, 
to their restoration to Nicholas Cusack (Chief Remembrancer.) 
So that either the Escheator did not account for the full time of 
vacancy or else Simon did not die till 1275. (Harris s Ware.) 

On the death of Simon, one part of the Chapter of Kildare 
elected Stephen, Dean of Kildare, another part stood firm to 
William, the Treasurer of Kildare. This proved a cause of 
tedious contest at Rome, and was the occasion of a long vacancy 
in the See. Finally, Pope Nicholas III. annulled both elections, 
and declared NICHOLAS CUSACK, a Minorite and a native of 
Meath, Bishop, on the 27th of November, 1279. Wadding, 
ad ann. 1279, tells us, and in, the Eegisi. Pontif. torn. 5, p. 
459-60, gives the Bull of Nicholas III., attesting, that neither 
election was nulled, but that both had resigned their claims, 
after prosecuting them at Rome. The Treasurer resigned by 
letter, the Dean resigned personally before the Pope who fully 
recognised the right of election in the Chapter, and, only to 
prevent evil, appointed Cusack De Apostolica Plenitudine. A 
letter from " Nicholas de Cusack of the Order of Franciscans, 
and elect of Kildare," to the King, dated, Paris, the Feast of St. 
Matthias Apostle (1279), sets forth " that the Canons of Kildare 
had, sometime before, during vacancy in their Church, dis 
cordantly held two elections of two persons ; those persons 
having voluntarily renounced all right under the elections, the 
Pope, of the plenitude of his power, had lately promoted him 
(Nicholas) to be Bishop, as appears by the Pope s letters which 
he sent for inspection. Having been enjoined to proceed at 
once to the Pope s presence, he besought the King to order the 
temporalities of the Church to be restored in his name to Hugh 
de Fraxiniis, his Proctor and Commissioner General, receiving 
from him on the Bishop s behalf the customary oath of fealty 
which the Bishop himself will humbly and dutifully tender to 
the King on his return from the Court of Rome." (Royal Letters ; 
Cal Doc. Siveetman.) On the 24th December, 1280, the King 


intimates to the Knights, free and other tenants of the Bishopric 
of Kildare, that, the Pope having, as appears from his letters 
directed to the King, conferred the Bishopric on Nicholas de 
Cusack, the King accepts the collation, takes fealty from Nicholas 
and restores the temporalities ; Mandate accordingly to the above 
Knights, etc., to be intentive and respondent to Nicholas as their 
Bishop ; Mandate also to Robert de Ufford, justiciary of Ireland, 
to deliver to Nicholas or his attorney the temporalities of his 
See ; and a further Mandate to Stephen, Bishop of Waterford, 
treasurer, to cause payment to be made out of the King s 
treasure to Nicholas, Bishop of Kildare, of 100 marks, of the 
King s gift. (Pat. 9 Edwd. I., Cal. Doc. Sweetman.) 

In 1292, this Prelate was joined in commission with Thomas 
St. Leger, Bishop of Meath, to collect a Disme or tenth, granted 
by the Pope to the King for the relief of the Holy Land. The 
Papal document commanded that a tenth of all ecclesiastical 
rents, profits and oblations in Ireland, according to their true 
value, should be paid towards the expenses of the meditated 
Crusade, and "because," the document adds, "there are various 
valuations of these revenues in that country, we impose it on 
your consciences, that, on due consultation in the places to be 
taxed, you study to assess the true and honest value thereof." 
(Rymer s Foedera, ad ann.) Such valuation was accordingly 
made in the course of three years, and is yet extant. This 
estimate is, in a legal point of view, the more important, because 
all the taxes, as well to the successive Kings as to the Popes, 
were regulated by it, down to the 20th year of the reign of Henry 
VIII. (D Alton s Memoirs of Archbps. Dub. p. 108.) This 
assessment is known as Pope Nicholas s Taxation. Bishop 
Nicholas Cusack died in September, 1299, and was buried in his 
own Church. (Ware.} 

WALTER DE VEELE, sometimes called WALTER CALFE, Chan 
cellor of Kildare, succeeded. King Edward I. confirmed his election 
on January 5th, 1300, and he was restored to the temporalities 
of his See on the same day. His consecration took place in St. 
Patrick s, Dublin. During his Episcopacy, in 1310, a Parliament 
was held at Kildare. He died in November, 1832, and was 
buried in his Church. (Ware.) A drawing of the Seal of this 
Bishop is in the Archives of Christ Church, Dublin. 

EICHARD HULOT, or HOWLOT, succeeded in 1333, after an in 
terval of half-a-year. He had been, first, Canon, and afterwards 
Archdeacon of Kildare. He obtained restoration of the temporals 
on the 26th of April, 1334, and died on the 24th of June, 1352. 
(Book of Obits.) 


THOMAS GIFFARD, Chancellor of Kildare, was elected Bishop 
by the Dean and Chapter of Kildare, and was consecrated in 135 3, 
or, as some state, in 1355. He died on the 25th of September, 

1365, and was buried in the Cathedral of St. Brigid. (Ware.) 
After the death of Dr. Giffard, the See continued vacant for 

one year. 

ROBERT DE AKETON, a Hermit of St. Augustine, succeeded, in 

1366. He had been elected Bishop of Down, on the 18th 
November, 1365, but that election having been annulled by the 
Pope, he was appointed to the See of Kildare in the yea** 
following. He was still living in 1367, but, how long after that 
he survived, does not appear. If we may credit certain short MS. 
Annals of his Order, he died, Bishop of Kildare in 1368. 
(Harris s Ware.) 

One GEORGE, is stated to have been the next Bishop and to 
have died in 1401. (Ware.) 

The Parliament _of England, oppressed by the increasing 
expense of supporting the Government of Ireland, addressed 
King Edward III. on the subject, who immediately despatched 
Nicholas Dag worth hither, to convene a Parliament for granting 
a liberal subsidy. Writs were issued to the Bishops, to choose 
two of the clergy in each diocese ; the Sheriffs were to hold 
county elections, and cities and boroughs were to return 
members. This representation of Ireland sat at Westminster in 
1376. The clergy who represented the Diocese of Kildare were 
William White and Richard White. Leighlin sent none. The 
representatives for the County of Kildare were John Rochford 
and Peter Rowe ; those for County Carlow were Geoffrv de 
Valle and Philip de Valle. 

^ HENRY DE WESSENBERCH, a Minorite, was provided to this 
See, by the Pope, on the 4th of the Ides of December, 1401, says 
Luke Wadding in the 5th Vol. of his Annals of that Order; of 
whom I find nothing more. (Ware.) 

THOMAS was the next Bishop. He died in 1405. (Ware.) In 
1405, the King presents a Clerk to the Treasurership, the 
temporalities of the See being in his hands by resignation of 
Robert, the late Bishop. (Rot. Pat. 7 Hen. IV.) Perhaps 
Robert was a mistake for Thomas. (Fasti.) 

The name of the Prelate who filled the See of Kildare between 
the death of Thomas and the appointment of Donald Orici, 
which took place on the 26th October, 1419, is not recorded 
but, that there was a Bishop in the interval, appears from the 
wording of the entry in the Vatican Archives. " Sept. Kal. 



Novembris, 1419, provisum est ecclesiae Daren, in Hib. Vac. per 
mortem, de persona Donaldi Oricii, Mindeu (Miden ?)" (Brady s 
Episcopal Succession.) 

JOHN MADOCK, Archdeacon of Kildare and a member of the 
University of Oxford, succeeded. He died in 1431. Bale makes 
mention of one Quaplod, a Carmelite, who, he says, was Bishop 
of Kildare in those days ; but in this he appears to have been 
mistaken. Quaplod was Bishop of Derry, and not of Kildare, 
as appears from Leland, De Script. Brit. (Harris s Ware.) This 
error is easily accounted for ; the Latin names of the two Sees 
Derriensis and Darensis being so nearly alike, the one may have 
been readily mistaken for the other. 

WILLIAM, Archdeacon of Kildare, succeeded, by provision of 
Pope Eugenius IY. His appointment took place on the 8th of 
August, 1431. "S.D.N. de novo providit de persona Wilhelmi, 
archidiaconi ecclse. Daren, eidem ecclesiae vac. per obitum. Cui 
alias per D. Martinum praedecess. Nostrum ejusdem Wilhelmi 
persona prov. fuerat, et infra tempus in Constitutione super hoc 
dedita praefixum, literas confici non fecerat." (Vatican Archives, 
Brady.) This Prelate died in April, 1446. A drawing of a seal 
is given in the " Irish Penny Journal," 1840 ; it is inscribed, 
" Sigillum Willmi Dei Gracia Kyldarens. Epi." Probably it was 
the Seal of William who became Bishop in 1432. It bears a 
triple canopy ; underneath this, in the centre, is a figure of the 
Virgin and Child ; and, on the sides, SS. Patrick and Brigid. 
Below, in a niche, is a Bishop, between two shields, one of which 
bears the Royal Arms of England and France, and the other, 
two keys in saltier, with a Royal crown above the crossing. It 
is observed that these are the Arms of the See of York Query 
the reason for the Royal Arms was that Bishop, a member of 
a family sprung from the Blood Royal of England ? (Cotton s 

GEOFFRY HEREFORD, a Dominican, was advanced to this See, in 
1447, at the instance of King Henry VI. His name, as Bishop 
elect of Kildare, occurs in the following entry, dated 1st 
September, 1447 : " R.P.D. Galfridus Herford, electus Daren, 
person aliter obtulit," etc. (Brady s Episc. Sue.) Ware states 
that his consecration took place at Easter, 1449, but it could 
hardly have been delayed so long after his appointment. He 
died about 1464, and was buried at Kildare. (Ware.) 

RICHARD LANG next appears as Bishop of Kildare. Ware 
describes him as " a man of great gravity and prudence." On 
the death of John Bole, Archbishop of Armagh, in 1470, Dr. 


Lang of Kildare had the temporalities of that See committed to 
his care; he continued custodee for about three years. The 
Dean and Chapter of Armagh earnestly requested the Pope to 
appoint him their Archbishop, but Sixtus IV. made another 
appointment. A copy of the commendatory letter of the Dean 
and Chapter of Armagh is to be found in the Registry of Armagh 
(Regist. Octav.) Therein they testify that Richard was " noble 
both by birth and merit, well instructed in Apostolical and 
Ecclesiastical discipline, in faith truly Catholic, by nature 
prudent, wise, docile and patient; in behaviour temperate, in life 
chaste, sober, humble, affable, compassionate and learned ; well- 
read in the Law of God ; wary in expounding the Scriptures, 
and deeply versed in the Tenets of the Church." (Harris s 
Ware.) Dr. Brady (Episc. Succn.) says that " on the death of 
Hereford, Richard Lang was appointed, and, although his title 
to the See was challenged by the Pope, held it until his death 
in 1474 " 

DAVID succeeded, but died, according to Wadding (Annal. 
Tom. 6, p. 830) before his Apostolic letters were completed. 

JAMES WALE, a Minorite and Doctor of Divinity, was chosen 
Bishop of Kildare, and consecrated on the 5th of April, 1475. 
He died on the 28th of April, 1494, and was buried in the 
Church of the Franciscans, in London, of which he was Guardian, 
having resigned his See long before his death and lived in great 
tranquillity in that monastery, having, meantime, been suffragan 
to the Bishop of London. (Harris s Ware.) 

WILLIAM BARRETT succeeded to the Bishopric of Kildare on 
the resignation of Dr. Wale. He, also, resigned this See, soon after 
his appointment. He is, doubtless, the same William, called 
Bishop of Kildare, who was Vicar to the Bishop of Clermont, in 
France, in 1493. The period during which this Prelate and his 
immediate predecessor governed the See of Kildare, was but 
seven years. (Ware.) 

EDMUND LANE succeeded, in 1482, on the resignation of Dr. 
Barrett. He was a great benefactor to his Cathedral Church! 
He founded a College at Kildare in which the Dean and Chapter 
might live after a collegiate manner. This Prelate was induced 
by the Earl of Kildare, to assist at the coronation of Lambert 
Simnel; he was, afterwards, pardoned for this in 1488 (MS. 
Marsh s Library, No. 35), and did his homage and fealty before 
Sir Richard Edgecomb, whom the King had commissioned for 
that purpose, on the 24th of July in that year. In 3494, he 
assisted at a Provincial Synod, held in Christ s Church, Dublin 


under the presidency of Archbishop Walter Fitzsimon. Ware 
states that he died in 1522, but this is a mistake, as the 
Consistorial Act, appointing his successor, in ] 526, mentions that 
the See had been vacant 13 years. Therefore, Dr. Lane must 
have died about the year 1513. He was buried in his own 
Church. Ware adds that a monumental effigy of a Bishop, still 
to be seen at Kildare, without any inscription, is supposed to be 
that of this Prelate. The reasons for doubting the accuracy of 
this supposition have been already stated. (See p. 14.) In 
Harris s Ware an engraving is given of a seal, inscribed: 
" Sigillum Edmundi, Dei Gra. Darensis Epi. 1496." This 
seal represents two figures under a double canopy, probably 
those of SS. Brigid and Conlaeth ; below, within a niche, is a 
Bishop in his robes, seated ; on each side of him is a shield, 
charged with armorial bearings. (Fasti.) 

During the prolonged vacancy that intervened in this See, 
after the death of Dr. Lane, a suit at law was carried on 
between Hugh Inge, Archbishop of Dublin, and the Dean 
and Chapter of Kildare, concerning the right of visiting 
the Diocese of Kildare during the vacancy of the See. 
This disputed point was finally referred to the arbitration 
of Dermod, Bishop of Kilmore, a learned Canonist, and Walter 
Wellesley, Prior of Conall. There is extant (Lib. Niger, p. 35), 
a copy of a bond for 40, executed by the said Archbishop, to the 
Dean and Chapter of Kildare, dated the 13th of November, 
1523, and conditioned to stand by the arbitration of the said 
persons. How the controversy ended is not recorded. (Harris s 

In 1523, we find* the Earl of Kildare writing to Cardinal 
Wolsey in favour of the promotion of EDWAED DILLON, Dean of 
Kildare, to be Bishop of that See. The following is the text of 
this letter. From the Chapter House, Bag. Ireland, No. 18: 


" In my moosi humble maner I recommaunde me unto your 
Grace, beseching God to rewarde Your Grace for the good 
favoures that pleased you to shew unto me in my causes at all 
tymes. Pleas it your Grace to be advertised that at my being 
in England, eight years passed, I made peticion to the Kinges 
Grace that I might have had the next avoidaunce and denomi 
nation of the Bisshopprik of Kildare, where withall he was then 
contented ; which Bisshopprik do not excede the yerely valure 
of an hundrith mark Stirling, the substance whereof lieth in the 
Irishry, and will not be lightly had but by temporall power. It 


is now voide by the dethe of the last Bishop there, so as I have 
now writtyn to the Kinges Grace disiring to have his letters of 
denomination therefore unto this berer, Maister Edward Dillon, 
Deane of the Cathedrall Chirch of Kildare, foresaid ; which is of 
vertuous living and of English name and condicion ; unto whom 
I beseche your Grace to be good and gracious lord, and that he 
may have youre gracious favoures in the expedicion of the same 
and the rather at this my poore contemplacion, etc., etc. Writtyn 
at my manour of Maynoth, the 8th day of Februarii," (1523.) 
State Papers, Hen. VIII. Vol. 2. From Ware and the official 
entry of Dr. Dillon s appointed as Bishop, it appears that his 
name was Thomas, not Edward. This maybe a mistake on the 
part of the Earl of Kildare. If not, it may be concluded that, 
failing in obtaining the Bishopric for Edward, he procured the 
promotion for a namesake, perhaps a brother. 

On the 24th of August, 1526, THOMAS DILLON was appointed 
to the See of Kildare, then for 13 years vacant. " Die 24 Augusti, 
1526, referente Card. Campegio, providit ecclesiae Daren, in 
Hibernia, quae per XIII. annos vacavit per obitum Edmundi 
extra Romanam Curiam, vacanti, de persona Thomas N. (sic) 
cum retentione Monasterii Sti Petri, et aliorum beneficiorum 
prout in cedula." (Barberini Archives.) This Prelate was a 
native of Meath, and had been educated at Oxford. (Ware.) It 
is stated that Dr. Dillon vacated the See in 1528, and was 
succeeded by Dr. Stoll. He died in 1529. 

PETER STOLL, D.D., a Dominican friar, was promoted to this 
See by Clement VII., on March 15th, 1529. (Hib. Dbm. p. 485.) 
The following uncomplimentary reference to this Prelate is 
found in the State Papers, Anno 1528, ii., p. 141. Cowley to 
Wolsey: "Anthony Knevet hath obteyned the Bishoprik of 
Kildare to a symple Irish preste, a vagabounde, without lernyng, 
maners, or good qualitye, not worthy to bee a hally water clerk, 
(Aquaebajulus ; this office was, by a constitution of Archbishop 
Boniface, to be conferred upon poor clerks. Note to St. Papers?) 
As I here the Kinges Highnes wol pay for his bulles out of his 
owne cofers ; whereof others in Ireland would greatly marvaille, 
soche as have doon the Kinges grace good service." The 
appointment of Dr. Stoll, no doubt, frustrated the plans of the 
hangers-on at Court. Evidently his being an Irishman was 
regarded by them as a disqualification. 

WALTER WELLESLEY succeeded, on the 1st of July, 1529. " Die 
Primo.Julii, 1529, ad relationem Cardinalis de Cesis, ecclesiae 
Daren, in Hibernia, vacanti per obitum Thomae, defuncti extra 


Romanam Curiam, provisum fuit de persona Walter! Welleschi." 
(Barberini Archives). Dr. Wellesley is here represented as the 
immediate successor of Dr. Dillon, from which it would appear 
either that Dr. Stoll declined the proffered dignity or that his 
selection was not confirmed by the Pope. Dr. Wellesley was 
Prior or Commendatarius of Conall, and, for a time, Master of 
the Rolls and Privy Counsellor. His appointment was made by 
Pope Clement VII., at the instance of King Henry VIII. Ten 
years previously, the King had endeavoured to advance him to the 
See of Limerick, but the Pope refused to sanction the appoint 
ment. He had also been strongly recommended, by the Earl of 
Surrey, for the See of Cork in September 1520 ; but he declined 
the Bishopric unless he were allowed to keep his Priory with it 
(State Papers, ii., p 42.) Previous to his advancement to the 
Episcopate, we find him, in 1528, associated in a Commission 
with Sir Walter de la Hyde, to effect the liberation of the Lord 
Justice Delvin whom O Conor had taken prisoner. He held his 
Priory during his life, in virtue of a dispensation. On the 14th of 
June, 1535, he was named a Commissioner, with Edward 
Staples, Bishop of Meath, John Allen, Master of the Rolls, 
Gerald Aylmer, Chief Baron of the Exchequer, and Thomas 
Heth, Chief Remembrancer, for suppressing and dissolving the 
Nunnery of Greyn (Graney), County Carlow, the possession of 
which was afterwards given to the King by Act of Parliament. 
These appointments to Commissionerships frequently took place 
without the knowledge or consent of those named, and, in 
numerous instances, the persons appointed refused to serve upon 
them. That it was so in the present case there is every reason 
to believe. This Prelate died in 1539, and was buried in the 
Church of his Order at Conall, where there still remains to his 
memory an altar tomb (now built into the wall), having the 
figure of a Bishop, with mitre, pastoral staff, &c., in low relief, 
and around the verge of the stone this inscription in Gothic 
characters: "Hie jacet frater Walterus Wellesley, quondam 
Episcopus Darensis, hujus Domus Commendatarius, cujus 
animae propitietur Deus. Qui obiit Anno Domini M.D. ..." 
" Here Lieth brother Walter Wellesley, late Bishop of Kildare, 
Prior of this House, to whose soul may God be merciful. He 
died in the year of our Lord M.D. ..." 

On the death of Dr. Wellesley, DONALD O BEACHAN, a Minorite, 
of the Convent of Kildare, was provided to this See by the Pope, 
on the 16th of July, 1540. " Die 16 Julii, 1540, referente R.D. 
Card. Ghinutio, providit ecclesiae Kildaren, in Hibernia, vacanti 
per obitum quondam Waited Walteront (sic) extra Romanam 


Curiam defuncti, de persona fratris Donaldi Obechan, etc." 
(Barberini Archives, apud Brady). O Beachan died a few 
days after his appointment. 

THADY REYNOLDS, rector of the Church of Olmar, in the diocese 
of Meath, was appointed by the Pope, Bishop of Kildare, on the 
15th of November, 1540. "Die 15 Nov., 1540, referente 
Ghinutio, providit ecclesiae Kildaren. in Hibernia, vacanti per 
obitum Donaldi Obegan, extra Romanam Curiam defuncti, 
de persona Thadei Raynaldi, presbyteri, et rectoris parochialis 
ecclesiae de Olmar, Miden. dicec., cum retention e omnium et 
singulorum Absolvens, etc." (Barberini Archives, Brady). 
The King, who was then in open revolt against the Church, 
refused to acknowledge Dr. Reynolds, and went about making 
an appointment of his own, in the person of William Miagh. 
This Miagh had Thomas Lancaster as his successor, by royal 
authority. In 1554, a Commission, composed of Dowdal, Arch 
bishop of Armagh, Thomas Leverous, and other delegates, 
deposed Lancaster. 

On the 1st of March, 1555, THOMAS LEVEROUS was nominated 
to the See of Kildare, by Queen Mary, and was confirmed by the 
Pope, on the 30th of August following. He had been appointed 
Dean of St. Patrick s, Dublin, the year previous, and, by special 
privilege, he was allowed to retain that dignity after his appoint 
ment as Bishop of Kildare. In Cotton s Fasti it is stated that 
Dr. Leverous, at the time of his appointment to Kildare, was 
Archdeacon of Armagh. " Die 30 Aug., 1555, referente R. 
Morono, providit ecclesiae Daren., tune per obitum bo. mem. 
Walteri, olim Episcopi Daren., extra Romanam Curiam defuncti, 
vacanti, de persona Thomae Leveri Episcopi olim Leighlinen., 
pro quo Ser mus - D. Philippus Rex et S ma D. Maria, Angliae 
Regina eidem S fci> S. super hoc scripserunt, ipsumque illi in 
Episcopum prefecit, etc. Et cum retentione Decanatus Ecclesiae 
S tL Patritii, prope et extra muros Dublinen. quern obtinet et 
cum clausulis opportunis," etc. (Barberini Archives). 

In the foregoing Consistorial Act, as Dr. Brady remarks, the 
succession is traced from Leverous to Wellesley, passing over 
O Beacan and Reynolds, though both were appointments of the 
Pope. This may be because the former was prevented by death, 
and the other, by the opposition of the King, from obtaining 
possession of the See. Dr. Leverous most probably had received 
Episcopal Consecration many years previous to his appointment 
to Kildare. In 1541, information reached Rome that Dr. 
Saunders, Bishop of Leighlin,was dead ; whereupon, Dr. Leverous 



was appointed to succeed him, as we learn from the following 
Consistorial^entry : "Die lunae 14 Novembris, 1541, referente 
Reverendissimo Cardinale Gambara, sua Sanctitas Providit 
Ecclesiae Leghlinensi, in Hibernia, vacanti per obitum Matthei, 
olim Episcopi Leghlinensis, extra Romanam Curiam defuncti, de 
persona Thomae Leuros, Presbyteri Midensis (sic), cum 
retentions Parochialis de Conalis, Ordinis S. Augustini Darensis, 
Diocesios, et aliorum obtentorum." (Barberini Archives). In 
this passage Dr. Leverous (or Leuros as he is there named ; 
probably his real name was Lewry or Lowry), is styled a priest 
of Meath ; either this is a mistake or else he may have held a 
benefice in that diocese conjointly with that of Conall; the Act 
refers to his possessing more benefices than one. The infor 
mation which led to his election to the See of Leighlin proved 
unfounded, as Dr. Saunders lived till 1549 ; still it would appear 
that the mistake was not detected until after the consecration 
of Dr. Leverous had taken place, as, in the official record of his 
appointment to Kildare, he is styled Bishop of Leighlin, " olim 
Episcopus Leghlinensis! 

Dr. Leverous had been tutor to Gerald, half-brother to the 
Earl of Kildare, and his successor in the title. When the Earl 
and his five uncles were treacherously seized and sent to Eng 
land, in 1535, to be soon after led to the scaffold, the boy Gerald, 
the only hope of the family, was saved by his faithful tutor. 
The youth was then lying ill of small-pox at Dunore, in the 
County Kildare, but " his nurse immediately committed him to 
the care of his tutor, Thomas Leverous, a priest and foster- 
brother of his father, who carefully conveyed him, in a large 
basket, into Offaley to his sister Lady Mary O Conor. There he 
remained until he had perfectly recovered, when he was 
removed, first to O Dun s Country, and, after three months, to 
Thomond, where he was under the care of his cousin, James 
Delahoide, eldest son of Walter Delahoide of Moyglare." (Earls 
of Kildare; by the present Duke of Leinster.) During the five 
years that Gerald continued in Ireland, travelling from district 
to district, and ever varying his disguise, he was constantly 
accompanied by his faithful guardian and preceptor. At length, 
in March, 1540, the young Gerald, with Leverous and two 
others, escaped into France, landing at St. Malo, where they 
were hospitably received by the Governor, Monsieur de 
Chateaubriand (ancestor, no doubt, of the distinguished writer 
of that name, and who was himself born at St. Malo). The 
following is the account given by Allen Governors, the Captain 
of the vessel :- " That he, being with his shipe on marchandyse 


in Yrlande, ner unto thos partes wher great Adonels abyding is, 
ther came unto him the sayde Adonel with certeyne other 
religiouse parsons or men of the churche, the which entreatyd 
with him to bring over the sayde FytzGarethe; the which thing 
was agreyd and an act passyd between them sygnyd by a notary. 
In the which acte he was bownde to render him saffe aland at 
St. Malo, and the other that shuld pase lykewyse with him, and 
a certain nomber of silver vessell also. The sayd FytzGarethe 
was convayde aborde the ship in the nyght in a small cocke, 
havying on but a saffronyd shurtt and bareheaddyd, lyke one of 
the wylde Yreshe, and with him 3 persons. The one was a prest, 
his name they know not, but they say he is his schole master, 
and hath governyd him ever sins the deathe of his father, the 
which they say also kepythe him so under that, and yff he rebuke 
him never so little, he treamblythe for fear." (State Papers, 
Vol. III. p. 211.) The intrigues of the English King soon 
obliged the young Geraldine to fly from France and subse 
quently also from Flanders. He then took refuge in Rome 
" where he was treated with the greatest affection." (Earls of 
Kildare.) In Rome he was liberally provided for by Cardinal 
Pole, and pursued his studies there, from 1543 to 1548, when he 
returned to Ireland, still accompanied, as in all the vicissitudes 
of his fortunes, by Dr. Leverous. (Dr. Moraris Archbishops of 
Dublin; De Eosarios Hist, of Geraldines, translated by Eev. 
C. P. Meehan.) 

Dr. Leverous was mainly instrumental in organizing that 
confederacy of the Irish chieftains, Desmond, O Brien, O Donnell 
and O Neill, which, in 1537 and 1540, well-nigh overthrew the 
English power in Ireland. The despatches of the time declare 
that "never was such a combination seen in Ireland," and, 
whilst the English Commanders portray their own alarms, and 
their treacherous designs, they also record the interesting ^fact 
that the Irish confederates had appealed to arms to defend " the 
supremacy of the Pope and the Geraldines." (State Papers, Hi. 
145: Dr. Moran s Archbps. Dub. p. 57.) 

In Shirley s Original Letters, p. 61, a curious letter appears 
from the Lord Deputy, Sir James Crofts, to the English Court, 
proposing Dr. Leverous for either of the vacant Sees of Cashel 
or Ossory. This high Protestant official states, regarding Dr. 
Leverous, that " for learning, discretion, and ^in outward 
appearance) for good life, he is the meetest man in the realm, 
and best able to preach in the English and Irish tongue. For *s 
much (he adds) as he was thought an offender for conveying the 
lord Garret out of the realm, and notwithstanding, since had his 



pardon, I dare not become a suitor for him, although, as I have 
said, I know no man so meet. I heard him preach such a sermon 
as, in my simple opinion, I did not hear in many years." Dr. 
Leverous, however, was not the flexible character required by 
the ^English courtiers, ready to subordinate his religious 
opinions to prospects of worldly advancement. It was not until 
the year 1555, on the deprivation of Thomas Lancaster, the 
Protestant Bishop, that Dr. Leverous was advanced to the See 
of Kildare, his native diocese. Though his nomination received 
the sanction of the Holy See in August, yet the Bull of his 
appointment did not reach Ireland till the 19th of December, 
owing to the illness of the messenger to whom it was entrusted. 
In the Auditor General s Office there is a petition of Dr. 
Leverous, praying to be allowed the main dues of the See from 
the date of the Pope s Bull, which profits are stated to be forty- 
four pounds per annum. His petition was granted, as appears 
by the Order, which is dated the 15th of February. (Masons 
History of St. Patrick s Cathedral, p. 162.) 

When, on the accession of Elizabeth, Dr. Leverous was 
summoned to take the oath of supremacy, he decisively refused. 
A fiat of Elizabeth, dated 4th February ii Elizab. at 10a.m., 
preserved in the Public Record Office, Dublin, 199 (6274) 
certifies that the oath of supremacy was refused by William 
Walsh, Bishop of Meath, and Thomas, Bishop of Kildare, they 
"affirming their conscience to be their let." The interview of 
Dr. Leverous with the Deputy is thus described in Mason s 
Hist, of St. Patrick s, " The Lord Deputy asked him why he 
refused to take an oath which had been already taken by so many 
illustrious men. TheBishop made answer, that all ecclesiastical 
jurisdiction was derived from Christ, and since the Divine 
Jj ounder of the Church did not deem it fit to confer ecclesiastical 
authority even on the most privileged of women, his own blessed 
Mother, how could it be believed that supremacy, and the 
primacy of ecclesiastical authority should, in future ages, be 
delegated to any one of that sex. He added, that according to 
the command of the Apostle, no woman should presume to speak 
authoritatively in the Church, much less should she preside and 
rule there ; and, to confirm this opinion, he adduced authorities 
Irom bt. Chrysostom and Tertullian and other writers. The 
Deputy, abandoning this line of argument, then represented to 
him that if he refused to comply, he must be deprived of all his 
revenues ; to which the worthy Bishop replied in the words of 
the bacred Text : " What shall it profit a man to gain the whole 
world, if he lose his own soul ?" The threat was soon put in 


execution. Dr. Leverous was deprived of all the temporalities 
of his See, and compelled to fly to concealment. He abode for 
some time at Adare, where he supported himself by teaching 
school, and where he had, as an assistant, Richard Creagh, 
afterwards Archbishop of Armagh. He subsequently returned 
to his Diocese, where he continued to exercise the duties of his 
sacred office, constantly exposed to the extreme penalties which 
detection would have brought on him. At length, broken down 
in health by unceasing labours and privation, he breathed his 
last in a poor hut at Naas, at the age of 80, about the year 1577, 
and was buried at the parish church of St. David. Father John 
Holing, S.J., in an interesting document on the " Irish Martyrs 
during the reign of Elizabeth," preserved in the Irish College of 
Salamanca, pronounces a high eulogium on Dr. Leverous, and 
states on the authority of trustworthy persons, that the holy 
Bishop s grave was glorified by many miracles. Sad to relate, 
the hallowed spot where this saintly Prelate s relics are laid ^is 
unmarked and even unknown ! The following is the passage in 
Father Holing above referred to ; it is taken from " Perbreve 
Compendium, in quo continentur nonnulli eorum qui^ in 
Hibernia, regnante impia Eegina Elizabeth, vincula, exilium 
et martyrium perpessi sunt; compositum a P. Joanne 
Hollingo, Hiberno } Societatis Jesu. " Thomas Louros, Kil- 
darensis Epus., vir pietate et doctrina praeditus, sub Edwardi 
Sexti "Regis imperio, omnibus, non solum dignitatibus, verum et 
bonis (quod Eegem Ecclesiae caput esse negaverit) spoliatus fuit. 
Mortuo Edwardo, regnavit Maria Regina christianissima, a .qua 
praedictus Episcopus in pristinam dignitatem magno curn 
honore et populi consolatione, restitutus est. At, post sex 
annos, succedente impia Elizabetha, et inhumaniter in Catholicos 
saeviente, in priorem incidit calamitatem adeo ut rebus omnibus 
amissis, modo hie modo alibi, cum magno vitae discrimine, vitam 
degere coactus fuit, saepeque ad vitam tuendam pueros et rudes 
gramaticam, tanquam pauper pedogogus, docere. Sacramenta 
praeterea, et alia ut Epum. decet, magno cum zelo et fervore 
quasi per totum regnum rninistrabat. Yitia et publice et 
privatim reprehendebat, monita salutis, consilia omnibus dabat. 
Hisce tandem, et smilibus laboribus per multos annos fortis hie 
Jesu Christi miles, in orthodoxa fide constantissime perseverans, 
senio, infirmitateque (nam octogenarius erat) confectus, in oppido 
quod Naze in Lagenia Provincia dicitur, e vita discessit circa 
annum 1577, cujus corpus in dicto oppido sepultum jacet, 
multaque (ut fide digni testantur) edidit miracula,"- Spic. Ossor. 
Vol. I, p. 82. 


Father Holing is himself enumerated by Tanner amongst the 
heroic confessors of the Society of Jesus ; he died a victim of 
charity whilst attending those stricken with the plague, at 
Lisbon, in January 1599. (Dr Moran.) 

In the JRenehan MSS. is a paper entitled Episcopi Hiberniae 
Marytres, in which the following reference to Dr. Leverous 
occurs : " Thomas Leurus Kildariensis Episcopus post egregiarn 
navatam sarmentis hseresios amputandis operam, quam, licet 
interim haeretici supplicia multa et ipsum de more Phalaridis 
taurum intentassent, nunquam quoad potuit intermisit, Qua 
ratione suam decurtavit vitam : satellitibus quaque cursitantibus 
et subsessiones in quibuscunque divorgiis struentibus ut mortem 
accelerarent quam tandem adeptus est, 1577." 

In such high esteem did the Apostolic Commissary, Father 
David Wolfe, S.J., hold Dr. Leverous that we find him, in 1563, 
nominating the Bishop of Kildare, first, on the list of those 
names presented to the Cardinal Protector of Ireland as worthy 
of being advanced to the vacant Primatial See of Armagh. 
" Illme. Revme. Dfle. Hos invenimus esse idoneos qui nunquam 
ab unitate Sanctae Matris Ecclse. deviaverunt. 1. Thomam 
Leverum, Epum. Kyldaren. qui, tempore Henrici 8 vi , Edwardi 
ejus filii, et etiam hoc ipso tempore expulsus fuit suo Episcopatu 
eo quod noluerit obtemperare in parliamenta haereticis." The 
others named were Dr. Walsh, Bishop of Meath, and Hugh, 
Bishop of Limerick. 

From the death of Dr. Leverous, in 1577, to the year 1629, 
the See of Kildare was administered by Vicars Apostolic. Even 
in the life-time of Dr. Leverous, namely, on the 10th of April, 
1575, Dr. Richard Creagh, Archbishop of Armagh, received 
faculties for the entire Province of Dublin. (Brief noted in Dr. 
Moran s Archbps. Dub. p. 83.) 

The Rev. Robert Lalor was Vicar-General of the Dioceses of 
Dublin, Kildare and Ferns, from 1594 to 1606. He was ordained 
m 1576, by Dr. Richard Brady, then Bishop of Ardagh. From 
the report of Fr. Lawlor s trial it would appear that Dr. Brady, 
after his translation to Kilmore, in 1580, was appointed Delegate 
Apostolic, by the Holy See, and that, in the exercise of that 
authority, he appointed Robert Lalor Vicar-General of Dublin, 
Kildare and Ferns. (Appendix to State of Ireland, Anno 1598). 
In 1606 Fr. Lalor was arrested, being accused of exercising 
foreign jurisdiction, and styling himself Vicar-General of these 
dioceses. On the 22nd of December, a form of retractation was 
proposed to him in which King James was declared to be " law 
ful chief and supreme governor in all causes as well ecclesiastical 


as civil ;" the bishops " ordained and made by the King s 
authority" were acknowledged to be " lawful bishops," and, in 
fine, a promise was exacted that he would be " willing and ready 
to obey the King, as a good and obedient subject ought to do, 
in all lawful commandments." To this latter promise Lalor 
readily assented ; and, interpreting the preceding declarations as 
merely regarding the legal ordinances of the realm, he sub 
scribed to them also. He was still, however, kept in custody. 
His friends, learning that he had acknowledged the King s 
supremacy, were indignant, but they were appeased when he pro 
tested " that his acknowledgment of the King s authority did not 
extend to spiritual, but was confined to temporal causes only." 
This declaration of his soon reached the ears of the Lord Deputy, 
and, in consequence, he was at once indicted under the statute 
of praemunire, tried, and found guilty. The judge reproached 
him with having denied what he had previously, by his signature, 
acknowledged to be true. Lalor declared that there was no con 
tradiction between the document which he had signed and his 
declaration to his friends ; he had admitted the King s authority 
in the question of social order, but " he had told his friends that 
he had not acknowledged the King s supremacy in the spiritual 
order, and this he still affirmed to be true." This declaration 
was pronounced, by the Government officials, to be " knavery 
and silliness," sentence of death was pronounced upon the 
prisoner, and was carried into effect a few days later. (Dr. 
Moraris Archbps. Dub. p. 219.) 

Dr. James Talbot is the next we find recorded as having admini 
stration of the Diocese of Kildare. In the Regal Visitation of 
1615, the Commissioners reported his, amongst the " names of 
such Jesuits and other eminent priests as are appointed by the 
Pope, and do exercise ecclesiastical jurisdiction ; Talbot, brother 
to William Talbot, is lately preferred to be Vicar-General of the 
Dioceses of Dublin and Kildare, for his brother s constancy in 
England." (Ware s Annals.) A Provincial Synod was held at 
Kilkenny, on the 22nd of June, 1614 ; though the names of those 
who represented the suffragan Sees, then all vacant, are not 
mentioned, there is reason for concluding that Dr. Talbot re 
presented the Diocese of Kildare on that occasion. He appears 
as Vicar-General of Kildare, in 1615, in the Wadding MBS., and 
he received his appointment as Vicar- Apostolic of this Diocese, 
in 1617. (Idem.) 

Donatus Dowling was appointed Vicar-Apostolic Diocesis 
Dariocellensis, which both Drs. Moran and Brady conclude to 
mean Kildare, on the llth of March, 1621. 


The name of Dr. Talbot again appears as Vicar-Apostolic of 
Kildare, affixed to a Document of the Irish Prelates, dated 5th 
of June, 1623, appointing " Joannes Roche, S.T.D., Canonicus 
S ti - Petri Duacensis, et Prot. Apostolicus," as their representative 
on the occasion of the marriage of Prince Charles with the 
Infanta, and their agent for general causes (Wadding MSS.) , 
and, again, to a Commendatory Letter in favour of the 
Capuchin Order, dated the 4th of September, 1624. (Spic. Ossor. 
Vol. ~L,p. 136.) Both Dr. Matthews, Archbishop of Dublin, and 
his successor Dr. Fleming, made application to the Hoty See to 
have Dr. Talbot appointed Bishop of Kildare, but that appoint 
ment did not take place. On the 17th of November, 1629, J. 
A. Cardinalis S tL Onofrio wrote to inform Dr. Talbot that his 
office as Vicar- Apostolic of Kildare had been terminated by the 
appointment of Rocco della Croce to that See. ( Wadding MSS.) 

Dominican friar, was preconized in Consistory of January the 
8th, 1629, and appointed Bishop of Kildare, on the 12th of 
February following, with a dispensation for two years to enable 
him to accept the office of Vicar-General elsewhere, so that it 
might not be said that he held a plurality of cures. " Card. 

Barbarinus praeconium etiam fecit ecclesiae Kildarien 

multis ab hinc annis vacanti per obitum ultimi ejusdem Episcopi, 
pro R. P. frat. Rocco de Cruce ad earn promovendo, jussu S mi et 
electo in Congregatione S. Officii, 4, Januarii, 1629." (Barberini 
Archives.) " Die 12 Feb., 1629, Barberinus proposuit Kildarien. 
pro persona nominata, cum dispensatione ad duos annos, ut possit 
fungi officio cujusdam Vicariatus Generalis,ne possit dici eumdem 
habere diversas animarum curas, quod S mus dixit tolerari in 
Germania adhoc ut Episcopi magis strenue possint contra 
hereticos se habere et resistere." (Barb. Archives.) 

In the Paper drawn up for the Congregation of Propaganda 
in which Dr. MacGeoghegan was appointed to the See of 
Kildare, he is described as Provincial of the Dominican Order, 
distinguished by birth and learning, of irreproachable life, fifty 
years of age, a native of the Diocese of Meath, and as having 
worthily discharged the duties of the Irish Provincialate for 
twelve years, to the great edification of the clergy and laity, and 
the brethren of the Order. " Fr. Roccus de Cruce, O.S.D. 
Proyincialis, vir, sanguine, vitae integritate, et doctrina 
nobilissimus, quinquagenarius, Midensis dioecesis, qui officium 
Provincialatus in Hibernia per duodecim annos continues, 
maxima cum sedificatione cleri, Populi, et fratrum sui Ordinis 


laudabiliter exercuit." (Archiv. Barb.- Dr. Moran s Archbvs 
Dub. p. 344.) 

On the death of Peter Lombard, Archbishop of Armagh 
towards the close of the year 1625, the Pope, Urban VIIL, was 
urged to appoint Father MacGeoghegan to the Primacy, but the 
appointment did not take place in consequence of the remon 
strance of the Earls of Tyrone and Tryconnell, who represented 
to the Pontiff the unsuitableness of any Palesman, no matter 
how great his merits, for the Metropolitan See of Ulster. (Irish 
Hierarchy in 17th Cent, 5th Edn.p. 169.) 

Dr. MacGeoghegan, who was connected by blood with some 
of the first families in Ireland, was born in the year 1580. He 
was an alumnus of the Dominican Convent at Mullingar ; when 
thirteen years of age, he was sent to the Irish College of Lisbon, 
where he took the habit of St. Dominic. From Lisbon he went 
to Salamanca, where he spent eight years. He was then sent, 
by the General Chapter of Madrid, to revive his Order in Ire 
land, where it had, well-nigh, died out. We learn from De 
Burgo (Hib. Dom. p. 610), that at the death of Elizabeth there 
were only four members of the Dominican Order in Ireland. In 
1618, they were again a numerous body, full of energy and zeal, 
under the guidance of Father Roche MacGeoghegan. (Archbps. 
Dub. p. 284.) He was present at the General Chapter of the 
Dominicans, at Milan, in 1622, and was there appointed 
Provincial for Ireland. Returning home, he established a 
novitiate in the Convent of Orlare, Co. Mayo, and laboured hard 
for the restoration of his Order. He was very strict in self- 
discipline, and was much given to fasting and contemplation, 
being accustomed to spend four hours daily in solitary meditation! 
He almost renewed the Convents in Dublin, Mullingar and Athy. 
Even when a Bishop, he retained the rigour of his monastic rule. 
It is asserted that he converted Sir Arthur Blundel, Vice- 
Treasurer, in 1625, and also one O Doyne of Trinity College, 
Dublin. He subsequently resigned the Provincialate and pro 
ceeded to Louvain, where he assisted in founding a Convent of 
Irish Dominicans. He was consecrated at Brussels, by the 
Archbishop of Mechlin, soon after the date of his appointment to 
Kildare. He appears not to have taken possession of his See for 
a considerable time after ; in the Wadding MSS. Vol. 2, No. 93, 
a letter written by Dr. MacGeoghegan appears, recommending 
Fr. John De Burgo, D.D., priest of the Diocese of Clonfert, to be 
appointed Bishop of that See; it is dated from the College of St. 
John the Baptist, Louvain, 10th October, 1629. His subsequent 
career in Ireland was distinguished by zeal and laborious exertion 


for the preservation of the faith. He was much persecuted by 
the heretics, being personally denounced, and those who should 
succour or shelter him threatened with severe penalties. He 
was forced to fly from place to place, concealing himself from his 
pursuers. Like St. Paul, this Prelate had also to endure perse 
cution from false brethren. The author of the Aphorismical 
Discovery, Pt. l^p- 276, thus apostrophizes Father Peter Walsh, 
O.S.F., the notorious author of the Remonstrance, and an 
unworthy child of the Diocese of Kildare. " Your persecuting 
brave Prelates is innate in you, as from your cradle, when but a 
slip of a friar, you informed the Protestant State of Dublin, in a 
time of persecution, against an apostolic Prelate, a true child of 
Dominic s Order, Roche MacGeoghegan, Bishop of Kildare, 
saying that he was not Kildare s but Tyrone s Bishop, to 
exasperate the State against the holy Prelate, which cost him 
many a night s wail." He had collected a fine library, but w?s 
obliged by the distress then prevalent, to pledge a great portion 
of it to relieve his flock. In the Irish Hierarchy in the VJth 
Century it is stated that Dr. MacGeoghegan was seized with 
paralysis while preaching the panegyric of St. Francis in the 
Church of Multifernan. In this helpless state he was carried 
to Kilbeggan in order to obtain the services of Owen O Sheil, a 
celebrated physician, styled the Eagle of Irish Doctors, but he 
died before the latter had time to see him. This account of the 
circumstances of the Prelate s death is scarcely consistent with 
the statements of other authorities, by whom he is represented 
as paralysed and helpless from other infirmities for a considerable 
time before his death. De Burgo fixes the date of his death at 
1641, but "Wadding, correctly, states that it took place in 1644. 
"Boccus MacGeoghegan, moritur anno 1644, ante mensem 
Junium," (fol. 243.) In a list of the Irish Bishops, presented to 
the S. Congregation in 1643, Dr. MacGeoghegan is described as 
" still living but helpless from paralysis and other infirmities." 
II vescovo Kildariense e fra Rocco Geoghegan, Dominicano, 
paralitico ed impotente. Invernizi, who was companion to the 
Nuncio Rinuccini, in a Relatio of the Irish Sees, sent to Pope 
Innocent, in 1645, describes the See of Kildare as vacant by the 
recent death of the Bishop ; " Ecclesia Kildariensis nuper 
antistite orbata." He bequeathed his vestments and books to 
the Diocese of Kildare, and was buried in the tomb of his 
ancestors in the Church of the Franciscans at Multifernan. 
(Franciscan Monasteries.) 

During the Episcopate of Dr. MacGeoghegan a Provincial 
Synod was held, on the 29th of July, 1640, at Tyrchogir, near 


the present town of Portarlington. Dr. Moran thinks that this 
place was chosen to suit the convenience of the Bishop of 
Kildare, who was in failing health, and that he probably resided 
in the locality ; a short distance from Tyrcogir there is a place 
called Bishops Wood\ this adds to the probability of the con 
jecture. The Acts of this Synod are here inserted, extracted 
from a collection of the "Constitutiones Provinciales et Synodales 
Ecclesiae Metropolitanae et Primatialis Dublinensis," printed in 
1770, without the name of the Editor or place of publication. 

Acta, Conventa et Ordinata, in Concilia Provinciali, habito 
in Parochia de Tyrchogir, in Dioscesi Kildariensi, sub 
Illustrissimo Domino Fratre Thoma, Archiepiscopo Dublini- 
ense ejusque Suffraganiis, quorum nomina subscribuntur. 

Die 29 Julii, Anno Domini 1640. 

Quandoquidem ea pastoralis nostri muneris Ratio sit, ut 
Gregem Dei, nostrae Curae Commissum, ea Mente, Zelo, ac 
puritate pascamus, sicuti pasci jubet pastorum Princeps : Pascite, 
qui in Vobis est, Gregem Lei; providentes non coacte, sed 
spontanee, secundum Deum ; neque turpis Lucri Gratia, sed 
voluntarie ; neque ut Dominantes in Cleris, sed forma faeti 
Gregis ex animo, etc. Nostrum esse censuimus, secundum 
Deum et hoc non Dominantes in Clero, sed summo, paternoque 
affectu (quantum in nostra potestate est) Canones, Ecclesiaeque 
Sanctiones sequendo, pro Temporis, Locique conditione, Con 
stitutiones et Acta sequentia ordinare, quibus subditi 
solicitudini nostri Pastores directi, Disciplinae ac Morum 
Rationem nobis reddere queant ; Nos autem de pastorali nostro 
Munere justos calculos Deo ponere valeamus. 

1 Servetur Uniformitas a Pastoribus Provinciae in Sacra- 
mentorum Administratione, et Disciplina Ecclesiastica ; et pro 
Matrimoniis circumspectius contrahendis, volumus, et ordinamus, 
ut fiant tres Denunciationes tribus festivis diebus, juxta 
Concilium Tridentinum; et si requiri debeat Dispensatio in 
Bannis cum Incolis diversarum Dioecesium, requiri debet ab 
Ordinariis utriusque Dioecesis. Parochos, vero, omittens Bannas, 
seu earum aliquam, puniatur, prima vice, Mulcta 10 Solidorum, 
Secunda vice, Mulcta 20 Solidorum, Tertiavice suspendatur. 

2 Nullus Ordinarius dispenset in Matrimonii Impedimentfs 
cum Subditis alterius Ordinarii, sine Approbatione et postulatione 
proprii Ordinarii. 

3 Nullus Ordinarius Communicet Facilitates alterius 
Dioecesis Sacerdotibus, nisi cum consensu Ordinarii Dioecesis in 
qua habitat petens Facultates. 


4 Volumus, et ordinamus, ut nullus Sacerdos conjungat 
Matrimonio eos qui sunt alterius Parochiae, absque Consensu 
proprii Pastoris aut Ordinarii, idque sub poena Suspensions 
ipso facto incurrendae. . . 

5 Volumus, et ordinamus, ut quicunque Catholicus percipiens 
Decimas, aut quoscunque Redditus Ecclesiasticos, % pendat 
Ordinario, de perceptis, partem vigesimam ; de percipiendis, 
partem decimam. Contrarium vero facientes, puniantur ex 
arbitrio Ordinarii. Insuper, volumus, ut omnes provinciae 
nostrae Confessarii, hoc notificent suis poenitentibus. 

6 Volumus, et ordinamus, ut Monasteria desolata subjaceant 
Visitationi et omnimodae Correction! Ordinarii, et ut Dispensatio 
in Eedditibus dictomm Monasteriomm pertineat ad propnum 

7 Declaramus, quod, nee Jure, nee Privilegio, nee Con- 
suetudine, Kegularibus administrare liceat Viaticum, Extremam 
Unctionem, aut Baptismi Sacramentum, vel Matrimonium 
solemnizare, absque Consensu Parochi a,ut Ordinarii. 

8 Volumus, et ordinamus, up Capellani Nobilium non 
administrent Viaticum, Extremam Unctionem, Baptismi 
Sacramentum,neque Matrimonium solemnizent, absque consensu 
Parochi ; et, contrarium faciens, reddet Parocho totum lucrum 
inde perceptum, et, insuper, puniatur ad arbitrium Ordinarii. 

9 Declaramus, quod Venerabilis D. Gulielmus Devereux, ab 
Illustrissimo Domino Dubliniensi, Vicarius Ecdesiae Fernensis 
constitutus, sit vere Ordinarius intentus, et intellectus,^ in 
Facilitate administrandi omnia Sacramenta (exceptis Con- 
firmatione et Sacris Ordinibus) Missionariis Hiberniae concessa, 
prout dicta facultas intellecta est, et moderata a sacra Congrega- 
tione Cardinalium, annis abhinc circiter 18. 

11 Cum id, vel imprimis, Episcopis et Ordinariis incumbat, 
ut Parochiis de Pastoribus litteratis provisum sit ; hinc, pars non 
exigua est nostrae Curae, ut ad Seminariorum nostrae Grentis 
Kegimen, Disciplinam, et praeservationem attendamus ; utque in 
eis servetur aequalitas in Scholaribus admittendis et educendis. 
Cum enim dicta Seminaria, seu Collegia, erecta^ fuerint in 
commune bonum Ecclesiae ac Nationis Hiberniae, et pro 
continuanda litteratorum Pastorum successione, Fas est ut 
(Nobis id serio meditantibus), justitia fiat omnibus Provinces, in 
Operariis pro Vinea Domini educendis. Cum igitur Nobis non 
obscure constet, dictam aequalitatem in Scholaribus admittendis 
non esse in quibusdam nostrae Gentis Seminariis servatam ; 
Visum est rationi, nostrique Curae consentaneum, quam primum 
Litteras ad eos destinare qui hujusmodi in Seminariis Deordi- 
nationi et Inaequalitati Remedium possunt adhibere. 


12 Nontantum haec Statutaet Constitutioneshujus nostrae 
Concilii Provincialis, sed, insuper, omnia Acta, Conventa et 
Declarata Concilii Provincialis Kilkeniae, habiti die 22 Junii, 
1614, sub Illustrissimo Domino Fratre Eugenio Mathaeo, piae 
Memoriae, Archiepiscopo Dubliniensi, quae postea confirmata 
sunt in Concilio Provincial!, habito Dublinii sub praesenti 
Metropolitan, hoc etiam Concilio confirmamus, stabilimus et 

F. Thomas, Archiepiscopus Dubliniensis. 

David, Ossoriensis. 

Rochus, Kildariensis. 

Gulielmus Devreux, Vicarius Fernensis. 

A Summary of the Synodical Decrees of the Province of Dublin, 
during the 17th Century, is given in the Appendix ; also, a 
List of the Churches and Chapels of the Diocese of Kildare, 
drawn up by Dr. MacGeoghegan at the instance of Father 
Colgan, the Author of the Acta Sanctorum Hiberniae, etc. 
Prefixed to the Annals of the Four Masters is an Approbatio 
of this Prelate, dated " e loco mansionis nostrae, die 8 a Januarii 

In March, 1642, Archdeacon Golborne and Mr. Lightborne 
deposed, that in the rebellion of 1641, " the ornaments of the 
Cathedral of Kildare and the books belonging to the same, value 
ten pounds, also the Chapter Chest, containing all the evidences 
and rescripts of the Chapter, were, in December, 1 641, taken 
away by Rosse McGeoghegan, titular Bishop of Kildare, Dempsy 
his Vicar-General, William Borey, priest, and the friars of the 
Gray Abbey there, etc., and the Church and tithes and rents 
belonging to the said Chapter were seized by the said Bishop, 
friars and priest, to the yearly loss of the said Dean and Chapter 
of more than 130 per annum." (MS. T.C.D., F. 2.6.) 

From the death of Dr. MacGeoghegan, in 1644, to the appoint 
ment of Dr. Forstall, in 1676, the Diocese of Kildare was 
administered by Vicars. James Dempsy, already mentioned as 
having been Vicar-General to Dr. MacGeoghegan, got charge of 
the Diocese immediately after that Bishop s death. Rinuccini, 
writing to Cardinal Panfilio, from Kilkenny under date 7th of 
March, 1646, states : " For the See of Kildare, besides the person 
recommended by the Council, the people and many Bishops of 
Leinster commend and greatly desire James Dempsy, Vicar- 
General of that Diocese for some years, whom they prefer to Fr. 
Everard, of whom an account was written before." This account 
is contained in another letter from Rinuccini to Panfilio, dated 


31st December, 1645. " Fr. Joseph Everard is here at Kilkenny, 
and lives with much edification- His father suffered gloriously 
for the faith in the past persecutions, and I have already written 
separately to your Eminence a recommendation of him at the 
request of those who carried it." (Episc. Succession, Vol. 2, pp. 

345-9 ) 

The name of "James Dempsy, Vicar-General of Kildare," is 
affixed to the Resolutions of a National Synod held at Waterford 
on the 12th of August, 1646. In a Congregation of Propaganda, 
held on the 15th of Jane, 1655, it was proposed to make James 
Dempsy Vicar-Apostolic of Kildare Diocese. (Brady s Episc. 
Succn.) In 1661, the Abbe Geraldine was appointed by the 
Primate to superintend the diocese, there being then no Vicar- 
General. (Idem.) A National Conference of the Bishops and 
other clergy, to the number of 53, assembled in Dublin in June, 
1666. The Duke of Ormond connived at this meeting, and one 
of his chief motives for so doing, as he has himself placed on 
record, was " to sow divisions amongst the clergy." ^ The_ prin 
cipal object of the meeting was to consider the desirability or 
otherwise of signing the Remonstrance, or profession of loyalty, 
proposed by Father Peter Walsh, O.S.F., the creature of Ormond. 
The six Gallican Propositions of 1663 were brought under 
discussion, and every effort was used by Ormond and Walsh to 
induce the fathers to sign them. A certain number gave a 
reluctant assent to the first three Propositions, but to the three 
latter, which assailed the supreme Spiritual Authority and the 
Infallibility of the Sovereign Pontiff, as also to the Remon 
strance in its proposed form, they unanimously refused to attach 
their signatures. Amongst those assembled on this occasion was 
James Dempsy, Vicar- Apostolic of Dublin, who was also Vicar- 
Capitular of Kildare. (See Art. I. E. Record for June, 1870.) 

At a National Synod held in Dublin, a note of Propaganda 
describes it as held " in Bridge street, in the house of Mr. 
Reynolds, at the foot of the Bridge," in June 1670, under the 
presidency of Primate Oliver Plunkett, a Petition to the Holy 
See was adopted, soliciting the appointment of Bishops to some 
of the vacant Sees, and proposing the names of those whom they 
deemed most worthy of the Episcopal dignity. Father Nicholas 
Netterville, S. J., styled by the Fathers as " distinguished for his 
learning and eloquence in preaching the Word of God," vir 
doctrina et verbi Dei predicatione Celebris, was proposed for 
the See of Kildare. Dr. Talbot, Archbishop of Dublin, thus 
writes of him : " Haec vero viri censura tan to apud me ponderis 
est, ut una sit ad instar omnium. Fuit enim is vir ob ingenii 
insigne acumen ac doctrinam, qua in Gallic Collegiis to to regno 


celeberrimis per annos plurimos lectorem egit, gentis suae ingens 
decus. Dublini eo in honore est ob conciones ad populum et in 
controversiis enodandis perspicaciam perspicuitatemque pari 
modestia conjunctam" and the Archbishop sums up by saying 
of him that he was "Omni invidia major, nullo non gradu 
dignitatis dignus, minimo contentus." 

On the 12th of May, 1671, Propaganda selected Patrick 
Dempsy to be Vicar- Apostolic of Kildare, and the Pope ratified 
this appointment on the 26th of the same month. He was 
highly recommended by the Bishop of Ferns, as prudent, of 
blameless life and sound judgment, of an illustrious family (that 
of Clanrnaleire), and a Doctor in Moral Theology and Laws. Dr. 
Dempsy had been for seven years Rector of the Irish College at 
Lille. In 1668, it had been proposed to make him Bishop of 
Kildare, his native Diocese ; he was on that occasion described 
as held in much esteem by the Catholics of Kildare, and as 
exemplary and prudent. (Propaganda Papers, apud Brady.) 
He appears to have administered the Diocese until the appoint 
ment of Dr. Forstall to the See, in 1676. 

Dr. MARK FORSTALL was elected Bishop of Kildare by Propa 
ganda on the 8th of October, 1676, having been previously recom 
mended by the Emperor, according to letters read in Congrega 
tion of Propaganda, held on the 8th of May in the same year. 
He was an Irishman and a member of the Order of Eremites of 
St. Augustine. He studied in the College of St. Gabriel at 
Valladolid ; having finished his Theological studies in 1648, he 
joined the Austrian Province of the Augustinians, and subse 
quently became regent of studies at Gratz, in 1653. He took 
the degree of Doctor of Theology in the University of Vienna in 
1655, and then went as Professor of Theology to a Convent of 
the Praemonstrants at Zabrdovich in Moravia. He was elected 
Provincial of the Order in Austria in 1659, in which office he 
won for himself the esteem and favour of the Imperial Court. 
(Spic. Ossor.) He entered on the Irish Mission in 1672 (Annal. 
Ord. S. Aug.), and, as already stated, was chosen Bishop of 
Kildare in 1676. As this Diocese afforded, at the period referred 
to, but slight means of subsistence, Dr. Forstall was obliged to 
have recourse to Rome, the common mother of all, soliciting aid 
in his distress. The Primate, Dr. Plunkett, who held him in 
the highest esteem, was mainly instrumental in procuring for 
him the administration of Leighlin. The following letter from 
Dr. Plunkett to his Eminence Cardinal Colonna, relates to this 
subject. It is dated the 20th of August, 1677, and runs thus : 
" The great affection which your Eminence has ever displayed 
for me and for this nation is the cause of my so often incon- 


veniencing you for myself and for my friends, amongst whom is 
Dr. Forstall, a grave and learned Prelate and here esteemed by 
all. He is Bishop of Kildare, which Diocese is amongst the 
poorest of this Kingdom, having only fifteen priests, and yielding 
no more than 15, that is, about 56 scudi of Roman money. It 
is certain that many of the Chaplains of the Madonna dei Monti" 
(the Parochial Church of the Irish College at Rome) " receive a 
great deal more, and this poverty of the Bishops renders them 
the servants of the laity and makes them ridiculous and con 
temptible. The manner of succouring this worthy Prelate is, 
either to destine an annual sum for him from the Sacred Con 
gregation such as is granted to the Bishops of the East, or, if not, 
to grant to him the administration of the Diocese of Leighlin 
adjoining that of Kildare, which, although it has no more than 
fifteen or sixteen priests, and gives a revenue of only fifty or sixty 
scudi, neverthless will be a great relief to Dr. Forstall. This 
measure would be a great spiritual advantage to the Leighlin 
Diocese since the said Prelate could administer there the 
Sacraments of Confirmation and Orders, and consecrate chalices, 
altars, etc., and it is certain that it would be a source of greater 
profit and spiritual consolation to this Diocese to be administered 
by a Bishop (since it cannot support a Bishop for itself) than by 
a Vicar-General who, ut plurimum, is not a person of such 
learning and does not enjoy so great authority. I pray therefore 
your Eminence to propose to his Holiness and to the Sacred 
Congregation, either to assign an annual sum to Dr. Forstall, 
or, otherwise, to grant him the administration of Leighlin 
Diocese which is contiguous to and adjoining the Diocese of 
Kildare. This is a matter worthy of your charity and great zeal. 
OLIVER or ARMAGH." (Dr. Moraris Life of 0. Plunkett.) 

The great esteem in which Dr. Forstall was held by the 
Primate appears in many other passages of his correspondence 
with the Internunzio. " It is certain," he writes again, in the 
same month, " that Dr. Forstall, of Kildare, whose little Diocese 
is only five or six miles from Dublin, and having only fifteen 
priests, yields him no more than 15 per annum, has not 
sufficient revenue to maintain a servant, even of a low grade. I 
don t know how poor religious subsist when they are appointed 
Bishops, for such revenue cannot suffice to support a Bishop s 
servant ; and this extreme poverty renders their dignity despic 
able with Catholics as well as Protestants .... I must say that 
at the present day it does not suit the episcopal dignity to be 
held by mendicants ; and the poverty of the Bishops prevents 
their conversing with the Protestants, from which great good 
might be derived. Now few of the Bishops have a better 


opportunity of communicating with the Protestants than the 
Bishop of Kildare, who is a learned, prudent, and grave prelate, 
and esteemed by all who know him. As his Church does not 
yield him more than 15 per annum, he might receive the 
administration of the adjoining Diocese of Leighlin, which has 
likewise about fifteen or sixteen priests, and thus he might be 
able to live juxta miserias patriae," etc. And, writing in June, 
1680, after stating reasons against the appointment of new 
Bishops at that time, Dr. Plunket says : " Seek for further 
information on this subject from the Archbishop of Cashel and 
Dr. Forstall of Kildare, who are prelates remarkable for their 
learning, prudence, gravity, and sanctity of life, and who would 
be not only fit, but would even deserve to be appointed to the 
Sees of Toledo and Paris, and you will surely find that they share 
in my sentiments." (Life, p. 155.) In September, 1677, a joint 
Petition in behalf of Dr. * Forstall, was forwarded from the 
Primate and the Bishops of Meath and Clogher, of which the 
following is the text : 

" Nos infrascripti, habentes optimam notitiam et informa- 
tionem status Dioecesios Kildarensis, attestamur ejus districtum 
esse unum ex pauperioribus totius Hiberniae, in ea Epum. non 
habere domum, hortum, agrum aut paramenta ulla ecclesiastica, 
nee moris esse ut laici aut soeculares Catholici viritim con- 
tributionem ullum aut subsidium pendant Episcopo et, quod 
caput est, fidem facimus in ea non esse nisi 15 Pastores aut 
curatos quorum singuli singulas libras aeris Anglican! 
annuatim Episcopo solvunt, et consequenter proventus et 
emolumenta annua Episcopi se tantum extendere ad 15 libras 
Anglicanas seu ad quinquaginta sex circiter scutata monetae 
Romanae ; ac proinde affirmamus impossibile prorsus esse ut 
Epus., spectatis emolumentis e Dioecesi provenientibus nisi ei 
succurratur, posset residere, se sustentare aut eas functiones et 
fructus facere qui residentiam requirant. Datum in diversis 
respective refugii nostri locis, mense Septembris, 1677. 

Oliverus Armachanus, T.H.P. 
Patricius Midiae Epus. 
Patricius Epus. Clogheren." 

On the 5th of September, 1678, Dr. Forstall had a Brief for 
Kildare with Leighlin in commendam. Before the close of the 
year that followed he was cast into prison, and, even after his 
liberation, the fury of persecution compelled him to fly for safety 
to the woods and mountains. In a letter addressed to Fr. 


Forstall, O.S.F., preserved in the Archives of Propaganda, the 
Bishop of Kildare gives a sadly interesting account of his own 
sufferings and of some of the other Irish Prelates. It is dated 
the 5th of June 1680. "We are here," he writes, "in a worse 
plight than we have been hitherto, there is scarcely anywhere in 
which we can abide, even amongst friends who are terrified by 
our presence more than they need be. In consequence of this I 
built myself a hovel or thatched hut rudely constructed, in a 
marshy wood, to which I betook myself, but I was there attacked 
by agonizing pains so as to be brought almost to the point of 
death.* I have therefore left the place, sick though I was, for I 
could no longer endure my sufferings there. If Master Pruisson 
assent to it I would go to you until the storm of persecution 
shall have somewhat spent itself. I think it can hardly tend to 
the interests of religion to remain any longer here ; by remaining 
we only provoke the greater hostility, and it will prove detri 
mental to the Church if we be arrested, for in that case we would 
not be allowed to leave the country without having given 
substantial bail that we would not again return. This considera 
tion surely out-weighs all those that would be in favour of our 
remaining. However, the will of God and of our Superiors be 
done, it is not for me to decide the question of leaving or remain 
ing. The Bishop of Corkf has been captured, the Bishop of 
Killaloej is hotly pursued ; his Lordship of Clogher sought 
concealment under the ragged covering of an old dying 
mendicant, but was discovered and recognised ; his captor, 
however, took pity on him and let him go. The Archbishop of 
Dublin || is so very ill that he seemed on last Friday to be drawing 
nigh to his end ; the Primate, breaking from his keepers, 
succeeded in gaining access to the dying Prelate, to give him 
consolation and a last absolution. The Primate himself IT lies in 
the same prison (Dublin Castle), uncertain as to his fate. He is 
now kept in stricter durance on account of the wretched 
scoundrels and (Oh, shame !) clerical informers** who to gratify 
their thirst for revenge, falsely charge him with crimes. Those 
not yet captured appear to be in a worse state from fear, nam 
pejor est bello timor ipse belli. Whilst writing this a messenger 
has come, sent by Lady Clancarty, the most Catholic sister of 
the Duke, she no doabt having previously broached the subject 

# Sed ibidem vexatus acutissimis doloribw nephriticis vel certe colitis vix non cfflavi 

t Dr. Peter Creagh. J Dr. John CfMolony. \ Dr. Patrick Tyrrell. || Dr. Peter 
Talbot. 1T Dr. Oliver Plunkett. 

** MacMoyer and Duffy, two friars, whom Dr. Plunkett had corrected, bore 
false witness against him. 


to her brother, urging me to leave the country for a time, and 
offering, if I consent, to procure me letters of safe conduct and 
travelling charges. The last edict gives no time within which we 
might leave the Kingdom. I replied that I am not free to choose 
for myself and wished to refer the matter to those to whom it 
belongs to decide. It will therefore be doing me a favour if you 
report the matter to Master Pruisson and write to me at once the 
result. If he consent, I shall see you soon. Meantime, Deus 
sit nobis propitius et custos, et vos valete genialiter. " (Original 
in Spic. Ossor. Vol. 2, p. 256.) 

On the 16th of July, 1680, the request of the Bishop of Kildare 
for liberty to leave Ireland was considered ; if the permission was 
granted it was not acted upon. A letter of the Internunzio 
addressed to Cardinal Cybo, Prefect of the S. Congregation de 
Propaganda Fide, dated Brussels, the 19th of April, 1681, 
announces the arrest of Dr. Forstall : " I enclose to your Eminence 
a letter lately received from the Bishop of Kildare, in which he 
informs me of his having been arrested on the 25th of February, 
without, however, any accusation being as yet brought against 
him save his having exercised Papal jurisdiction in the Kingdom. 
He therefore expects, that after a prolonged imprisonment, he will 
be conducted to one of the ports and transported hither after the 
confiscation of all his goods. He therefore prays that on his 
arrival in Flanders some succour or place of refuge may be 
provided for him ; he also hopes to be recommended to the 
clemency of the Emperor at whose solicitation in Home he was 
promoted to the Episcopacy ; and he appears also to be desirous 
to remain in the Irish College of Antwerp, where, without doubt, 
he will be received if some slight assistance be provided for him. 
I have deemed it my duty to notify so much to your Eminence, 
that you may be good enough, should you think fit, to lay the 
matter before the Sacred Congregation." (Life of 0. Plunket, 
p. 281.) By a letter submitted to the S. Congregation on the 
16th of March, 1682, we find the Bishop still a prisoner in 
Ireland, unable to pay his debts, over a thousand scudi, contracted 
during his incarceration. (Dr Brady.) Even after his liberation 
the violence of persecution compelled Dr. Forstall to seek for 
safety in the woods and mountains, till, on the 7th of February, 
1683, he closed his earthly career, an exile, in the Diocese of 
Cashel. (Life of 0. Plunkett, p. 170.) Of the Parish Priests 
registered in 1704, we find thirteen stated to have been ordained 
by Dr. Forstall, two at Dublin, in 1677, and three others at the 
same place in 1681 ; four at Ballyna, viz. : one in 1678, one in 
1679, and two in 1680 ; these ordinations, no doubt, took place at 
the residence of the O More of the day ; and three at Dunadea j 


in 1680, one on the 3rd of November, another in November ; 
these most probably took place at the residence of the 
Aylmers of Dunadea, who were then and until recently members 
of the Catholic Church. The place is not named in the Record 
of another ordination by Dr. Forstall, in 1680. 

The Irish Prelates when corresponding with Rome in of 
persecution, as a matter of prudence, assumed fictitious names ; 
Dr. Forstall adopted the German title M. F. Von Creslaw. 

{From the time of Dr. Forstall the two Dioceses of Kildare and 
Leighlin have been under the rule of one Prelate; it will be proper 
to insert here the succession of Bishops of Leighlin until that See 
became united to the See of Kildare.~\ 


ST. LASEKIAN, sometimes called Molaisus or Molaisre, a name 
derived from mo, a frequent Irish prefix signifying r my ) a term of 
endearment, and Laisre or Laserian, was the founder of the 
See of Leighlin and its first Bishop. According to his Life, 
published by the Bollandists,* at the 18th of April, he was born 
about the year 566. He was the son of Cairel de Blitha, of a 
noble family in Ulidia, and Gemma, the daughter of Aiden, King 
of the British Scots. Ware informs us that Laserian, in his 
youth, had for his instructor the Abbot Murin. This probably 
was Murin or Murganius, Abbot of Glean-Ussean, now Killeshin, 
in the parish of that name, near Carlow. When St. Laserian was 
twelve or fourteen years of age, his mother brought him to 
Albyn, where his maternal grandfather dwelt. Here he remained 
for four, or, according to some accounts, seven years. Our Saint 
had an uncle, a holy Bishop named Blann, who is commemorated 
in the Irish Martvrologies on the 10th of August, and from whom 
the city of Dunblane in said to derive its name. On the return 
of Laserian to Ireland he was placed under the care of an abbot 
named Munnu, supposed by Papebroke to have been St. Fintan 
Munnu. When he had attained to man s estate, his clan wished 
to elect him their chief, but he declined the dignity and retired 
to an island lying between Albania and Britain. After passing 
some time in this place, being desirous of perfecting himself in 
sacred learning, he proceeded to Rome. He remained in Rome 
fourteen years where he received instruction from the Great St. 
Gregory, who ordained him priest and sent him to preach the 
Word of God in Ireland. 

In fulfilment of this mission, Laserian visited many parts of 
Ireland and, amongst them, the place where the city of Leighlin 
was afterwards to stand. Here a monastery had been already 
established and was governed by the holy abbot St. Gobban. Of 
this latter it is related that, on a certain occasion, he saw in a 
vision a crowd of angels hovering over Leighlin, and announced 

* The Acta S. Zaseriani, in the Bollandist Lives of the Saints, were taken, as 

the I editor, Papebroke, states, from a MS. which at one time belonged to Father 

H. FitzSimon, S.J. Judging from internal evidence, it is conjectured that this 

Life was written by an Englishman, and about the llth century. The 

Bollandists had access also to an imperfect Salamancan MS. Life of the Saint. For 

many of the facts here set forth, see Life of /St. Laserian, in Carlow College 

Magazine. , 


to his followers that, one day, a saintly stranger would gather 
together in that place as many servants of God as there were 
angels in that heavenly host. (Dr Moran s Essays on early Irish 
Church; I. E. R. Vol. 2, p. 544.) Shortly after this, St. Gobban 
resigned his monastery to Laserian and retired to the West oj 
Ossory, where he governed a Church at Kill-Lamreaighea, now 
Killamery. He survived St. Laserian one year, and, at his death 
was interred at Clonenagh. (A A. SS. p. 53 ; Ussher, etc) In the 
Life of St. Laserian it is stated that he had in his monastery o: 
Leighlin as many as fifteen hundred monks under his charge. 

Subsequent to the year 630, and during the continuance of the 
Paschal controversy, Laserian made a second visit to Rome, mos1 
probably as the head of a deputation sent by the southern clergy 
after the Synod of Leighlin. On the occasion of this visit he 
was consecrated Bishop, by Pope Honorius I. (Ussher, p. 938) 
who also at the same time constituted him Papal Legate. On 
his return, he established the See of Leighlin and contributed 
largely to the settlement of the Paschal computation, in the 
South of Ireland. (Cummeanus, Ep. to Segienus, abbot of lona 
in Ussher s Sylloge. n. XI.) St. Laserian died on the 18th o 
April, in the year 639, according to the most probable opinion, 
and was interred in his own Church. His Acts state that he diec 
on the 14th of the Kalends of May, without naming the year. 
The Four Masters thus record his demise : " A.D. 638, Dalaise 
the son of the grandson of Imdae, abbot of Leighlin (died)," on 
which, Dr. O Donovan remarks, "St. Dalaise of Leighlin was 
otherwise called Molaise and Laisren. His festival was celebrated 
on the 18th of April, according to theFeilire of Aenguis, and the 
Irish Calendar of O Clery." In the former he is referred to as 

" Laisrinn of burning virtues, 
Abbot of bright-shining Leithglinn." 

In a Synod held under Alexander Bicknor, Archbishop oi 
Dublin, in 1348, the festival of St. Laserian was directed to be 
observed as a double, in the province of Dublin. 

In a Supplement of the Irish Breviary published at Paris, in 
1769, the following Hymn for the Feast of St. Laserian is 
given : 


" Christe, pastorum caput atque princeps, 
Praesulis festam venerata lucem, 
Debitis supplex tua templa votis 

Turba frequentat. 


Lazarus vano non tenet tremendam 
Spiritu sedem, proprio nee ausu : 
Sed sacrum jussus Domino vocante, 

Sumpsit honorem. 

Strenuum bello pugilem superni 
Chrismatis pleno tuus unxit intus 
Spiritus cornu, posuitque sanctam 

Pascere Gentem. 

Fit gregis pastor, Pater atque forma : 
Laetus impendit sua, seque servus 
Omnium, curis gravis, omnibus que 

Omnia factus. 

Pascha quo die debet celebrari, 
Dicit Legatus, dirimitque rixas ; 
Schisma quos omnes lucerat fideles 
Reddit ovili. 

Pro reis orat, refecit gementes, 
Erigit lapses, tenebrasque pellit ; 
Fit potens verbo, docet alta pravum 

Conterit hostem. 

Fac ut illius precibus juvemur, 
Christe; fac Patrem, pariterque tecum 
Spiritum jugi celebremus hymno 

Omne per aevum. Amen." 

From the death of St. Laserian to the year 863, there is no 
express mention made of a Bishop of Leighlin by our Annalists 
but that they treated the title of Abbot of Leighlin as 
synonymous with that of Bishop, may be justly inferred from 
the very wording of these early Annals ; thus, we find the death 
of St. Laserian recorded as that of the Abbot of Leighlin, without 
any reference to him as Bishop (vide supra); Manchine, who died 
in 863, is set down as Bishop by the Four Masters, whilst in 
the A A. SS. (Index), he is referred to only as abbot; and 
Connla, who died in 940, is styled Bishop and Abbot The 
following were therefore most probably the successors of St. 
Laserian in the Episcopal office: 

[" A.D. 725, died, St. Manchen of Leighlin. (Four Masters ; 
A A. SS. p. 332.) 

" A.D. 737. Feardachrich, Abbot of Imleagh and Leighlin, 
died." (Four Masters.) 

"A.D. 767. Died, the Abbot Ernagh MacEhyn. (Mac- 

"A.D. 800 (recte 805, Donovan), Muireadach, son of 
Aimhirgin, Abbot of Leighlin, died." (Four Masters.) 


"A.D. 849. Uarghus, Abbot of Leighlin, died" (Four M asters); 
and under the same date, we find another entry, of the death of 
Maeltuile of Leighlin, on the 6th of December.] 

"A.D. 863. MAINCHEINE, Bishop of Leighlin, died." (Four 
Masters.) In the A A. SS. this Maincheine is called merely 
Abbot of Leighlin. 

["A.D 876. Died, Dungall, Abbot of Leighlin." (AA. SS. 
p. 275.)] 

" A.D. 940. CONNLA, son of Dunacan, Bishop and Abbot of 
Leighlin, died." (Four Masters.) 

" A.D. 965. DANIEL, Bishop of Leighlin, died." (FourM asters.) 

[" A.D. 1004. Fogartach, Abbot of Leighlin and Saighir, died," 
(Four Masters.)] 

"A.D. 1050. CLEIRCHEN O MuiNEO, noble Bishop of Leighlin 
and head of the piety of Ossory, died." (Four Masters.) 

"A.D. 1113. CONNLA O FLOINN, Comharb of Molaise, (i.e. 
Successor of St. Laserian in the See of Leighlin), died." (Four 

"A.D. 1145. SLUAIGHEDACH O CATHAIN, Bishop and virgin of 
the people of Leighlin, died." (Four Masters.) 

"AD. 1152. DUNGAL O KEELY, Bishop of Leighlin, died." 
(Four Masters). This Prelate assisted at the Synod of Kells, 
as appears by the (lost) Annals of Clonenagh, quoted by Keating. 
(Lanigan, Vol. 4, p. 140.) 

"A.D. 1152. In this year DONATUS succeeded to the See of 
Leighlin. The Cathedral having been destroyed by fire, this 
Bishop rebuilt it. His name appears as a subscribing witness 
to the foundation Charter of the Monastery of Ferns, in 1166, 
(Monasticon Hib.), and also to that of the Abbey of Duiske, 
about the same date. He died at Leighlin, in the year 1185, 
and was buried in his Cathedral. ( Ware.) 

A period of twelve years intervenes between the death of 
Bishop Donat and the next recorded Bishop of Leighlin. 

"A.D. 1197. JOHN, Abbot of the Cistercian Abbey of St. 
Mary of Rosglas (now Monasterevan), was elected by the 
Chapter, Bishop of Leighlin, and his election was confirmed by 
Matthew O Heney, Archbishop of Cashel, Apostolic Delegate, in 
the absence of the Metropolitan John Cumin, who had gone to 
make complaint to the King of the sacrilegious rapacity of the 
English Deputy Hano de Valoniis. This Hano opposed the 
appointment of Abbot John, and made of this an excuse for 
taking forcible possession of the temporalities of the See anc 


even of the private property of the Canons. By advice of the 
Legate, the Bishop elect of Leighlin proceeded to Rome to lay 
before the sovereign Pontiff an account of these violent proceed 
ings. The Pope, Innocent III., himself, consecrated John, 
Bishop, and furnished him with letters addressed to the Chapter, 
clergy and laity of Leighlin, notifying his appointment and 
charging them to be obedient to him as such. The Pope, on 
the same occasion, also wrote in terms of stern rebuke, to prince 
John, warning him against impeding the Bishop of Leighlin in 
the administration of his Diocese, and requiring him to compel 
Hano to restore the temporalities of the Church and Chapter, 
threatening certain grave consequences in case of non-compliance. 
(Ware; Lanigan, Vol. 4 p. 331.) The Monast. Hib. shows this 
Bishop to have been witness to certain grants in Fotharta 
O Nolan to St. Thomas s Abbey, Dublin, made about the year 
1200, by Basilia, daughter of Earl Gilbert. This Basilia was 
married, first to Raymond le Gros, in 1175, and afterwards to 
Geoffrey FitzRobert. Bishop John died in 1201. 

A.D. 1201. HARLEWIN succeeded. He, also, was a Cistercian 
monk, and, from his name, we may suppose him to have been a 
Norman. He bestowed Burgages, or dwelling-houses, on the 
Burgesses of Leighlin accompanied by a grant of the franchises 
of Bristol, on the rules of which Corporation many in Ireland 
were modelled, reserving to his See a yearly grant of twelve 
pence out of each Burgage. This was the first Charter of 
Leighlin. The Liberties extended about a mile and a half 
round the town, and were defined by large stones inscribed : 
Terminus Burgens. Leighlinen. hie lapis est. (Ledwich.) 
Bishop Harlewin died in 1216 or, according to some, in 1217,* 
and was interred in the Conventual Church of Dunbrody, county 
of Wexford, a great portion of which he had caused to be erected. 

A.D. 1217. RICHARD FLEMING, by some called Robert, was 
consecrated to this See. He had a prolonged dispute with the 
Prior of Conall, County of Kildare, about some lands and tithes 
belonging to his Bishopric, in Leix. The suit terminated in a 
compromise by which the Bishop resigned the lands and tithes 
to the Prior, receiving instead, an annual pension of twelve marks, 

* April 16th, 1217, Grant to Henry, Archbishop of Dublin, of Custody of See 

of Leighlin Pat. I. Hen. III. m. 18. Mandate to the Justiciary that he cause 

William Cambiator, Clerk to the Archbishop of Dublin, to have the custody of 
See of Leighlin until the Archbishop come to those parts. The King has com 
mitted the custody of the See of Leighlin to the latter until ordination made. 
Close, I. Hen. III. m. 18, Sweetman. 


payable to him and his successors at Leighlin. This Bishop died 
in 1226. (Harris s Ware.) 

A.D. 1226. WILLIAM, Archdeacon of Leighlin, was elected 
Bishop, by the Chapter, but the Royal assent was withheld in 
consequence of the election having taken place without the 
King s licence. " Nov. 14th, 1228, the King to the Chapter of 
Leighlin and clergy of that Diocese. The election which they 
had proceeded to make after the death of Richard, late Bishop 
of Leighlin, is null as regards the King, his licence not having 
been previously obtained. Nevertheless, the King, of his grace, 
in regard to the probity of William, Archdeacon of Leighlin, 
their elect, gives the Royal assent to the election, provided, still, 
that they cause letters patent to be made and handed to the 
Justiciary, to the effect that the King s licence had been asked." 
(Pat. 13, Hen. III. m. 12, Sweetman.) On the 21st of May, 
1219, in consequence of the poverty of the clergy, the King 
granted, during pleasure, that the Justiciary might give power 
to the proper parties to elect to all vacant Sees, with certain 
exceptions; amongst these exceptions, both Kildare and Leighlin 
were included. 

Ware mentions that this Prelate granted an indulgence of 30 
days to those who should contribute to the building of St. Paul s, 
London. He died in 1251, and was buried in his Church. 
(Harris s Ware.) This Bishop was appointed a member of the 
Privy Council, April 24th, 1235. "The King, having special 
confidence in the prudence and discretion of William, Bishop of 
Leighlin, commands the Justiciary to admit him to the King s 
Councils." (Close, 19, Hen. III.) 

A.D. 1252. THOMAS was chosen by the Chapter on the 22nd 
of April, and consecrated Bishop of Leighlin, the same year. 
From the terms of the Royal assent, which was granted the 4th 
of September, 1252, it appears that this Prelate was an 
Augustinian, and had been Prior of Conall. He was the first 
who conferred Prebends on his Canons. He died on the 25th of 
April, 1275. (Ware.) 

A.D. 1275. NICHOLAS CHEEVERS succeeded. He was a 
Franciscan friar, and, previous to his consecration, had been 
Archdeacon of Leighlin. He was not restored to the temporalities 
of his See until 1277. The cause of this would seem to have 
been that the See of Dublin was then vacant and continued so 
for several years; so that the Bishop elect could not obtain 
confirmation from his Metropolitan. This is stated impliedlv 
in a Bull of John XXII., dated the 28th October, 1276, and 
directed to John, Bishop of Clonfert, the Pope s Nuncio, and 


others, in which, having noticed the election of the Bishop of 
Leighlin, the vacancy in the See of Dublin, and the application 
of Dr. Cheevers to the Court of Rome, for confirmation, the 
Pope authorizes his Commissioners to make inquiry into the 
said election and the merits of the person elected, and to confirm 
it if no objection existed. Dr. Cheevers was accordinglv con 
firmed in the See.* (Harris s Ware.) This Prelate died, very 
old, on the 20th of July, 1309, having ruled the Diocese 32 years. 
After his death, John Cheevers, Dean, and Ralph de Brunj 
Chancellor of Leighlin, forged certain charters, to which they 
affixed the Bishop s seal. The fraud was discovered and they 
were deservedly punished. (Ware.) 

of Leighlin and Treasurer of Ossory, having been lawfully 
elected, was confirmed as Bishop on the 13th of November He 
died in 1320. (Ware.) 

A.D. 1320. MILER LE POER, Chanter of Leighlin, was chosen 
Bishop by the Dean and Chapter, on the 5th of November, and 
his election was confirmed by Alexander Bicknor, Archbishop of 
Dublin, on the 29th of January following. He was consecrated 
at Waterford on Palm Sunday, 1321, as friar Clyn states, and 
ruled the Diocese for upwards of twenty years. (Harris s 

A.D. 1341. WILLIAM ST. LEGER was chosen Bishop in this 
year. He died at Avignon about the beginning of May, 1348. 
(Harris s Ware) 

A.D. 1349. THOMAS DE BRACKENBERG became Bishop of 
Leighlin. He was a Franciscan friar, and had been Suffragan 
to the Bishop of Ely. ( Walcott) His appointment was madeby 
Pope Clement VI., by Brief dated the 18th of March, in the 
seventh year of his Pontificate. He was restored to the tempo 
ralities on the 5th of August, 1349. He died in July, 1360, 
after which it is supposed that the See remained vacant three 
years. (Ware) 

A.D. 1363. JOHN YOUNG, treasurer of Leighlin, was appointed 
the next Bishop by the same Pope ; he was restored to the 
temporalities on the 21st of September, 1363. He, at no small 
cost, repaired the Bishop s houses in his manors. In 1376, he 
was deprived of all his goods by the rebels. In 1379 Alexander 
Balscott, Bishop of Meath and Treasurer of Ireland, appointed 

* In Roll of Payments, Michaelmas term, 1278, the following appears A 



him Deputy Treasurer, an office which he had previously held 
under John de Troy, the former Treasurer, in 1366. This 
Prelate died towards the end of the year 1384. (Ware.) 

A.D. 1385. JOHN GRIFFIN was advanced from the Chancellor 
ship of Limerick to the See of Leighlin, which he directed for 
thirteen years, and was then, by the Pope, translated to the 
Bishopric of Ossory, his Brief from which is dated " 6 to Nonas 
Julii, 1399." He had been, in 1394, made Chancellor of the 
Exchequer by the King. He died soon after his appointment 
to Ossory. Whilst Bishop of Leighlin, King Richard II. 
issued a writ in his favour, dated the 25th of August, 1389, to 
the effect " that the Diocese of Leighlin being so much devastated 
by the Irish enemies so as to render it impossible for the Bishop 
to reside within it, he therefore granted him the village of 
Galroestown, in the county of Dublin, near the Marches of 
O Toole, an Irish enemy, with all its appurtenances, (being then 
part of the temporalities of the See of Killaloe, and then in the 
King s hands during the vacancy by the death of the late Bishop, 
predecessor to the present, who is a mere Irishman abiding 
amongst the Irish enemies and not amenable to law or govern 
ment) ; to hold by the said Bishop of Leighlin as long as, from 
that cause, the said village should continue in the King s hands." 
Under this custodiam Dr. Griffin held Galroestown until Septem 
ber, 1391, when Matthew McCragh was restored to the 
temporalities of Killaloe, having been deprived of them upwards 
of two years from the time of his advancement. 

A.D. 1398. THOMAS PEVERELL or PIEREVILL, so called from 
the place of his birth, in Suffolk, a Carmelite, was translated 
from the See of Ossory to that of Leighlin on the 23rd of 
January, 1399, whence on the 2nd of July following, he was 
again translated to Llandaff, in Wales. (Biblioth. Carmelit.) 

A.D. 1399. RICHARD ROCOMB, or, as some style him, BOKUM, 
a Dominican friar, was appointed Bishop of Leighlin, by Pope 
Boniface IX. Bernard Joughe sets down his advancement as not 
taking place till 1400 ; and the Hibernia Dominicana states that 
his appointment was made on the 1st of December, 1400. 
During his administration the town of Old Leighlin was 
inhabited by 86 Burgesses. A Bishop of Leighlin, named Richard 
resigned his See in 1420 ; that this was Richard Rocomb there 
can hardly be a doubt. 

A.D. 1420. JOHN MULGAN, rector of the Church of Lin, in the 
Diocese of Meath, succeeded, in pursuance of a Brief of Pope 
Martin V., directed to King Henry V. An entry in the Registers 
of Obligazione, dated Florence, 25th of January, 1420, shows 


John, Bishop of Leighlin, paid two golden florins * pro Integra 
solutione unins minuti servitii."* 

This Prelate instituted four petty Canons in his Church. He 
died in 1431, and was buried in his own Church, near the tomb 
of Gurmund the Dane. (Harris s Ware.) 

A.D. 1421. THOMAS FLEMING, Bachelor in Divinity and a 
Minorite, was advanced to the See of Leighlin by a Brief of the 
Pope, dated the 28th of April. "Quarto Kal. Maii, 1432, 
referente Card, de Comite, prov. est eccl. Leighlinen. provinciae 
Dublinen. vac. per mortem S.P. ultimi Episcopi, de persona 
Fratris Thomae, Ord. Frat. Minorum, Baccalaurei in Theologia." 
(Vatican Archives, apud Brady.) Thady Dowling, the 
Protestant Chancellor of Leighlin, states in his Annals that this 
Prelate, whom he erroneously supposes to have been an 
Augustinian Canon, died at Leighlin, and that his body, as he 
had ordered by his will, was conveyed to Kilkenny to be interred 
in a Monastery of his Order. During his Episcopate the ancient 
Monastery of St. Stephen, at Old Leighlin, was dissolved, by 
authority of Pope Eugenius IV., at the desire of Nicholas Cloal, 
Dean of Leighlin, and the lands of it annexed to the Deanery! 
This Bishop was fined for non-attendance at a Parliament held 
in Dublin, in 1450, by Richard, Duke of York, who had been 
appointed Lord Lieutenant of Ireland the preceding year. 
" He sate," says Ware, " till the year 1458, but how long after I 
know not. 

DERMITIUS or DEEMOD, was the next Bishop, of whom nothing 
more appears to be known, nor even this, but for his name 
occurring in the provision of his successor. 

A.D.^1464. MILO ROCHE, a native of Munster ("Momoniae 
natus," Dowling), and descended, according to Ware, from a 
noble family, was provided to this See by Pope Pius II., on the 
3rd of February. His Bulls are dated, " Rome, the 3rd of the 
Nones of February, in the 6th year of the Pope s Pontificate." 
The See is therein stated to have been vacant by the death of 
Dermod, the previous Bishop. " Vacanti per obitum Dermisii, 
olim ejusdem Episcopi, extra Romanam Curiam defuncti." Dr. 

* Amongst the several sorts of taxes paid by the clergy to the Papal Court was 

one specified under the name of Comune servizio (Commune servitium), consisting 

rathe payment of the fruits of the first year, or of a certain sum of money fixed 

by the Apostolic Chamber, and which was to be paid by those Prelates, who, by 

le suffrages of the Cardinals, obtained Bishoprics or Abbeys. The Minuti servizii 

asted of five smaller payments made by Bishops and Abbots on their election 

or appointment, as remuneration for certain minor services rendered them by the 

interior officials of the Papal Court. (Introductions to Brady s "Episcopal 



nrp received also, on the same occasion, the Monastery of 
AftotractuTe Tracton, in the county of Cork,_in commendam : 
"Die 2?" Junii 1464, Joannes de Tornabonis, Proctor, etc 
nornine Miltis Comm^ndatariiMon. de Albotractu, Cist. Ord. 
Corcagen. Dicec. obtulit eidem camerae, pro commum servitio 
dicti Monasterii, ratione Commendae ejusdem factae eidem 
Domino Electo, cum vacaret per promotionem ipsms electi, 
qui ei ante ipsius promotionem pneerat in Abbatem (per 
Bullas Dni. Pii Papae II, sub dat. Romae apud S. Petmm, 
tertio Nonas Februarii, Pontificatus ejusdem anno sexto), florenos 
aiiri de camera 60." (Dr. Brady.) . 

Ware steTes of this Prelate that he was given to Music and 
Poetry more than was fit; and Dowling records that "Inter 

facturn inhibuit Episcopo Leighlen., ne quod attemptaret m 
taeiudidum Decani et Capituli appellantmm circa suas 
distributiones quotidianas ; per sententiae instrumentum apparet 
Epi copum comparuisse vigore inhibitioms et atationu, emanatae 
inconsistorio lenerali crastino Sti. Patricn, m canceUo Dm 
T al ,rpntii mesente etc ... et precoms, Nicolai, prebendaru, 
L aU mKrnomi syndinque.e? prolocutoris Capituli atque 
procuratoris contra eundum episcopum. Dr. Koche d in 
1489 and was buried in his own Cathedral, before the image of 

^irWadS^ecords the appointment of Calcerand de 
Andres, a Minorite, to the See of Leighlm, m the 17th Kal. 
Novr., 1*48; in this, however, he must be mistaken, as Dr. 
Roche was then living. (Harris s Ware.) 

AD 1490. NICHOLAS MAGUIKE was appointed ^ Bishop 
Leighlin, on the 21stof April. " Die 21 Aprihs, 1490, referente 
Card Andegaven,, S.D.N. providit de persona Dm Nicholax, 
Ecclesiae iLlin^, in provincia Dublinen, m Hiberma, per 
obrtum Dni. Milonis, illius ultimi Episcopi, extra Eomanam 
Curiam defuncti, vacanti." (Vatican Archives.) Dr. Maguire 
wa native of Tullamaguina in Idrone, (Down s Annals) 
H?received his education at Oxford, and, returning home, was 
made Prebendary of TJllard, in the Diocese of Leighlm. He was 
Sghty esteemed y for his learning and diligence in preaching 
When appointed Bishop he had not quite reached the age of 31 
years. Ware remarks that he began many works, but death 


prevented his finishing any except his Chronicle. Bowling 
acknowledges the large amount of information he received from 
that work when compiling his Annals. Unfortunately it no 
longer exists. This Prelate also wrote the Life of his Predecessor 
Milo Roche. His own Biography was written by Thomas 
Brown, his Chaplain. The following quaint reference to this 
Bishop is found in Bowling s Annals : Nicholaus Magwyr 
episcopus Leighlen, vulgariter numcupatur McSyr Moris, in 
Odrona Lageniae in Hibernia natus apud Tulmaguinam. 
Thadeus Dowlinge comendes him for hospitalitie and the 
number of cowes that he grazed without losse (so well was he 
beloved) upon the woodes and mountaines of Knockbrannan 
(Brandon Hill), Cumnabally, Aghcarew, Ballycarew, and Moil- 
glass, but Thomas Brown, his Chaplen, who also wrote his life, 
reporteth that he studied in Oxford, although it was but ii yeres 
and 3 months, yet he profitted so much in logik, philosophic, the 
seven liberall sciences, and divinitie, that in his latter days he 
seemed to excell ; he was made prebendarie of Hillard, where he 
preached and delivered great learninge with no less reverence, 
being in favour with the King and nobilities of Leinster, who, 
together with the Deane and Chapter, elected him b(ishop) 
of Leighlin to succeed Milo the lately deceased. This Nicholas 
had obtained of the bishop of Rome litres of provision, and 
was consecrated b(ishop), being but 30 years of a^e ; 
to the great losse of his Church he died, anno 1512, having 
begoune many learned workes, and death preventing his 
purpose, he could not finish any savinge one Cronicle 
sumariely by him collected, and is found in the handes 
of many in written hand laten, and so farre Dowlinge and Brown." 
" Nicholaus episcopus in libro flavo Leighlen Annotationes fecit 
(Id.) Unfortunately this Yellow Book of Leighlin, containing 
Dr. Maguire s notes, is not now known to exist. He died in 1512. 

In Harris s Ware there is an engraving of the Seal of this 
Prelate. It is divided into three compartments ; in the upper 
most is represented the Elevation of the Host ; in the second, 
the Salutation of the B. Virgin ; and in the lowest appears a 
Bishop in the attitude of prayer. The Seal is inscribed : SiGlL. 
NICHI. DEI. GRA. EPI. LEGHLINENSIS. 1495. (Cotton s Fasti.) 

THOMAS HALSEY succeeded. The precise date of his appoint 
ment is not known.* He was amongst the Prelates who attended 

* In a List of " Peregrin! qui venerunt in forma nobilium," to the English 
Hospital in Rome, the name of "Thomas Halsey studens Bononiae, dioce. 
Lincoln," occurs under date of Deer. 10th 1510, and again at April 1st, 1511. 
In a Deed dated May 23rd, 1510, he is mentioned as Camerarius of the Hospital, 
and as Gustos, in one of Nov. 20th, 1513. In another document dated February 
14th, 1514, he appears as Thomas Alsay, Penitentiarius et Camerarius. (Brady s 
Ep. Sue. Vol. 2., p. 257.) 


the Vatican Council in the years 1515-16. He was an English 
man and had obtained the Degree of Doctor of Laws at Oxford. 
He succeeded by provision of Pope Julius II., at the instance of 
Christopher Bambrige, Cardinal Archbishop of York and Am 
bassador at Home for King Henry VIII. This Prelate is 
mentioned in a letter in the Kawlinson MSS., in the Bodleian 
Library, dated 17th January, 1518, and written from Rome by 
the Bishop of Worcester. " Here is the Bishop of Leighlin, als. 
named Bishop Tho., and by his bishopric in Ireland hath nothing. 
The Cardinal of York, that was, with his fair promises caused 
him to take the habit of a bishop, saying that he would have 
provided for him of benefices, albeit he never had nothing for 
him ; and likewise the Cardinal Adrian took him in his service, 
and also with fair promises deceived him, for that the poor bishop 
hath nothing save the penitentiaryship, of the which he may not 
live as a servant." (Rawlinson MSS. p. 848, quoted by Dr. 

Dr. Halsey appears never to have seen his Diocese which, in 
his absence, was governed by his Vicar-General, Charles 
Kavanagh, Abbot of Duisk. He returned to England and died 
at Westminster, about the year 1519, according to Ware, or 1521, 
according to Dr. Brady. He was buried in the Church of the 
Hospital of the Savoy where he has the following inscription : 
Hie jacet Thomas Halsay, Lechlinensis Episcopus, in Basilica 
S. Petri nationis Anglicanae Pcenitentiarius ; Summae 
probitatis vir, qui hoc solum post se reliquit: Vixit, dum vixit, 
bene. " Here lieth Thomas Halsay, Bishop of Leighlin, poeni- 
tentiary to the English nation at St. Peter s, Rome : a man of 
great probity, who left only this (character) behind him: He 
lived, whilst he lived, well." In the same tomb with Dr. Halsay 
lies the body of Gavin Douglas, Bishop of Dunkeld, in Scotland, 
who died of the plague in 1521. 

Dr. Halsay, when studying at Oxford, became acquainted 
with Erasmus, who addressed an Epistle to him from London, in 
Feb., 1510. (Epist 109.) Writing to Archbishop Warham of 
Canterbury, in 1521, Erasmus speaks of Halsay as having been 
always his warm friend. By mistake either of the writer or 
transcriber, he is called Episcopus Mphinensis (Epist. 590.) 
On the death of John FitzEdmund, Bishop of Cork and Cloyne, 
in 1520, Dr. Halsay was proposed for the vacant See, by the 
Earl of Surrey, then Lord Deputy. The following was his letter, 
addressed to Cardinal Wolsey, then in the zenith of his power 
with the King : " Pleaseth it your Grace to understand that the 
Bishop of Cork is dead ; and great suit is made to me to write 
for men of this country. Some say it is worth 200 marks per 


annum, some say more. My poor advice would be that it should 
be bestowed on some Englishman. The Bishop of Leighlin, 
your servant, having both, methinks he might do good service 
here. I beseech your Grace, let none of this country have it, nor 
none other but such as will dwell thereon, and such as are able 
and willing to speak and ruffle when need shall be." (State Papers, 
ii. } p. 43.) This letter is dated Dublin, 27th August, 1520. 
From whatever cause, another recommendation was transmitted 
in the following month, by the Lord Deputy, in favour of Walter 
Wellesley, Prior of Conall and afterwards Bishop of Kildare, but 
both recommendations proved unsuccessful. 

After the death of Dr. Halsey, the See of Leighlin appears to 
have remained vacant for nearly three years. 

A.D. 1524. MAURICE DORAN. or O DEORAN, was appointed 
Bishop of Leighlin, on the 28th of January. "28 Januarii, 
1524, Card. Campegio referente, providit ecclesiae Leghlinen. 
in Anglia, (sic) vacanti per obitum Thomae, episcopi, extra 
Romanam Curiam defuncti, de persona Mauritii Durand (sic) 
Ordinis fratrum praedicatorum professoris, ad supplicationem 
Regis, et ipsi Mauritio, ob tenuitatem ecclesiae, facta est gratia 
de annata." (Barberini Archives apud Brady) This Prelate was 
a native of Leix, and, as we learn from the above and also from 
Thady Dowling, was a distinguished member of the Dominican 
Order, a Professor in Theology, a most erudite controversialist 
and eloquent preacher, and of unsullied life. He governed the 
See but one year and eight months, at the end of which time he 
was barbarously murdered by Maurice Kavanagh, his Arch 
deacon, and others on the high high-road, between Killenane 
and Cloaghruish, near Glenreynold, in the neighbourhood of 
Leighlin, because, in the discharge of his duty as Bishop, he had 
reproved Kavanagh for misconduct, and had threatened him 
with further correction should it prove necessary. In the Annals 
of the Four Masters this bloody and sacrilegious deed is thus 
referred to : " A.D. 1525. A foul and abominable deed was 
committed in this year, namely, the Bishop of Leighlin was 
treacherously murdered by Mac-an-Abbaidh Mac Murrough 
(aided by others) who was in his (the Bishop s) company with the 
(appearance of) love and charity. As many of the perpetrators 
of this crime as were apprehended by the Earl of Kildare were, 
by his orders, brought to the spot where they had murdered the 
Bishop, and condemned to be first flayed alive, and then to have 
their bowels and entrails taken out and burned before them/ 
Dowling, in his Annals, gives the following account of this crime 
and its punishment : " Maurtius, Episcopus Leighlen., cog- 
nominatus Deoran, in Lexia jam vocata Queen s County, in 


Leinster, frater minorum, Professor in Theologia, contro- 
versia et conversatione eloquentissimus praedicator, castus a 
nativitate, Episcopatum regebat annum cum dimidio et duobus 
mensibus ; interfectus fuit per Maurum Cavenagh, archidiaconum 
diocesios, inter Kilneyn et Cloaghruish, eo quod dicti archidia- 
coni et aliorum redarguit perversitatem, et corrigere proposuit. 
Iste Episcopus in jocundo ejus adventu, quibusdam persu- 
adentibus duplicari subsidium cleri, respondit: Melius radere 
oves quam destruere. Geraldus comes Kildariae juratus 
Deputatus, qui Maurum Gner, id est, sharp, interfectorem 
Episcopi Deoram predict!, cmci affigere curavit at the head of 
Glan Reynold, by Leighlin, et ibidem intralia ejus fuit 
comburi, anno 1525." 

A.D. 1527. MATTHEW SANDERS, was the next Bishop of 
Leighlin ; his appointment is dated the 10th of April. " Die 
10 Aprilis, 1527, referente, etc., Campegio, providit ecclesiae 
Leglinen., in Hibernia, sub dominio Regis Augliae, vacanti per 
obitum Thomae (sic) olim Episcopi Leglinem., extra Romanam 
Curiam defuncti, de persona D. Matthei Sander, cum retentione 
beneficiorum suorum, et cum dispensatione quod possit retinere 
unum beneficium curatum, et quandocunque transferatur ad 
aliam ecclesiam possit retinere dictum beneficium dummodo 
expediat literas retentionis." (Barberini Archives apud Brady.) 
Dr. Sanders is here set down as the immediate successor of Dr. 
Thomas Halsay; from this wording Dr. Moran is inclined to 
infer that Dr. Doran had not been consecrated, at the time of his 
death. Ware states that Dr. Sanders was a native of Tredagh, 
i.e. Drogheda, that he built the Choir of the Cathedral of St. 
Laserian, and also made and glazed the south window of same. 
Some have regarded this Bishop as favouring Henry VIIL, in 
his revolt against the Holy See, but there does not appear to be 
any proof that such was the case, and, that his orthodoxy was 
unimpeached at Rome, is established by the wording of the 
Official Act appointing his successor " to the See of Leighlin 
rendered vacant by the death of Thomas of happy memory." 
(Barberini Archives) His death took place on the 24th of 
December, 1549. ( Ware.) 

In 1541, it was reported at Rome that Dr. Sanders was dead, 
whereupon, Thomas Leverous was appointed to fill the supposed 
vacancy. "Die Lunae, 14 Novembris, 1541, referente Rmo. 
Cardinal! Gambara, sua Sanctitas providit Ecclesiae Leghlinensi 
in Hibernia, vacanti per obitum Matthei olim Episcopi Leglinen. 
extra Romanam Curiam defuncti, de persona Thomae Leuros 
(Leverous) presbyteri Midensis, cum retentione Parochialis de 
Conalis, Ordinis S. Augustini Darensis Dioeceseos, et aliorum 


obtentorum." It would appear that he was even consecrated for 
this See, from his being styled " heretofore Bishop of Leighlin;" 
olim Episcopus Leghlinensis, in the official record of his appoint 
ment to Kildare in 1555. An account of the Life and Sufferings 
of this distinguished Prelate will be found in its proper place 
in the Bishops of Kildare. 

On the death of Dr. Sanders, in 1549, Robert Travers was 
intruded into the See of Leighlin by Edward VI. Dowling, the 
Protestant Chancellor of Leighlin, and his contemporary, 
describes him as " cruel, covetous, vexatious towards the clergy," 
etc. On the accession of Queen Mary, five years later, sentence 
of deposition was pronounced against Travers "for violating 
the Canons, civil and ecclesiastical, forbidding the marriage of 
the clergy," and the See was provided by the appointment of Dr. 
O Fihely. 

A.T). 1555. THOMAS O FIHELY or FIELD, Bishop of Achonry, 
and a professed member of the Order of St. Augustine, was 
translated to the See of Leighlin. He was a native of Cork, 
( Ware), was Abbot of the Monastery of Mageo, and was also 
Rector of Delgany, in the Diocese of Dublin, as appears from the 
Official Act of Appointment to the Bishopric of Leighlin. His 
nomination to Achonry took place on the 15th of January, 1547 : 
" Die 15 Januarii, 1547, providit Ecclesiae Achadensi in Hibernia, 
vacanti per obitum Eugenii, de persona P. Thomae, Abbatis 
Monasterii S. Augustini Maggeonen. cum retentione monasterii;" 
(Consist. Record) and his translation to Leighlin is dated the 
30th of August, 1555. "Die 30 Augusti, 1555, referente, etc., 
. . Cum R. P. D. Thomas Offiley, Episcopus nuper Accaden., 
regimini et administration! ecclesiae Accaden., cui tune praeerat, 
in manibus Sanctitatis Suae sponte et libere cessisset, et S. Sua 
cessionem hujusmodi duxisset admittendum, ecclesiae Leghlinen., 
tune per obitum bo : mem : Mathei, olim Episcopi Leghlinen., 
extra Romanam Curiam defuncti, vacanti, de persona dicti 
Thomae, ordinis fratrum Heremitarum Sti. Augustini professoris, 
quern prasfati Rex et Regina (Phil, et Maria) eadem Sanctitati 
Suae commendaverunt. . . . Cum retentione ecclesiae parochialis 
Rectoriae nuncupatae de Deign y, Dublinen. Dioc., et cum 
clausulis," etc. (Barberini Archives apud Brady) This transla 
tion of Dr. O Fihely to Leighlin is also commemorated by 
Herrera, in his Alphabetum Augustinianum, p. 450. Thady 
Dowling, in his Annals, under date, 1554, has the following: 
"Thomas Filey, alias Fighill, Minorum frater, auctoritate 
Apostolica, Episcopus Leighlinensis." This statement of Dowling, 
that O Fihely was a Franciscan, is probably an inaccuracy ; but 
it may have been the case that the Bishop exchanged the 


Augustinian Order for that of St. Francis, similar changes from 
one Religious Order to another being not unfrequent in the 
sixteenth century. (Dr. Moran.) It is noteworthy, as Dr. Brady 
remarks, that in the above Consistorial Act, not only was Robert 
Travers, ignored, but also Dr. Leverous was passed over, and the 
succession traced to Matthew Sanders. From this it may fairly 
be inferred that Dr. Leverous was never in full possession of the 
See, although styled Bishop of Leighiin in the Brief of his 
appointment to Kildare. 

In 1556, Dr. Fihely was selected, together with Dr. Leverous, 
then Bishop of Kildare, to enquire " concerning the chalices, 
crosses, ornaments, bells, and other property, belonging to the 
parochial churches and various religious Institutions, which have 
been confiscated and destroyed during the preceding period of 
schism." This, together with the fact that, in the Annals of his 
Order, he is mentioned as devoted to the Orthodox Faith up to 
the time of his death, in 1566, sufficiently disprove the statement 
of some to the contrary. The chief grounds on which his 
Orthodoxy has been impugned are : 1 an Item amongst the 
" Memoranda for private notes," in Sherley s Original Letters, 
dated the 16th of July, 1559, to the following effect : " When 
Dr. Thorn. Flyllye, Bishopp of Laughlin hath been contented to 
acknowledge, both by othe and writing under his hand, his 
allegeance to her highness as to his souvreigne lady," with a 
renunciation of all foreign authorities and jurisdiction, etc., her 
majesty has been pleased to grant him certain gifts " for further 
gratefieng of the said bisshopp towards his better sustentac and 
living." 2 Dr. Fihely was appointed as one of the Royal Com 
missioners, in 1564, "to reform all such persons as should 
obstinately absent themselves from Church and divine service as 
by law established/ (Morrin. Cal Vol, 1, p. 489.) These, 
however, are far from sufficient grounds to justify the grave 
charge of apostacy which has been advanced against this Prelate. 
They prove, indeed, that he recognized the authority of Elizabeth 
as his Sovereign lady, but they are silent as to his having 
admitted her Spiritual Supremacy. They also prove that a 
Commission was addressed to him inconsistent with Catholic 
Doctrine, but they are silent as to his having acted on such 
commission ; and, that he did not act upon this commission is 
proved, as a matter of fact, by the omission of his name from the 
list of the acting Commissioners whom the Protestant Bishop of 
Kildare names, in his letter to Cecil, dated the 2nd of July, 
1565. (State Papers.) Moreover, as a similar Commission was, 
at the same time, addressed to others who were undoubtedly 
devoted to the Catholic cause, we may fairly conclude that such 


a fact does not warrant the conclusion that this Bishop abandoned 
the Catholic faith. (Dr. Moran, See of Leighlin in IQth Cent.) 
Dr. O Fihely continued in undisturbed possession of his See 
until his death, which took place on the Friday before Palm- 
Sunday, 1566. (Letter of Sidney, apud Shirley, 247.) 

In the Vatican Archives is preserved a letter from the heroic 
Bishop of Meath, Dr. Walsh, then a prisoner for the faith in 
Dublin Castle, recommending, on his own part and that of the 
Bishop of Kildare, Dr. Leverous, the appointment of a certain 
Daniel or Donald O Ferrall, to the vacant See of Leighlin. The 
text of this interesting letter may be seen in the Irish 
Ecclesiastical Record, Yol. 2, p. 549. It does not appear that this 
recommendation was acted upon. 

A Bishop of Leighlin named WILLIAM OPHILY came between 
Dr. Thomas O Fihely and Dr. Ribera. That he was the 
immediate predecessor of Ribera appears from the Brief, appoint 
ing the latter, in 1587. The Episcopate of this Bishop could have 
been but of short duration as the Vatican List of the Irish 
Clergy in 1580 states of the See of Leighlin that it had been 
" in possession of the heretics for many years past, its true 
Bishop being long since dead." Leighlinensis a plurimis annis ab 
haereticis occupatur defuncto jampridem vero Episcopo. (Dr. 

A.D. 1587. FRANCIS DE RIBERA, a Spanish Franciscan, was 
nominated to the See of Leighlin on the llth of September. 
His Brief is still preserved and bears date the 14th September, 
1587. It is addressed : " To our beloved son, Francis Ribera, 
Bishop elect of Leighlin." After referring to the vacancy in the 
See being occasioned by the death of William, of happy 
memory, the preceding Bishop, the Document goes on to describe 
Dr. Ribera as a priest of Toledo, a professed member of the 
Order of Friars Minims de observantly a Doctor in Theology, 
distinguished as a preacher and also for his zeal for religion, purity 
of life and great virtue. The Holy Father then exhorts his 
venerable brother, the Archbishop of Dublin, to whom he has 
addressed letters of a similar import, to favour and protect his 
suffragan, the newly appointed Bishop. The Brief concludes 
with a clause prohibiting the Bishop elect from exercising 
Episcopal functions outside the Kingdom of Ireland. The 
original entry of the appointment of this Prelate runs thus : 
"Die 11 Septembris, 1587, Cardinalis Senon. ecclesiam 
Leglinensem in Hib. jamdudum per obitum R. D. Gulielmi 
Ophily, ultimi ejus Episcopi Catholici vacantam, et providendum 
de persona R. P. fris. Francisci de Ribera, Hyspani, Ordinis S. 


Francisci de Observantia, ex primariis civitatis Toletanae, 
Theologiae Doctore, publico concionatore, et in curia praesente 
et denique digno cui hujusmodi ecclesiae praeficiatur, ut paret 
in processo formato et subscripto, emisit etiam fidei professionem. 
Retulit deinde R. Proponens, prefatam ecclesiam sitam in 
Provincia Dublinen., prope civitatem Leglinae, sub inyocatione 
S. Malachy (sic) Episcopi, instnictam requisitus pro divino cultu, 
diocesim illam extendi ad 30 miliaria, omnesque fere indigenas 
Catholicos, et, licet sit ibi Pseudo Episcopus auctoritate pretensae 
Reginae Angliae, celebrari tamen in majori parte diocesis divina 
officia ritu Catholico, fructusque taxari in libris Camarae ad flor. 
800." (Brady s Episc. Succn.) In a MS. History of the 
Franciscan Order in Ireland, written in 1618, it is stated, of the 
Diocese of Leghlin, that "its latest Bishop was Francis Ribera of 
the Order of St. Francis ;" and, in a List of Franciscan Bishops, 
given in the same work, it is added that Dr. Ribera survived 
Elizabeth, and died in 1604. There is no evidence to show that 
this Prelate ever came to Ireland. In the MS. History referred 
to, it is stated that "he erected,at his own expense, an Infirmary 
for the Franciscan Convent at Antwerp, and resided in the same 
Convent for a Jong time, being unable to reside in Ireland." He 
died at Antwerp on the 10th of September, 1604. (Fr.Meehan s 
Irish Hierarchy in 17th Cent) 

During the period of 37 years that intervened between the 
death of Dr. Ribera and the appointment of Dr. O Dempsy, the 
See of Leighlin was governed by Vicars or Administrators, the 
first of whom would appear to have been Luke Archer. Hartry, 
in an unpublished MS. entitled Triumphalia Stae Crucis, states 
that Luke Archer was appointed Custos or Guardian to the See 
of Leighlin by Dr. (Dermod) Creagh, Bishop of Cork and Cloyne, 
by virtue of powers entrusted to him by the Holy See ; and, 
soon after, Vicar- Apostolic of Leighlin. (Dr. Kelly s Dissertation 
on Irish Church History, p. 424, note.) 

Dr. Ram, Protestant Bishop of Leighlin and Ferns, in an 
Official Report, dated the 1st of September, 1612,* refers to 
" Luke Archer, Vicar-General for the Diocese of Leighlin, 
keeping for the most part in Kilkenny; at his coming into the 
County of Carlow resorting unto the house of Edmond Mac- 
Tirialogh of Ravilly." (Liber Regalis Visitationis.) The Brief, 
appointing Luke Archer Vicar-Apostolic of Leighlin, is dated 
the 7th of March, 1614."t (Wadding MSS.) 

* The portion of this curious and interesting Report which refers to the Diocese 
of Leighlin is given in the Appendix. 

f Dr. Luke Archer was a native of Kilkenny and a memher of the ancient a: 
respectable family of the Archers of that city. He was educated at Lisbon, frc 


The Rev. Matthew Roche appears to have been the next 
Vicar- Apostolic of Leighlin. His signature, as such, is attached 
to a Document, already referred to, in the Wadding MSS., dated 
the 5th of June, 1623; and again, to a Commendatory letter in 
favour of the Capuchin Order, dated the 4th of September, 1624. 
(Spic. Ossor. Vol. I, p. 135.) In a Relatio de querelis, etc., dated 
the 30th of August, 1630, preserved in the Irish College at 
Rome, complaint is made by the Religious that some of the 
Ordinaries, and especially Dr. Matthew Roche of Leighlin, had 

whence, after receiving Holy Orders, he returned to his native city in 1594, and, 
immediately after, was appointed Archdeacon of Ossory and, a few years sub 
sequently, Parish Priest of St. Patrick s, by Dr. Thomas Strange, Bishop of that 
See. After ministering for sixteen years as a secular priest in the city of Kilkenny, 
he resolved to retire from the world and pass the remaining years of his life in 
the seclusion of the cloister. Accordingly, in the year 1610, he embraced the 
Cistercian Institute, and, on taking the habit of that Order on the 7th of October 
of the following year, was created Abbot of Holy Cross. On his elevation to that 
dignity he resigned all his preferments in the Church, but finding that the time 
had not yet arrived when he could, with safety, take possession of his Abbey, he 
prudently determined to remain at Kilkenny till a more favourable opportunity 
presented itself. It was about this time that he was appointed Gustos of the 
Diocese of Leighlin, and, subsequently, in March 1614, Vicar- Apostolic of that 
See. On the 18th of September, 1618, he was elected Provincial and Vicar- 
General of his Order. He at once commenced the Visitation of his Province, and 
exerted all his energies to re-establish the houses of his Order in Ireland. In 
furtherance of this object, he made long and painful journeys through the country 
visiting the ruins, and appointing ad interim Superiors to them till the arrival of 
a more tolerant period should admit of their restoration. During this Visitation 
he had to encounter much opposition from the Commendatory Abbots and such 
other secular priests as aspired to that distinction or had been appointed by their 
Ordinaries to the cure of souls in parishes attached to the suppressed Abbeys. 
Amongst others, the Rev. David Henesy, who had been appointed to the Parish of 
Holy Cross, refused to receive jurisdiction from him, maintaining that he needed 
no other title than that derived from his Ordinary, the Archbishop of Cashel. 
The Abbot insisted on the original and inherent right of the Abbot of Holy Cross 
to appoint to the parish and dependencies of the Abbey. As a last resource he 
had recourse to excommunication, and delegated the Rev. Matthew Roche, after 
wards Vicar- Apostolic of Leighlin, to pronounce the sentence, which he did 
amidst the ruins of the Monastery. After some further resistance Fr. Henesy 
submitted, and signed a formal Deed to that effect, dated the 1st of June, 1621. 
At this period, the Diocese of Ossory was reduced to a deplorable state of religious 
destitution, its Bishop in exile, its Vicar- General dead, and there was no 
priest in any of the rural parishes within 20 miles of the city. Dr. Richard 
FitzGerald, who then administered the Diocese, in quality of Vicar- Apostolic, 
induced Dr. Archer to accept the vacant office of Vicar-General. To secure a 
supply of priests for the Diocese, and of Religious for the different houses of the 
Province, he established at Kilkenny a noviciate of the Order, to which was 
attached a seminary for the education of secular priests. These institutions 
prospered ; and he had the happiness, during an administration of eleven years, 
to appoint a pastor to every vacant Church and to see religion flourish in every 
parish of that Diocese. On the appointment of Dr. Rothe to the See of Ossory in 
1637, Dr. Archer removed the novitiate to Holy Cross, where he resided up to the 
period of his death, which took place on the 19th of December, 1644. He was 
interred in the Abbey. {See "History of Holy Cross Abbey" by Rev. Thos 
Carroll, P. P., Clonoulty, Cashel, in /. E. R.for 1873.) 


interdicted their collecting the alms of the faithful. (Dr. 
Morans Ar chips. Dub. p. 371.) At the Provincial Synod held 
at Tyrcogir, on July 29th 1640, the Diocese of Leighlin, alone, 
was unrepresented. In a curious work entitled " Anatomicum 
examen Eucldridii apologetici," by Cornelius O Mollony, published 
at Prague in 1671, it is asserted as a well-known fact, that Matthew 
Roche had fallen under the censures of the church, and that 
in consequence of his persistence in the courses for which he was 
censured, he was arrested in 1644, tried at Waterford, condemned 
and degraded, and then handed over to the secular authority, by 
whom he was executed. There would appear to have existed a 
long-standing and bitter feud between Koche and some of the 
Religious Orders, especially the Franciscans. The writer of the 
Anatomicum Examen was evidently a violent partisan, whose 
statements, therefore, should be received with very great caution ; 
still, writing as he did only 27 years subsequent to the stated 
execution of Roche, it is hard to think that, if untrue, it would 
have been let pass unchallenged. The following passages 
relating to Matthew Roche are found in the work referred to : 
" Mattheus Roch, rebellis Lechlinensis Vicarius Apostolicus, 
vir sceleratus et excommunicatus, qui per 35 annos, assistentia 
haeretici saecularis brachii, illusit Sedis Apostolicae mandata et 
sui Dublinensis Archiepiscopi jussa, et censuras in ilium toties 
fulminatas sprevit." (p. 223.) And again: "Matthaei Rochi 
(vulgo Roche) scelera ita publice nota sunt, ut non credam ullum 
fuisse a 40 annis in toto Hibae. Regno virum literatum qui de 
illius facinoribus non audiverit; ob quae, anno 1644, praeval- 
entibus in Hibernia Catholicis, authoritate Illustrissimi Dni. 
Thomae Flemingi, nati Baronis de Slana, Dublinensis Archi 
episcopi, captus fuit, et Waterfordiam vi ductus ; ut in praesentia 
18 Archi-Episcoporum et Episcoporum ; tot Procerum ac 
Praelatorum Regni accusatus, juridice convictus, ac tandem 
Canonico ritu degradatus, et ad condignas patibuli paenas 
tollerandas, saecularis judicis brachio traditus erat." (Id. p. 224.) 
A.D. 1642. EDMUND DEMPSY was appointed Bishop of Leighlin 
on the 10th of March. On the 14th of May, 1641, a private 
Congregation was held in the palace of Cardinal Spada, composed 
of his Eminence and the Cardinals Pamphili and Barberini, 
together with the Secretaries of the Dataria and Propaganda ; at 
which the names of five Bishops were approved of to be presented 
to the Holy Father for the then vacant Sees of Ireland, one of 
which was that of Leighlin. The Cardinal Protector having 
presented the attestation of the Nuncio at Paris, and of Falconieri, 
whilst Nuncio in Belgium, as also of the Archbishop of Dublin 
and the Bishops of Raphoe and Kildare, as to the noble extraction, 


holy life, and zealous labours, during many years, with abundant 
spiritual fruit, of Father Edmund Dempsy, Provincial of the 
Dominican Order in Ireland; and also, the donation of 1,800 
ducats, yielding an annual sum of 100 ducats, made by Terence 
Dempsy, baron, and Viscount Clanmalyre in favour of his son, the 
said Edmund, on his nomination to the Episcopal dignity; the 
Congregation deemed it expedient, should it seem fit to the Holy 
Father, that the said Edmund Dempsy should be advanced to the 
See of Leighlin, which is suffragan to the Metropolitical See of 
Dublin, and has been vacant for many years. (Dr. Moran s 
ArcJibps. Dublin, p. 349.) Accordingly, on the 10th of March, 
1642, the appointment was made: "Die 10 Martii, 1642 
referente Antonio Barberino, fuit pro visa Ecclesia Leighlinensis " 
(Barberini Archives.) In the Processus, Dr. Dempsy is described 
as the son of noble and Catholic parents in the County of 
Kildare, aged about 40, in priest s Orders, a Master in S. Theology, 
and a distinguished preacher. It states, moreover, that he had 
discharged the duties of the office of Provincial of his Order for 
many years, with credit, and that he was distinguished for up 
rightness of life, orthodoxy, and unsullied morals fit was deemed 
therefore, highly desirable that his appointment should take 

As early as the year 1637, the clergy of the Diocese of 
Leighlin had petitioned the Holy See to have Dr. Dempsy ap 
pointed as their Bishop, and there is extant a letter from Dr. 
MacGeoghegan, Bishop of Kildare, recommending the prayer of 
this Petition. (Spic. Ossor. Vol. I, p. 218.) The Clergy of Ferns 
also, on the death of Dr. John Roche, in 1636, had presented a 
similar petition that he might be selected to be their Bishop. 

Dr Dempsy, or O Dempsy, made his early studies at Douay 
and Louvam. He read his Theological course, with great 
distinction at Alcalk and, in 1624, entered on the Irish Mission, 
where he laboured incessantly with great success in promoting 
the salvation of souls. In 1635, he was unanimously chosen 
rovmcial of the Dominican Order in Ireland, and, in that office, 
gave frequent proofs of consummate prudence, as well as of zeal 
tor the glory of God. Dr. Dempsy was one of the most active 
^relates amongst the Confederate Catholics. His name appears 
amongst those attached to the Decree of the Synod, held at 
Waterford, August the 12th, 1646, under the Presidency of the 
Nuncio. This Decree condemned in the strongest terms, the 
treaty of peace, which had been signed, a short time before, by 
the Marquis of Ormond, on the part of the King, and by Lord 
Muskerry, Sir Robert Talbot and others, in the name of the 
-xmiederate Catholics. Referring to the protracted debate on the 


question of this Peace, Beltings, a contemporary and a member 
of the Confederation, relates, that " the Bishop of Leighlin, who 
always sat upon an eminent bench at the upper end of the house, 
could, with waving his hat, raise such a storm from the middle 
seats and towards the door, that nothing could be heard for a long 
time but the repeated thunder of I (aye) or No, or that name 
which he first dictated to them." (Desiderata Curiosa Hiberniae. 
Dublin, 1772.) The same adverse writer noticing an address 
made by the Bishop of Leighlin, says that "citing the text of 
Scripture where Christ raised Lazarus from the dead, Removete 
lapidem, wished them to observe that, when our Saviour came to 
perform that stupendous work, he gave his Disciples no other 
share in it than that of removing the stone ; so, said he, perform 
you that which is within your power, remove the stone, reject the 
Peace, proceed on vigorously, and God will do the rest." (Idem.) 
Dr. Dempsy is found taking a most active part in the ecclesi 
astical and national affairs of the country up to the time when he 
was driven into exile. He was amongst the Prelates assembled 
at Clonmacnoise, in 1649, being present in the double capacity 
of Bishop of Leighlin and Procurator of Waterford. (Spic. Ossor. 
1, p. 327.) From Clonmacnoise we find Dr. Dempsy writing, on 
the 12th of December, 1649, renewing a previous recommendation 
to have his kinsman, James Dempsy, Vicar- Apostolic of Kildare, 
appointed Bishop of that See. (Id. 1, p. 328.) A Commission 
from the Catholic Prelates, dated Cavan, 2nd of May, 1650, was 
addressed to Feagh O Toole, Colonel of the Confederate Catholics, 
authorizing him to levy and take the command of a regiment of 
foot and a troop of horse, for the service of the country. This 
document bears the signatures of the Bishop of Leighlin and of 
the Vicar- Apostolic of Kildare, and is as follows : 

" To Col. Luke, alias Pheagh O Tuhille, greeting, in our Lord God 


SIK, The pressing calamatie of this Kingdom, wherewith the Holy 
Catholique, Apostolic and Roman religion, his sacred Majesties right, and 
the just liberties of us his loyall subjects, are like to be trode under foote 
by a company of prophane and mechanical Rebel] s (made instruments of 
God s wrath to punish our sinnes), together with the confidence we have 
in your zeal, worth and wisdom to redeem those soe deare pleadges, 
invites us to call to your assistance, Giving you hereby full power and 
authoritie to levie, leade and command a Regiment of foot, and a troupe 
of horse, praying you to containe the said Regiment and Troupe as much 
as may be, from incurring God s just anger, especially from oppressing the 
poore, swering, and stealing ; Giving you to understand we are hereunto 
authorized by his Excellency the Lord Lieutenant, Marquess of Ormond, 
as appeareth from his letter, dated at Loughriagh, the first of last April. 
Wee also pray you, with the consent of the gentry there, to choose among 
yourselves in those partes, a commander in cheef e, and that each Colonel 


may choose his own officers. We will not cease to pray his Divine 
Majestic to encouradg you to fight in his quarrell, and bless your designs. 
Given at Cavan, the 2nd of May, 1650. H. Armach., Eug. Kilmoren,, Fr 
Thomas, Dublin., Fr. Edmundus, Laghlinensis,Fr. Antonius Clunmacn., 
Walter B. Clonfert., Jas. Dempsie Vic. Apost. Kildare." (From MS. 
Deposition Lib. T.C.D., 3555 Wkklowjol 2, 14, quoted by Fr. Hogan, S.J., 
in notes to " Description of Ireland, Anno 1598." 

The Archbishop of Dublin, Dr. Fleming, at the instance of 
Lord Clanricarde, the then Viceroy, took an active part in pro 
moting the proposed Protectorate of the Duke of Lorrain, in 1651 f 
and wrote to Dr. Dempsy, then the only Bishop in the Province, 
urging him to exert himself to the utmost in the cause. 
(Median s Irish Hier. VI ill Cent. c. 4 ) 

Being remarkable for his devotion to the Holy See, as well as 
for his meekness and clemency, Dr. Dempsy was delegated to 
absolve from the censures of the Nuncio. (Note of S. Congreg. in 
1655 in Dr. Morarfs Archbps. Dub. p. 352.) 

Dr. Dempsy retired into exile in or before the year 1653. In 
an original letter, written from Portivieda, on the 12th of 
November, 1656, and preserved amongst the Hinuccini MSS., 
the exiled Prelate gives a saddening picture of the savage 
persecution to which the Irish Church was subjected immediately 
after the departure of the Nuncio, who set sail from Galway Bay 
on the 23rd of February, 1649. Dr. Dempsy continued in the 
country for three years after, ever hoping for the day of deliver 
ance, and labouring unceasingly for the welfare of the flock 
committed to his pastoral care. He shared to the full in the 
persecutions, sufferings and privations of his Catholic fellow- 
countrymen. The words of the Apostle, describing the persecu 
tions of the early Christians, are fully applicable to the condition 
of the Irish Catholics at the period referred to : " They had 
trials of mockeries and stripes, also of bonds and prisons, they 
were cut asunder . . . they were put to death by the sword, being 
in want, distressed, afflicted . . . wandering in deserts, in 
mountains and in dens and in caves of the earth." At length, 
despairing of any improvement in the times, and destitute of all 
human aid, Dr. Dempsy left the country and retired into Spain. 
Having remained some months at Madrid, he finally settled in 
Gallicia where he had already been two years and a half at the 
date of his letter. The King of Spain had assigned him a 
pension of 60 ducats a month, but of this he had received no more 
than 300 ducats in all, and, were it not for the munificence of 
Don Vincent Gonzaga, Viceroy of Gallicia, he and the two com 
panions of his exile, Fathers Dominic O Ferrall and Raymond 
O Heslenan, would have been reduced to the direst straits. The 
object he had in writing this letter was to procure from the Holy 



Father or from one of the Cardinals, a communication to their 
benefactor, the Viceroy, thanking him for his great charity towards 

The following is the text of this letter : 

"Post 111. D. Nuncii discessum ex regno, flamma, fame, ferro 
devastata fuit tota Hibernia, et fructus violationis censurarum et, 
maledictionis aeternae totum sibi subjecit insulam, et qui jam ante erant 
de nostra confoederatione, jam turn uniti haereticis irruuut in suos cum 
tanta ferocitate spoliantes aedes, agros vastantes, pecudes in praedam 
ducentes etiam pupillorum et viduarum, et meis minime parcentes 
Quibus non obstantibus et durantibus incommodis post discessum 
dicti 111. D. Nuncii expectans auxilium aut e coelo aut solo, quo deficiente, 
non alia ex causa quam multitudine peccatorum nostrorum praepedito, 
procuravi omnibus viribus remedium aliquod antedictis incommodis 
applicare, non parcens labori ant vigilantiae per triennium circa curam 
greis mihi indignissimo pastori commissi, et quanta in hoc trienmo 
pencula incommoda, inediam et miserias, in sylvis, montibus, desertis, et 
fatebris, Dei et Ecclesiae causa toleravi nescio, Deus scit ; tandem yidi 
Hiberni am meam, Sanctorum quondam insulam, pene omnem Catholicae 
Religionis exercitio et libertate destitutam, prophanata templa, diruta 
coenobia eversa altaria, sacras Cruces, Deiparae Yirginis Sanctorumque 
omnium Imagines, ornamenta, vasa, sacros codices, comminui violari 
sacrilegisque focis absumi. Ethaec videre, quanta animi amaritudo quae 
ipsa morte mihi acerbior fuit. Quis talia fando temperet a lachrymis ? 
Quern ad luctum et dolorem non moveret vel ipsa tantorum malorum 
cogitatio 1 ? his non obstantibus, steti, restiti constans in mea prima 
resolutione, pro Deo et Ecclesia quamdiu licuit^: sed morte marteque 
simul imminentibus,post proditoriam, quam audistis, submissionem, cujus 
in Momonia primus author fuit Edmundus Duir, colonellus, et Edmundus 
Fenel colonellus, postea ab haereticis juxta Dei compensatione suspensus, 
et in Lagenia D. Joannes Fitz-Patricius, juvenis insanae libertatis, nunc 
residens in curia Matritensi. plus ibi habitus quam qui pro Deo exilmm 
usque firmiter steterunt, uti D. Richardus Ferrall et D. Hugo O JSeill : 
post, inquam, proditoriam hanc submissionem omni humano auxilio 
destitutus, exilio et summis oceani incommodis me commisi, a quibus 
divina Providentia ereptus (ut brevitatis causa alias omittam circum- 
stantias) Matritum veni, ubi per aliquot menses moram feci, sed insolitqs 
loci illius aestus ferre non valens, Galeciam de licentia Serenissimi Kegis 
Catholici petii ; ubi propter aeris temperiem et loci amcenitatem (gratias 
Deo Uni et Trino,) integra fruor valetudine his duobus annis cum 
dimidio, quo durante tempore, ex sexaginta ducatis quas invictus et idem 
serenissimus Rex Catholicus, quern Deus incolumem conservet, in me 
conferri per mensem pro mea sustentatione imperayit, nonnisi qumque 
mensium portionem accepi toto tempore quo Matriti mansi et resideo 
Pontivediae. Quapropter ego cum sociis, nempe Rev. P. fr. Dommico 
O Ferrall et Rev. P. fr. Raymundo O Heslenano (alias de S. Michaele)non 
parva laboramus inedia, et majorilaboraremus nisi propter magnificentiam 
Excell. D.D. Vincentii Gonzagae, Itali, hujusprovinciaeGaleciaeproregis, 
cujus sumptibus pascimur et nutrimur. Vir enim est noster Prorex 
nobillissimus, egregie doctus, satis pius et nescio cui non charitate 
praeferendus. Utinam procurares si non Sanctissimi Patris, saltern 
alicujus Eminentissimi Cardinalis, litteras ad ipsum pro gratiarum actione. 
propter ejus in nos eximiam charitatem." (Spifr Ossor., Vol. //, p> 156), 


Dr. Dempsy remained in Gallicia until his death, which took 
at St. Mary s, Finisterre, in or before the year 1661. (Dr. Brady.) 
Some kind friend composed the following Epitaph for his 
tomb : 


Dr. Dempsy was the author of a work entitled t( Feed your 
Sheep" which, however, was not printed, the MS. having been 
lost on its way to Louvain, whither it was sent for publication. 

From the death of Dr. Dempsy to the year 1678, when the 
Bishop of Kildare received its Administration, the Diocese of 
Leighlin was under the care of Vicars. In a Propaganda Congre 
gation, held on the 12th of July, 1661, a letter was read from the 
Archbishop of Armagh, stating that he had placed the Diocese of 
Leighlin under the Vicar-General of the deceased Bishop. (Brady.) 
From a Report of the State of Ireland, presented in Rome in 
March, 1662, we find that the Vicar-General referred to, was 
Charles Nolan. The following is the passage of this interesting 
document which relates to this Diocese: "In the Diocese of 
Leighlin I was acquainted with Dr. Charles Nolan, the Vicar- 
General, a most learned and holy man, who has undergone much 
suffering and exposed himself to many dangers on account of his 
flock, remaining constantly amongst them, surrounded by enemies 
and in circumstances of the utmost danger. He used to conceal 
himself in the woods and in mountain caves by day, and to 
nourish the faithful with the Sacraments of Holy Church under 
cover of the night. I received a day s hospitality from this 
venerable ecclesiastic when, to my great edification we conferred 
together on matters of conscience ; but thrice, in the course of 
that day, was it necessary to withdraw from his house into the 
woods, in consequence of soldiery passing the way. In a certain 
town in that district I have administered the Sacraments to one 
hundred persons who, for three years previously, had not received 
the Sacraments of Penance and the Blessed Eucharist ; many of 
them even stated that they had hardly ever had an opportunity of 
assisting at Mass, in consequence of the native priests being 
known to the heretics who resided in the town. I passed myself 
off amongst these, by day, as a soldier and one of themselves, and 
at night I heard confessions and, in due time, administered Holy 
Communion. There are in that district two other priests, one of 
them a Franciscan, and the other an Abbot of the Order of St. 
Bernard." (See Original, in Spic. Ossor. Vol. 2, p. 209.) 

John Deoran was Vicar-General of Leighlin in 1666. He 


appears as such in the list of Bishops and other Dignitaries who 
assembled in Dublin on the llth of June in that year. (See 
Irish Eccl. Record for June, 1870, p. 509.) 

In 1670, a National Synod was held in Dublin. All the Irish 
Prelates, who then numbered only six, were present, and also the 
Vicars-General of the other Sees. One of the acts of the 
assembled Prelates was to petition the Holy Father to appoint 
Bishops to some of the vacant Sees, and they, at the same time, 
presented the names of those ecclesiastics whom they accounted 
most worthy of being advanced to the Episcopal dignity. For 
the Bishopric of Leighlin Dr. William Phelan, Chancellor of 
Ossory and Prothonotary Apostolic, was proposed. (Life of 0. 
Plunkett, p. 123.) 

Dr. Mark Forstall was appointed Bishop of Kildare on the 
8th October, 1676. The Primate, Oliver Plunkett, who held Dr. 
Forstall in the highest esteem, more than once recommended to 
the Holy See that he should receive also the administration of 
the Diocese of Leighlin. (See Letters to the Internunzio, dated 
the mhand 20th of August, 1677, quoted at gp : .87-88.) In 
compliance with this recommendation and a Petition to the 
same effect signed by Dr. Plunkett and the Bishops of Meath and 
Clogher, Dr. Forstall received, on the 5th of September, 1678, 
a Brief for Kildarewith Leighlin in commendam. Dr. Plunkett, 
writing on the SOth of November, 1679, observes: "To 
Monsignor Forstall the favour was granted of the administration 
of Leighlin ; and the clergy did not say one word in opposition, 
though they only received authentic copies of the Brief precisely 
as tho se of Dr. Tyrrell of Kilmore," where the clergy were by no 
means as acquiescent. (Life, p. 161.) 

On the death of Dr. Forstall, in 1683, the clergy of Leighlin, to 
the number of twelve, petitioned the Holy See that the Diocese 
might be given in administration to Dr. James Phelan, Bishop 
of Ossory. The following is the text of this Document taken 
from a copy in the possession of the present Bishop of 
Ossory : 

"Dime. De- Cum Diocesis n ra Laghlinen. nnperrime pr. mortem 
RDD. Marci Forstall, b. m. E? 1 - Kildarien. et Admin^- Laglilinensis 
viduata sit pastore ; nos infrascripti Dioecesis Laghlmensis Sacerdotes et 
Pastores ad S. Sanctitatis pedum oscula hu. prostrati, summopere 
r0 aamus qt entls - RD. Jacobus Foelaims Ep Ossonen., cujus dicecesis 
tota n r * ab una parte contimia est, constituatur Epus. administrator 
prefatae Laghlinen. Dioecesis. Quod n r - omniumque Dioecesan or - tarn 
cleric r - q m - Laic or - solatio et auxilio, necnon ad majorem ammarum 
sahitem, Deiq. gloriam (si fiat) fore, non dubitamus. Quodq. ab I* D ne - 
V ra - S S t! - et S- Cardinalmm cong ne nominibus n ris intimandum emxe 


obsecramus, et in proemissor. testimonium presentem n ra *n. supplicationem 
et postulationem syngraphis n ris - affirmamus, die 26 Mar. R. D ni 1683. 

Malachias m ,Evoy. 

Jacobus Dwyer, etc. 

David Byrne. 

Malachias Meagher, Theologus, 

Henricus Comerford, S. Theol. Doctor. 

Gullielmus Duigan, S. Theol. Doc. et Vic-Gen. 

Ferdinandus Gormagane, Theologus. 

Connellus Aloowe, Theologus. 

Quintilianus Moore, Sacerdos. 

Johannes Nowlane, Theologus. 

Edvardus Kavanagh. 

Joannes Glison. 

IU no: J)no. 


The Holy See thought fit to make another arrangement, by 
appointing Dr. Edward Wesley, Bishop of Kildare, the Admini 
strator also of Leighlin, the same year. 


A.D. 1683. EDWARD WESLEY was appointed by Propa 
ganda, Bishop of Kildare, with Leighlin in Administration, in 
succession to Dr. Forstall, on the 13th of July, 1683. 
" Provideatur ecclesia Childariensis de persona Edvardi Wensly 
(sic) cum administratione etiam ecelesiae Laglinensis expedi 
tion e ut ad proximum," i.e. per Breve. (Casanatensian MSS. 
apud. Brady.) His Brief was dated August 2nd, 1683. The 
Rev. Charles Dempsey, Superior of the Irish College at Lisle,* 
was the bearer of the Bulls for Dr. Wesley and also for Dr. 
Russell, the Archbishop of Dublin, as we learn from a letter 
written by Father Dempsey, preserved in the Archives _ of 
Propaganda. (Spic. Ossor. 2, p. 274.) It appears that complaint 
had been made at Rome of these Prelates ; of the former, that he 
was disposed to quarrel with his clergy ; and of the latter, that 
he was but little versed in Theology, and consequently unfit for 
the office of Bishop. Fr. C. Dempsey undertakes to refute these 
charges and, in doing so, gives some important details regarding 
the Bishop of Kildare. He states that Dr. Wesley was an 
alumnus of the College of Louvain and took there the degree of 
Licentiate in Theology, that, previous to his advancement to the 
Episcopate, he had resided for many years in the city of Dublin, 
and was a member of the Chapter of that Diocese ; that he had 
been in much request as an enlightened spiritual guide and con 
fessor, especially by the nobility and members of the legal 
profession. Father Dempsey, in conclusion, relates that he had 
very many times visited Dr. Wesley, and states that he had 
invariably found him occupied, either in study, or prayer, or in 
hearing confessions. The following is the passage from the letter 
referred to ; it is addressed to the Internuncio atBrussels, and was 
written in 1685 : "Ill me - et Rev me/ - D ne - Nuper a quodam Pastore 
Dubliniensi, viro probro ac docto, necnon mihi optime noto, 

*To a Protestation against Jansenism, signed by Irish priests then residing at 
Paris, on the 26th of August, 1676, the names of three priests of the Diocese of 
Kildare, and one of the Diocese of Leighlin are affixed, the Kildare priests were 
" Carolus Dempsy, presbyter Theologus," (most probably the person referred to 
above), "Jo. Dermot, Do.; et Quintilianus Dunne, Do." The priest of the 
Diocese of Leighlin was " Edvardus Kavanagh, Presbyter Theologus." (Spic. 
Ossor. 2., p. 219.) 


intellexi Romae renunciatum esse maxim as inter Ill um Dublin- 
iensem Russell et suum clerum turbas esse excitatas, nee ipsos 
oranino esse reconciliandos : et Ill um< Kildariensem Wesley 
hominem esse ad omnia ineptam sua utpote statione indignum 
et incapacem, nee a limine quidem Theologiam salutasse. Quae 
mendacia, bone Deus! Quantae calumniae! quae horrendae 

detractiones Quod vero spectat ad 111. Dn um - Wesley, 

miror profecto detractorum et calumniatorum audaciam. In 
umbilico enim urbis Dubliniensis a multis aunis tenet domicilium. 
Vix ullus in Hibernia nobilis cui non sit notus, quod quater per 
annum eo ad comitia veniant et ad ipsum imprimis confluant, 
suam aperturi conscientiam. Novit Ill ma * Y ra; Dominatio, novit 
Romana Curia, novit Xtianus. orbis, quam egregia semper in fide 
constantiae argumenta edidere Hiberni adeo ut bonorum et 
vitae quam fidei jacturam facere mallent : nee asserere vereor 
nullos esse qui majori odio malos Ecclesiasticos prosequantur et 
praecipue nobiles, qui et ipsi plerumque non ignari, ab inscitia 
Sacerdotum tanquam a peste abhorrent ; quod non nesciant 
ignorantiarn esse omnis mali causam et fomitem, et idiotas in 
urbibus populo praeesse nequaquam sinant. Si talis esset 
Ill mus - D nus - Wesley qualis Romae depingitur, jamdudum ex illo 
loco vel invitus deturbaretur. Ad ipsum frequentissimo accedant 
perspicaces Jusisconsulti, quorum ibi magnacopia, nee minor 
divitum et mercatorum turba et quorum nonnulli Philosophiae 
et Theologiae in transrnarinis partibus operam dederunt, soliciti 
tamen de animi sui sordibus eluendis, ei tanti ponderis negotium, 
utpote salutem aeternam, non crederent nisi pro certo constaret 
hominem esse capacissimum. Quid ad haec Detractores ? nee 
Theologiam quidem delibasse afnrmabunt? Suum tamen 
alumnum et Licentiati gradu decoratum agnoscit et laetatur 
celeberrima Lovaniensis Academia, tarn insigni ornamento 
gaudet Capitulum Dubliniense et in rebus Theologicis et in. 
utroque jure apprime versatum fatebitur. Sentiet, favente Deo, 
Kildaria et Laughliniaipsiusdoctrinae claritatem: novit denique, 
quod caput est, novit tota Lagenia virum esse vita et moribus 
landatissimum. In conversatione illo modestiorem vidi neminem: 
ab illius saepenumero cubiculum accedens, semper ilium vel 
studentem, vel orantem, vel confessiones andientem, reperi. A 
tot quibus ibi commoratur annis, se nunquam nisi semel, licet 
non raro invitatus, prandium aut coenam surnpturum, taberuam 
intrasse asserentem audivi, rarum sobrietatis exemplum." 

On the 24th of June, 1685, a Provincial Synod assembled at 
Dublin, over which the Archbishop, Patrick Russell, presided, 
and at which the four suffragan Bishops assisted. Dr. Wesley s 
name is subscribed to the Acts of this Synod, as Bishop of 


Kildare and Administrator of Leighlin. Theologians also 
attended, deputed by each of the five Diocesan Chapters. Dr. 
James Russell, Dean of Dublin, and Prothonotary Apostolic, re 
presented the Chapter of Kildare, and the Chapter of Leighlin 
sent as its delegate, Dr. Morgan Kavanagh.* The second 
Decree passed at this Synod is deserving of especial notice 
as indicating the fixed belief at the time of, at least, the faithful 
of the Province of Dublin, in the doctrine of the Immaculate 
Conception of the Blessed Virgin. "Regarding the Blessed 
Virgin Mary," it says, "who is looked upon as the general 
Patroness of the entire Kingdom, we decree, and moreover, 
command, that the Feast of her Immaculate Conception be kept 
as of precept, throughout the Province; and, therefore, that ^ all 
abstain from servile work on that day." De B. Maria Virgine, 
quae totius Regni censetur Patrona generalis, Statuimus et 
ordinamus similiter, ut Festum Immaculatae ejus Oonceptionis 
servetur ex praecepto in toto hac Provincia ; ac proinde, ut 
omnes ab operibus servilibus eo die abstineant. (Constitutiones 
Provinciates, etc. pubd. in 1770.) 

Another Synod of the Province of Dublin was held on the 1st 
of August, 1*688, at which, also, Archbishop Russell presided ; 
the only suffragan Bishop present was Dr. James Phelan of 
Ossory, but Procurators from the five Diocesan Chapters attended. 
The representative for the Chapter of Kildare was Bernard 
Molloy, Vicar-General ; and, for the Chapter of Leighlin, Conal 
Moore, Vicar-General. f A resume of the Decrees passed at 
these Synods will be found with others in Appendix. Dr. 
Wesley died probably towards the close of the year 1693. 

A.D. 1694 JOHN DEMPSY was proposed as Bishop of Kildare, in 
Consistory held in January, 1694, on the recommendation of the 
King of England, Scotland, and Ireland. " Die 25 Januarii, etc. 
In proximo consistorio ego, Palutius, Card, de Alteriis, 
Praeconium faciam ecclesiae Kildarien., vac. per obitum 
cognominati Wesly, ultimi illius Episcopi, extra Rom. curiam 
defuncti, et in sequente referam illius statum, et qualitates 
y en iis v i r i J aimis Dempsy, presbyteri, ad illam a Rege Anglic 

*The name of "Morgan Kavanagh, Parish Priest of Leighlin, ordained in 
1681," appears amongst the Priests registered in 1704 ; no doubt this is the same 
person, and it appears equally clear that he was a member of the Borris family. 

t We find Conal More registered, in 1704, as Parish Priest, then and for 28 
years previously, of Tulore, Disert-Galen and Clonkeen (i.e. the present parishes 
of Abbeyleix and Ballinakill,)in Queen s County. The local tradition states that 
he was of the family of the O Mores of Leix, and that he was, moreover, a near 
relative of Sarsfield Earl of Lucan. Anna, daughter of the famous Rory O More, 
was mother of Patk. Sarsfield, but the precise degree of relationship between her 
and Fr. Conal More, has not been ascertained. 


Scotiae et Hiberniae nominati." ( Vallicellian MSS. t apud 
Brady.) Dr. Dempsy is described as the son of noble and 
Catholic parents, about 50 years of age, a priest for very many 
years; it is further stated that he had made his Theological 
studies in the University of Paris, and that he was a man of 
prudence and of dignified demeanour, and was, in consequence of 
these qualifications, judged worthy of being promoted to the 
Government of the said Church. The state of the Diocese is 
also set forth in this document ; the Cathedral town of Kildare 
is described as of small dimensions, containing about 400 
inhabitants. The Cathedral exists, but is held by the heretics, 
who are also in possession of the Baptismal font. There are no 
Catholic dignitaries or Canons. The Sacraments are administered 
in private houses by missionary priests and Pastors appointed by 
the Bishop. There is no Episcopal residence, nor are there any 
revenues, those belonging to the See being in the hands of the 
heretics ; thus, the Bishop has no means of support except such as 
are provided by charitable contributions. Formerly there were, 
atKildare, monasteries both for men and women, but these also 
had been seized upon by the heretics. (Barberini Archives, apud 

On the 29th of November, 1694, it was resolved by Propaganda 
that Dr. Dempsy should have Leighlin, also, in Administration. 
(Brady.) The date of this Bishop s death has not been 
ascertained, beyond the fact that he is stated to have been dead 
several years prior to 1713. In a Propaganda Congregation, 
held on the 4th of September, 1713, it was stated that the Arch 
bishop of Dublin had written to recommend Edward Murphy, 
Vicar-General of Kildare and Leighlin, for the Bishopric of that 
See, vacant for many years. (Brady) 

A.D. 1715. EDWARD MURPHY, Vicar-General of Kildare and 
Leighlin, was, on the recommendation of " King James," ap 
pointed to Kildare, by Propaganda, on the llth of September, 
1715, and had a fresh recommendation to Kildare and Leighlin 
on the 18th of October in the same year. He was consecrated 
Bishop of Kildare, on the 18th of December, 1715, by Archbishop 
Edmund Byrne of Dublin, assisted by Patrick Goulding, Arch 
deacon of St. Patrick s, and Simon Murphy, Treasurer of St. 
Patrick s. His Brief for Kildare and Leighlin was dated the 20th 
of March, 1716. (Dr. Brady.) Dr. Brady is mistaken when he 
states that Dr. Murphy died in 1724. He ceased to be Bishop 
of Kildare and Leighlin in that year, but it was in consequence 
of his translation to the Archiepiscopal See of Dublin in Septem 
ber, 1724, over which See he presided for the succeeding five 
years. (Brenan s Eccl. Hist. Vol. 2., 333 ; D Alton s Archbps. 


Dub. 465.) Dr. Murphy acted as Secretary to two Provincial 
Synods held at Dublin in July, 1685 and August, 1688. (See 
Decreta, pubd. 1770.) His name does not appear amongst the 
Priests of Kildare and Leighlin registered in 1704 ; he most 
probably was the "Edward Murphy, residing in Cook-street, 
Dublin, aged 53, P.P. of St. Audeon s, ordained in 1677, at 
Escurial in Spain, by James, Archbishop of Tuam."* (See 
Registry, of 1704.) 

A.D. 1724. BERNARD DUNNE was appointed Bishop of Kildare 
and Leighlin on the translation of Dr. Murphy to Dublin. His 
Brief is dated the 16th of December. He died in 1733. By a 
letter dated the 4th of September, 1733, the tidings of the recent 
death of the Bishop of Kildare were confirmed. The Nuncio of 
Belgium, when communicating this intelligence to Propaganda 
recommended Dr. Cornelius Nary,f native of the Diocese of 
Kildare, as his successor. (Brady.) 

A.D. 1733. STEPHEN DOWDALL succeeded. His Brief is dated 
the 22nd of December. It would appear that Dr. Dowdall 
resigned the government of the Diocese before his death. There 
is evidence of his being still living on the 19th of July, 1737, 
whereas, the Brief appointing his successor, is dated two months 
previous. (Dr. Brady.") 

* James Lynch, Archbishop of Tuam, was arrested in 1674, and compelled to 
go into exile. In 1675 and 1676, he was in Madrid, in great poverty and 
applied to Propaganda for permission to exercise episcopal functions in Spain. In 
1710, he was in France and was stated to be about ninety years old. (Brady s 
Episc. Succn.) 

f Cornelius Nary was born in the County of Kildare in the year 1660, and 
educated in school learning in the town of Naas. He received Priest s Orders in 
the City of Kilkenny in the 24th year of his age, and, the year following, went 
to Paris and studied in the Irish College there, of which he was afterwards 
Provisor for about seven years. He took the Degree of Doctor of Laws in 1694, 
in the College of Cambray, in the University of Paris, and about two years after, 
upon his going to London, was appointed Governor to the Earl of Antrim, a R. 
Catholic nobleman of Ireland, lieturning into his own country, he was made 
Parish Priest of St. Michan s in Dublin, in which station he continued to his 
death, which happened on the 3rd of March, 1738. He was a man of learning 
and an author of considerable note. Harris s Ware, (Writers, Book I, p. 299,) 
who gives a long list of his works, amongst which is mentioned " The New 
Testament, translated into English from the Latin, with marginal notes," London, 
1705, 1718, 8vo. On the suppression of the Nunneries in Galway in 1712, Dr. 
John Burke, Provincial of the Franciscans, obtained the consent of Dr. Edmund 
Byrne, Archbishop of Dublin, for some of the Sisters of that Order to settle in 
Dublin. The Lords Justices received information of their arrival and had several 
of them arrested. A Proclamation then issued, dated 20th Septr., 1712, to appre 
hend the said John Burke, Dr. Byrne (the Archbishop), and Dr. Nary, as Popish 
Priests attempting to exercise ecclesiastical jurisdiction, contrary to the laws of 
this Kingdom, and it was ordered that all the laws in force against the Papists, 
should be strictly carried out (Hardiman s Hist, of Galway, p. 275). Dr. Nary 
died P.P. of St. Michan s, in 1738. 


A.D. 1737. DR. JAMES GALLAGHER, Bishop of Raphoe, was 
translated to Kildare by Brief dated May the 18th. By letter 
of the Secretary of State, dated July 17th, the same year, 
Monsignor Gallagher, Bishop of Kildare, is declared Admini 
strator also of Leighlin. (Brady) But little is known of this 
Prelate either prior or subsequent to his appointment to Kildare 
and Leighlin. Even the place of his birth has not been 
ascertained, but it is conjectured to have been in the neighbour 
hood of Lake Erne, and to have taken place not later than the 
year 1680.* He made his studies, first at the Irish College, 
Paris, and subsequently at the College of Propaganda, Rome. 
From the fact that his name is not included in the list of Priests 
registered in 1704, it is concluded that his return to Ireland did 
not take place till after that date. He was appointed Bishop of 
Raphoe in 1725, and was consecrated to that See, at Drogheda, 
on the 14th of November in that year, by the Archbishop of 
Armagh, assisted by the Venerable Bernard MacMahon, Dean 
and Vicar-Apostolic of Clogher, and the Venerable William 
Reilly, Archdeacon of Armagh. (Episc. Succn.) The Diocese 
of Raphoe, like many of the other Irish Sees at that time, 
afforded but slight means of support to its Bishop. The income 
in 1671, was stated to be only 15, and it is not likely that it 
had much improved at the time of Dr. Gallagher s appointment. 
That his life was one of constant privation as well as of toilsome 
duty, may be readily inferred from the circumstances of the time 
in which his lot was cast. The following narrative of an event 
in the life of this Prelate will show the persecuting spirit of the 
period and the risk at which missionary duties were discharged : 
In 1734, Dr. Gallagher, then Bishop of Raphoe, had occasion to 
visit officially the parish of Ballygarvan, of which a Father 
O Hegarty was Parish Priest, at whose house he purposed 
passing the night. In the course of the evening the Bishop 
received a note from an extensive landed proprietor in the 
neighbourhood named Potter, offering him hospitality. The 
bearer of the message was a Catholic, to whom the Bishop 
mentioned the purport of the note, asking if he would be safe in 
accepting the offer. The man told him, as he valued his life, not 
to go, and accordingly the invitation was declined. When bed- 

# The ancient Irish sept of O Gallagher possessed a territory in the baronies of 
Raphoe and Tir-Hugh, Co. Donegal, and held the castles of Lifford and Bally- 
shannon ; they derived their surname from Gallchobhair, a warrior of the sept, 
who lived A.D. 950. They bore for arms Argent a lion rampant sable treading 
on a serpent in less proper, between eight trefoils Yert ; and for crest, A crescent 
gules, issuant out of the horns a serpent erect proper, (information kindly supplied 
by Sir Bernard Burke, Bart., Ulster King-of-Arms.) 


time came, the Bishop retired to rest, but could not sleep. 
Wearied with lying awake, he arose at midnight and intimated 
to his host that he would set out for the scene of the next day s 
labours ; but at the urgent solicitation of the priest, he returned 
to bed. Still, sleep would not come, and still, the thought was 
strong upon him to depart. Finally,he made up his mind to leave ; 
arising, he quietly left the house without informing his host, and 
having, himself, saddled his horse, he set out, long before day, for 
Rathmullen. The Bishop was but a short time gone when, from 
an opposite direction, a troop of soldiers rushed down the hill and 
quickly surrounded the house of the priest. A magistrate from 
Millford named Buchanan was in command of the soldiery ; he 
had received information that the Bishop was in the house and 
had come to seize him. Father O Hagerty, aroused by their 
clamorous summons to have the Bishop delivered up to them, 
appeared and, having visited the apartment lately occupied by 
the Bishop, informed them that he was not in the house. After 
a search which showed them that their intended prey had really 
escaped, and, enraged at their failure, they determined that they 
would not go without a prisoner ; they accordingly seized the 
priest, and having tied his hands behind his back, led him forward 
towards Millford gaol. The intelligence having meantime spread 
abroad amongst his people that their Pastor was in the hands of 
his enemies, they quickly assembled in large numbers, intent on 
rescuing him. They pursued the soldiers, harassing them with 
stones, their only weapons, and with which the women kept them 
supplied.* Buchanan, fearing that his prisoner would escape, 
levelled his horse-pistol at the priest s head and shot him dead. 
The people horrified, gathered around the shattered remains of 
their Pastor with loud outcries of grief, and under cover of this 
diversion, Buchanan and his myrmidons made good their escape.f 
Dr. Gallagher, thus providentially saved, found a safe retreat 
in one of the islands of Loch Erne, where he remained concealed 
for a year. Here it was that he composed the Volume of 
Sermons written in Irish, of which many editions have appeared. 
In the Preface to the original edition, his Lordship explains his 
object in publishing these Sermons: "I have composed the 
following discourses for the sake of my fellow-labourers princi 
pally ; and in the second place for such as please to make use of 

* One of those who took part in this work was then a mere girl, afterwards 
related the circumstances to Dr. McG-ettigan, Bishop of Kaphoe, who in turn 
related them to the present Primate. 

fit has heen stated that the ill-fated young man, Buchanan, who met so 
untimely an end on the occasion of the assassination of the late Lord Leitrim, 
was the last surviving descendant of the person above referred to. 


them, that they may preach them to their flocks, since my re 
peated troubles debar me of the comfort of delivering them in 
person/ These Sermons were first published at Dublin, 1736 ; 
a second edition appeared in 1740 ; they subsequently went 
through numerous editions, the 18th having been brought out in 
1820, edited by Edmund O Reilly, author of the Irish and 
English Dictionary. Another edition has recently appeared (M. 
H. Gill <Ss Son, Dublin,} edited by Canon Burke of Tuam, who 
has enhanced the work by adding on opposite pages an idiomatic 
English translation. Several of the foregoing facts have been 
taken from the Memoir of Dr. Gallagher, prefixed to this edition. 

Dr. Gallagher was translated to the See of Kildare and 
Leighlin in May, 1737. The great Prelate of these Dioceses, Dr. 
Doyle, in a " DIOCESAN BOOK, arranged for the use of the 
Bishops of Kildare and Leighlin," preserved in MS. at the 
Episcopal residence, Braganza, Carlow, and from which extracts 
now for the first time appear, thus refers to Dr. Gallagher : 
" This Bishop was eminent, in the most perilous times, for his 
learning, piety and zeal. He was not a native of this Diocese or 
Province. He seldom had a residence, but went about, like his 
Divine Master, doing good, preaching the Gospel, encouraging the 
faithful, and consoling his afflicted people. For some } T ears previous 
to his death, he resided, for part of each year, in a small hut, of 
mud walls, thatched with straw or rushes, near the bog of Allen, 
to which he might fly when sought after by the myrmidons of 
the ruling faction. The remains of his cabin still exist, on the 
road from Allen to Robertstown ; they form a sort of ill-shapen 
mound or mounds, on the right hand as you proceed, and are 
separated by a ditch from the highway as it passes over a small 
eminence which looks down upon the vast moor or bog, expanded 
just below."* 

In a letter written by Dr. Doyle, dated from Allen, 6th of 
May, 1823, which Dr. Fitzpatrick has given in his exhaustive 
Memoir of the great Prelate (Vol. 1, p. 239, New Edn.), the 
following passage occurs : " I am here placed in the centre of 
an immense bog, which takes its name from a small hill under 
whose declivity the chapel and house are built where I now write. 
What perhaps interests me most in the wide and vast expanse 
of the Bog of Allen is, that it afforded, for nearly two centuries, 

* The remains of the cabin in which Dr. Gallagher resided at Allen are no 
longer in existence, and the tradition, even, as to its site has well-nigh died out. 
Local inquiries, aided by the description of it in the above passage, have led to 
the conclusion, which appears to be well-founded, that this humble Episcopal 
residence stood immediately inside the entrance gate to the present parochial 
house, on the left-hand side. 


a place of refuge to the apostolic men who have gone before me 
in preaching the faith and administering the Sacraments to a 
people in every respect worthy of such pastors. The haunts and 
retreats frequented by the Bishops of Kildare in the times of 
persecution are still pointed out by the aged inhabitants of these 
marshes with a sort of pride mingled with piety ; and they say 
There he administered Confirmation ; here he held an assembly 
of the Clergy ; on that hill he ordained some young priests, whom 
he sent to France, to Spain, or to Italy ; and we remember, or 
we heard, how he lived in yonder old walls in common with the 
young priests whom he prepared for the mission. He sometimes 
left us with a staff in his hand and, being absent months, we 
feared he would never return ; but he always came back, until 
he closed his days amongst us. Oh ! if you saw him ; he was 
like St. Patrick himself! What think you, my dear friend, 
must be my reflections at hearing of the danger, and labours, and 
virtues of these good men, and what a reproach to my own sloth 
and sensuality and pride? They of whom the world was not 
worthy, and who went about in fens and morasses, in nakedness, 
and thirst, and hunger, and watching, and terror, will be 
witnesses against me for not using to the best advantage the 
blessing which their merits have obtained from God for their 
children. Their spirit indeed seems to dwell here, and in these 
remote and uncultivated districts there are found a purity and 
simplicity of morals truly surprising. From five to six o clock 
this morning, the roads and fields were crowded with poor people, 
young and old, healthy and infirm, hurrying to see the Bishop 
and assist at his Mass, and hear his instructions. They thought 
he should be like those Saints whom they had seen or heard of 
to have gone before him." Dr. Gallagher died in May, 1751 ; 
the place of his interment is not known, but it appears most 
likely to have been at Cross-Patrick, an ancient burial-place in 
the immediate vicinity. 

[The Meeting of the Bishop and Clergy of the Diocese of 
Leighlin, at ivhich the following "Laws and Constitutions were 
adopted, is represented to have taken place in the year 1748, 
consequently during the Episcopate of Dr. Gallagher. A priest 
of the Diocese noiv dead, found this Document amongst the 
papers of Bishop Keeffe and had a copy made, from which it is 

now reproduced. The day and month of the assembly are 
omitted in copy. The papers of Dr. Keeffe cannot now be found, 
which is all the more to be regretted as they are supposed to have 


"In the name of God. Amen. 

" Whereas several destructive practices, by the malice of Satan, 
have gradually crept into the Diocese of Leighlin, particularly 
clandestine marriages, which are generally contracted without 
consent of parents or licence of the respective Parish Priests, and 
that through the wanton passion of men and women to couple 
together without the due dispositions for that most holy insti 
tution of Matrimony, which St. Paul in his Ep. to the Ephes., calls 
a great Sacrament in Christ and in His Church, and through the 
sordid itch of gain in some mercenary and profligate clergymen 
who, to the great scandal of the faithful and ruin of families, 
scruple not, for a piece of money, to sell their own and the con 
tracting parties souls to the author of such pernicious abuses, 
the devil, by profaning matrimony, a Sacrament of the living, 
and administering it to such as are dead to Christ by sin of lust 
and disobedience to parents and pastors, besides other crimes 
they be then guilty of. Nay, what is more abominable and un 
pardonable, some, in open contempt of God s laws and those of 
our holy Mother the Church, attempt to marry in prohibited 
degrees of consanguinity and affinity without being dispensed 
with, in order thereby more readily to obtain a dispensation. 
To prevent so great an evil and other abuses hereafter to be 
mentioned, which cannot fail of provoking the Almighty s wrath, 
We, the Bishop and Clergy of the Diocese of Leighlin, assembled 
at Leighlin Bridge on the of 1748, have unani 

mously made and (published) the following laws and constitu 
tions : 

" 1. We suspend and declare suspended for 6 months, and half 
the emoluments of his Parish shall be given to such clergyman as 
shall serve (in his stead) any beneficed clergyman who 
knowingly marries any couple that are not his parishioners, unless 
he is licensed thereto by their respective Parish Priest or Priests ; 
and in case such delinquent Priest should oblige the contracting 
couple to any oath or promise of concealing his name from such 
as have power to enquire into his behaviour, we further declare 
such oath or promise to be not only sinful in itself but also void 
and no way binding, and that as many as obstinately refuse to 
break such iniquitous oaths or promises are guilty of mortal sin. 
We likewise decree and declare such delinquent Priest to be 
suspended by the fact for 6 months, and half the emoluments of 
his Parish to be given to such Priest as will serve in his place for 
the said term. 

" 2. If any beneficed Priest is a second time convicted of the 
like clandestine marriage, we decree and declare him suspended 
by the fact, and deprived of all the emoluments of his Parish for 


months ; but if a third time convicted of the like crime, we 
decree and declare him excommunicated by the fact, and deprived 
of all ecclesiastical benefices he is possessed of in this Diocese. 

" 3. If any non-beneficed Priest, before he studies abroad, shall 
attempt to marry any couple clandestinely, we declare him 
suspended by the fact during his stay in this Kingdom, and 
incapable of obtaining in this Diocese any Parish or ecclesiastical 
benefice for seven years after his return from his studies. 

" 4. If any non-beneficed Priest, after his return from his 
studies, is convicted of clandestine marriage, we declare him 
suspended during the Ordinary s pleasure and incapable of any 
benefice for seven years ; but if a third time convicted of the 
like fact, we declare him incapable of serving in the Diocese.^ 

" 5. If any Friar, of what Order soever, or any extern Priest, 
marry clandestinely any couple in this Diocese, we do hereby 
declare him excommunicated by the fact and to be denounced as 
such over the Diocese. 

" 6. If any contracting couple are from different parishes, we 
declare and decree the assisting Priest suspended during the 
Ordinary s pleasure and to forfeit the marriage fees to the poor 
of his parish, unless he gets beforehand a certificate in writing 
from the Parish Priest of the extern person ; and also if any 
Priest marry a woman who is not his parishioner without the 
consent or certificate of her own Parish Priest, we declare such 
delinquent Priest suspended by the fact during the Ordinary s 
pleasure and shall forfeit double the marriage fee to the Parish 
Priest of the woman. 

" 7. If any couple of this Diocese shall marry clandestinely, we 
decree and declare them excluded from Mass and the Sacraments 
until they prove their marriage by proper witnesses and by 
telling the clergyman s name who married them, notwithstanding 
any oath or promise to the contrary, and until they make public 
satisfaction for the scandal they have given. 

"8. If any couple, without a proper dispensation, attempt to 
marry in the prohibited degrees of consanguinity^ or affinity, we 
do hereby declare such marriages incestuous in themselves, 
invalid, and in no way binding. We also decree and declare the 
assisting Priest, if conscious of the impediment, excommunicated 
by the fact. If the delinquent couple shall immediately quit 
one another, they shall make public satisfaction for their crime. 
In case they should again attempt to come together, they are to 
be excluded from Mass and the Sacraments, and, lastly, they are 
to be cut off like rotten members from the communion of the 
faithful if, unhappily, they should prove incorrigible.* 

* The practice of clandestine marriages was now (1750) prevalent to the highest 


" Whereas also young men and women under colour of piety 
towards the dead, flock in crowds to wakes and watches of the 
dead, who, instead of being moved by the face of death painted 
so vividly before them on the dead corpse, or reflecting that the 
same night might be the last period of their unhappy lives, do 
abandon themselves to unchristian diversions of lewd songs, of 
brutal tricks called fronsy fronsy or some other unlawful act of 
the same die and tendency. In order therefore to abolish such 
heathenish practices for the future, we decree and ordain 

" 1. That none shall be admitted to the wake of any deceased 
person but the family of the house wherein he is waked, or the 
relatives of the defunct or, at most, other grave and discreet 

" 2. We order that no clergyman whatsoever shall say Mass 
over the corpse of any defunct at whose wake such immodest 
songs, profane tricks or immoderate crowds are permitted. 

" Whereas likewise the heathenish customs of loud cries and 
howlings at wakes and burials are practised amongst us, contrary 
to the express commandment of St. Paul in his Epist. to the 
Thess. forbidding such cries and immoderate grief for the dead, 
as if they were not to rise again, and to the great shame of our 
nation, since no such practice is found in any other Christian 
country ; and Whereas in some parts of this Diocese some have 
the deplorable vanity in the very time of their humiliation and 
that God had visited them with the loss of a friend, not only to 
glory in the number of cries, but in order the more to feed their 
vanity and add fuel to their pride, do even send far and near to 
hire men and women to cry and compose vain fulsome rhymes in 
praise of their deceased friends. It is therefore (ordained) and 
all Parish Priests and religious laymen of this Diocese are hereby 
strictly charged and commanded, in virtue of holy obedience, to 
use all possible means to banish from Christian burials such anti- 
christian practices, by imposing arbitrary punishment of prayers, 
fasting, alms and such like wholesome injunctions on as many 

degree. The sons and daughters of respectable families, before they had attained 
the years of discretion, were seduced in their affections and decoyed into con 
nexions replete with infamy and ruin ; and these were very much facilitated by 
the opportunities that occurred of being instantaneously united by the ceremony 
of marriage in the first transport of passion before the devoted victim had time to 
cool or deliberate on the subject. For this purpose there was a band of profligate 
miscreants, the refuse of the clergy, dead to every sentiment of virtue, abandoned 
to all sense of decency and decorum, who plied like porters for employment and 
performed the ceremony of marriage without either licence or question, in cellars, 
garrets and alehouses, to the scandal of religion and the disgrace of that venerable 
function which they profaned, &c. MULLALA S View of Irish A/airs from 1688 to 



men and women as will loudly cry or howl at burials. But as to 
such men and women as will or do make it their trade to cry or 
rhyme at burials, we decree and declare that for the first crime 
of this kind they shall not be absolved by any bat by the 
Ordinary or his representatives, and in case of a ralapse, the 
aforesaid criers or rhymers are to be excluded from Mass and 
the Sacraments, and in case of preseverance in this detestable 
practice, they are to be excommunicated and denounced.* 

"Lastly, Whereas, a great many are so careless of their 
salvation as not only to neglect approaching the Holy Sacraments 
of Confession and Communion often in the year, but, contrary to 
the express command of the General Council of Lateran, even 
omit that duty at Easter, nay, what is more deplorable, they 
pass several years without cleansing their consciences in the 
laver of penance or feeding their souls with the flesh of the 
Immaculate Lamb. To remedy therefore so great an evil, we 
do hereby constitute and decree that as many as will not from 
the beginning of Lent to Trinity Sunday confess and receive 
from the hands of their respective Parish Priest or some other of 
their or the Ordinary s appointment, shall not be absolved by any 
but by the said Ordinary or such as he deputes for that purpose, 
they shall also be excluded from the Sacrifice of the Mass, and 
if they chance to die in that state, we declare them deprived of 
the prayers of the faithful and of Christian burial." 

AD. 1752. JAMES KEEFFE succeeded. He was Parish Priest 
of Tullow, in the County of Carlow, and was Vicar- Capitular of 
the Diocese of Leighlin. He was elected to this See by Propa 
ganda, on the 7th of November, 1751 ; his Brief is dated 
January 19th, 1752. (Brady.) The following biographical notice of 
this Prelate is from the pen of his distinguished successor, J.K.L. 
It is extracted from the " Diocesan Book" which has been already 
referred to : " James O Keeffe, appointed to the government of 
these Dioceses on the 10th of April, I752,f was a native of these 
Dioceses and descended of one of the most ancient and respect 
able families whose branches extended through the County of 
Carlow and the Queen s County. I have not been able to 
. ascertain the place of his birth, but I am inclined to think his 
parents, when he was born, resided not far from Dunleckney, in 
the direction of Borris,to the left hand of the present public way. 
He went, at an early age, to Paris, and was greatly distinguished 

* For account of the Caoinan or ancient Irish Lamentations, and music of same 
see paper by Win. Beauf ord, A.M., in Transactions of Royal Irish Academy, 

t The Brief, as already stated, is dated, January 19th ; the date here given was 
probably that of Dr. Keeffe s Consecration. 


during the course of his studies. He took the Degree of Doctor 
in Divinity at the Sorbonne at a time when that body shone with 
the brightest splendour. His stature was not large, but his 
constitution was strong, and, until his sight failed him, for, like 
another Tobias, he was led for the latter years of his life, his 
labours were uninterrupted. At the time when he was called to 
the care of these Dioceses, the persecution raged violently, yet his 
courage and his zeal sustained him. A heavenly prudence 
seemed to direct all his words and actions. He visited every 
part of his extensive Dioceses, frequently sojourning for a time 
at Kilclare, again at Tullow, often at Dunleckney, and, still 
oftener, at the houses of friends, for he had scarcely any income; 
and when money was given to him he only retained it until he 
was met by some victim of distress. From his letters, which I 
have perused, it may be collected that he was often in want of 
the most common necessaries, yet he never complained. Finding 
that his clergy were few, and almost without fixed abodes or 
regular organization, he laboured to educate youths of piety and 
talents, that the number of his fellow-labourers might be 
augmented; he established Conferences of the Clergy, and seldom 
failed, at whatever personal inconvenience, to attend them. He 
prescribed rules and regulations according to which the Clergy 
were, when it was possible for them, to discharge their duties. 
He preached the Word of God incessantly, often in glens and 
bogs, for chapels in his time were few and wretched. The 
gravity of his deportment, the piety which animated all his 
words and actions, were such that no person approached to see 
and hear him who did not depart a better man. In all things 
he bore the appearance of a " Man of God," and so gained upon 
the minds and hearts of those with whom he conversed, whether 
they were of his own fold or of the strayed sheep, that his virtue 
stemmed, as it were, the torrent of persecution, and gave peace to 
his people in his days. Religion seemed to arise at his call from 
the grave in which she was buried, and the vineyard assigned to 
him changed from a state of desolation to comparative fruitful- 
ness. God blessed his word and works, in both of which he was 
powerful. During his Episcopacy it was that the French 
Be volution commenced, and that the Irish Catholics first con 
ceived hopes of delivery. United by the strictest ties of holy 
friendship with the Archbishop of Cashel, Doctor James Butler, 
he laboured with him to unite the Catholics, to appease the 
inveterate wrath of the Government, and to obtain that the 
Catholics would be permitted to take an oath of allegiance to the 
King. He was the soul and the guide of the Irish Prelacy and 
laity, and drew up the ever-memorable declaration of loyalty 


signed by them at Lord Trimbleston s which prepared the^yay 
for their Emancipation.* It is presumed, from the ability, 
talents, learning and prudence of this great Prelate, as well as 
from that humility which governed him, that he was the Author, 
though unknown, of many valuable documents emanating at 
that period from the Catholic body, some of which were published 
under the names of other persons with whom he co-operated. 

As Bishop O Keeffe advanced to the close of life, the French 
Revolution became matured and, by that consummate knowledge 
of the workings of the human mind which he possessed, he was 
enabled to foresee those awful results which were produced by 
that revolution. He foresaw that the Church of France, and, 
with it, the Irish College in that country, would share in the 
impending general ruin of established institutions ; hence he 
thouo-ht of providing at home means whereby his Churches 
would be supplied, independently of the French Colleges, with 
ministers, and his flock with Pastors. He thought of erecting in 
Ireland a College for the training and educating a domestic 
Priesthood. To effect this object he was possessed of no means ; 
he had no money, no friends able to assist him, no protection from 
the law, no favour or support from the wise or wealthy. He had 
only to cast his heart with its concern on the Lord, and to gather 
from an impoverished Clergy and People a portion of the means 
two small for their subsistence. But his faith was animated, 
his confidence in a protecting Providence unbounded. He 
believed that his design was agreeable to God, and under His 
favour he feared not to carry it into effect. His strength had 
now decayed, his age advanced, his frame feeble from disease, his 
course was nearly run, and his sight, even, had almost failed him. 
The world was receding from him and he departing from the 
world ; yet this venerable Bishop, whose name should be written 
on our hearts, proceeded, even against the opinions of those to 
whose counsel he often had recourse, to command the building of 
a College at Carlow (having failed to obtain a convenient site for 
it at Tullow), and, having formed and put into operation a plan 
for collecting weekly contributions to defray the expenses to be 
incurred, he laid the foundation of our Diocesan College, and 
thus prepared for his own Diocese, nay, for the Irish Church, 
one of the most valuable establishments of which any country 

*For text of this Document see Sir H. ParnelPs History of the Penal Laws, p. 
50 Dr Keeffe also drafted an Address of loyalty, which was presented to the 
Duke of Bedford, Lord Lieutenant of Ireland, "from the Eoman Catholic 
gentlemen, merchants and citizens of Dublin," in 1759, when a French force 
under Conflans threatened to invade Ireland. (Id. p. 53.) 


can boast. He was continued in life until the work was nearly 
completed, and, when he reposed on his naked couch in a mean 
apartment in this town to regulate the account of his long 
administration which he was about to render to the Great 
Bishop of our souls, he had the consolation of remembering, 
among the redeeming works of his chequered life, the erection of 
a house of prayer, a house of learning, a house wherein would be 
educated the successors of himself and his fellow-labourers in the 
service of his God. His eyes were dim, and his spirit looked into 
the world of times to come from the prison of the body which 
detained it, and saw the advantages ensured to Religion by this 
heroic enterprise, now almost completed. 

" Some years before, this model of Bishops had thought of 
providing a successor after his own heart to govern the Churches 
which he had so much loved. He recommended for this purpose 
the Revd. Doctor O Reilly, then of Kilcock, but he had scarcely 
been appointed as his Coadjutor when he was translated to the 
Primacy of all Ireland, leaving the Venerable Bishop O Keeffe to 
provide a successor to him. His choice next fell on the Right 
Rev. Doctor Delany, then curate in the parish of Tullow, who 
was appointed his Coadjutor on the 17th of February, 1783.* 
Thus consoled and assisted, our Venerable Prelate enjoyed some 
repose. He devoted himself entirely to the exercises of piety, 
and, thinking with the great St. Augustine that no person, 
however blameless, should quit this life without doing penance, 
he exercised that salutary virtue even beyond his strength. I 
cannot find that he made any Will, unless to desire that his 
remains should be interred in " The Graves" a piece of ground 
adjoining the town which, in the time of persecution, had been 
granted to the Catholics for the burial of their dead, their Parish 
Church and its Cemetery having been appropriated to the use of 
the despoilers of the country. Here he desired that his remains 
should be laid amidst the poor for whom he had lived and with 
whom, after death, he desired to be associated." 

" A faithful servant who had long attended him, attached to 
him more by love than by rewards or gain, had secreted from his 

* This may have been the date of his Postulation ; his appointment by 
Propaganda did not take place till the 7th of April following-. Dr. Delany was 
consecrated at Tullow on Sunday, the 31st of August, 1783. The following is an 
extract from an invitation to be present at the ceremony addressed by Dr. Delany 
to the Eev. Thady Duane, P.P. of MountmeUick, dated Tullow, 17th August, 
1783:" Permit me to acquaint you that the Bulls have arrived, and that Sunday, 
the 31st_inst. is appointed for the performance of a ceremony at which you are 
warmly invited to assist. Be assured, your presence on the occasion could not 
fail to give me the most unfeigned pleasure." 


master for some time, five pounds he had rescued it from the 
hands of the poor for whom it was destined, and reserved it to 
purchase a coffin and shroud for their Father when he should be 
laid in the tomb. These five pounds defrayed the funeral 
expenses of Bishop O Keeffe, one of those great and good men 
who do honour to nations, who deliver peoples from bondage, 
who shed lustre on the highest station, who exemplify the 
divinity of true Religion, who inscribe their own names in the 
Catalogue of the Just. O Keeffe died, but his memory still 
lives. I have often visited his naked grave and heaved a sigh 
to heaven over so much worth. I have enclosed with a railing 
the sod which covered him, and raised a stone and inscribed his 
name on it over the spot where he lies entombed. I desire that 
my remains be gathered to his, in the hope of accompanying 
him at the general resurrection to the presence of our Lord. _ 

Dr. Keeffe died on Tuesday the 18th of September, 1787 ; in 
the Diocesan Visitation Journal of Dr. Patrick Joseph Plunkett, 
Bishop of Meath, the following entry appears : " 19th of Septr., 
1787, I set out from Kilkenny to Carlow, where, on the 20th, m 
company with Dr. Troy, Archbishop of Dublin, Dr. Butler, 
Archbishop of Cashel, Dr. Egan, Bishop of Waterford, Dr. 
Moylan, Bishop of Cork, Dr. Caulfield, Bishop of Ferns, Dr. 
Delany, Bishop of Kildare, Dr. Teahan, Bishop of Kerry, and 
Dr. Dunne, Bishop of Ossory consecrated the previous 
Thursday, I assisted at the funeral office and interment of Dr. 
Keeffe of Kildare, who died on Tuesday, the 18th, at the age of 
85, a model of disinterestedness and piety." (Cogan s MEATH, 
Vol. 2., p. 200.) 

The following is a copy of the inscription on the tomb placed 
by Dr. Doyle over the grave of Dr. Keeffe : 








There is extant a MS. copy of some twenty short sermons 
written by Dr. Keeffe; they treat chiefly of the Sacraments and 
some special Feasts, and are exceedingly simple, practical and 
instructive. He also wrote a Catechism for the use of his 
Diocese, but did not publish it for reasons given in the following 






extract of a letter from him to his intimate friend Dr. Butler, 
Archbishop of Cashel, dated Tullow, Octr. 7th, 1777: "I can t 
here forbear paying you my sincerest compliments for the most 
excellent Catechism you publish d for your Diocess. I had, 
almost finish d one for my own and intended publishing it in a 
very few days. But upon seeing a copy of yours, just from the 
Press, with Mr. Field to be corrected, I grew ashamed of my own 
Performance and accordingly dropt it. I believe the like has 
happen d Dr. Carpenter. For he also was about publishing a 
Catechism for his own Diocess, when I was last in Dublin ; and 
here I must tell you of a droll adventure which happen d on the 
occasion. I was present when an Augustinian Friar came to 
request his approbation of a Catechism he had made. The Dr. 
told him he had made one for his own Diocess and wou d allow 
of no other. The Friar then urged that he look at his Catechism, 
ready ^ printed ; he open d it and found on the Title Page : 
Permissu Superiorum ; he asked who these Superiors were, 
Our own Regular Superiors/ quoth the Friar. Go then/ said 
the Dr., " teach it to your own Regulars, and let me hear no 
more about it. .... But the last time I saw the Dr. he told 
me he read your Catechism, liked it mightily, adopted it for his 
own Diocess, and recommended to me to do the same, w<& he 
needed it not. I expect it will become the standing Catechism 
of the whole Kingdom. That you may long live to be its chief 
ornament, shall be the constant Prayer of, my dear Lord, your 
ever faithfull and most obedt. hble. servt., JAMES KEEFFE." 

The REV. RICHARD O REILLY was appointed by Propaganda, 
Bishop of Orope, in partibus, and Coadjutor Bishop of Kildare 
and Leighlin, on the 23rd of April, 1781, and his Brief was 
dated June 20th, following. He had made his studies in Rome 
at the College of the Propaganda, on his return from which he 
devoted himself with zeal to the laborious duties of a missionary 
priest in his native Diocese. He was Parish Priest of Kilcock 
and Vicar-General of Kildare and Leighlin. His Consecration 
took place in his own parish Chapel of Kilcock, the consecrating 
Prelate being the Archbishop of Dublin, Doctor Carpenter, 
assisted by Doctors Troy of Ossory and Plunkett of Meath. 
(Brenan s Ecd. Hist. 2, 331.) Two years afterwards Dr. O Reilly 
was made Coadjutor and Administrator of Armagh cum jure 
successions, being then but 37 years of age. He died, Nov. 
llth, 1817, according to the Propaganda Archives, or, according 
to Stuart s Armagh, on the 31st January, 1818, and was interred 
at Drogheda. (Brady.) 

DR. DANIEL DELANY was appointed Coadjutor to Dr. Keeffe 


by Propaganda, on April 7th, 1783, and the appointment was 
approved by the Pope on the 13th of the same month. ^His 
Brief for the Coadjutorship and the See ofDansara, in partibus, 
was dated May 13th, 1783. (Brady s Ep. Succn.) He received 
faculties as Bishop of Kildare, in audience of February 17th, 
1788. (Brady.) Dr. Doyle, in the MS. work already referred to, 
says of Dr. Delany: "He was a native of the Queen s County, 
passed through his studies with great distinction, in the College 
called Of the Community, in Paris, and was endeared to his 
Bishop" by the most fervent piety as well as zeal which dis 
tinguished him from the period of his arrival in Ireland. Dr. 
Delany was a person gifted with rare endowments. His person 
was dignified and engaging, his talents brilliant, his compositions 
in verse and prose spirited, and abounding in the most luxuriant 
but chaste imagery. His powers of conversation were unrivalled; 
wit, satire, elegance of diction, and illustrations of the most 
varied kind, flowed from his lips ; he was the delight of all who 
approached him, the kindness and tenderness of his heart caused 
him often to be too indulgent to others, he imposed restraints 
only on himself. He was most happy at all times in^ evolving 
the most solid religious reflections with gaiety and vivacity of 
thought and language, and was one of the few men who never 
failed to employ such talents and dispositions as he possessed to 
render virtue attractive and vice abhorred." 

" During his administration, the circumstances of the Catholics 
improved through the relaxation of the Penal Laws, and with 
unwearied zeal this Bishop, aided by them, laboured success 
fully to rebuild chapels, to increase the number of the clergy, 
and to promote religious instruction, by means of schools, 
confraternities, and the circulation of useful books. He held in 
his hand, as it were, the hearts of his flock, and moulded them 
as he pleased, or, rather, as God required of him to do. He 
built and endowed two Convents of women, one at Tullow, 
another at Mountrath ; he also laid the foundation of the two 
Monasteries of men in the same towns, which he partially 
endowed. He prescribed Rules for both Congregations, he 
founded two Chaplaincies attached to the Convents just 
mentioned, with several other religious works or Institutions. 
His labours were unceasing, and an ardent love of God, with a 
tenderness and compassion for sinners, seemed to be the 
characteristic virtues of his life. St. Francis de Sales was the 
great model of his private and Episcopal labours, and, like him, 
he became the instrument whereby the Almighty wrought 
numerous conversions, as well from heresy as from vice. His 
habits were frugal, his demeanour condescending ; humbly he 


made himself all to all that he might gain all to Christ. He 
died at Tullow, after enduring a long and painful illness, and is 
interred in the Chapel of that town which he himself had raised 
from the foundation/ 

From a short biographical sketch preserved at the Monastery 
of Tullow and also from the Annals of the Sisters of St. B rigid, 
we learn some further particulars regarding this Prelate. He is 
stated to have been born in 1747 at Paddock, near Mountrath. 
His parents, who were of the wealthy farming class, had two sons, 
Daniel and John. Whilst they were yet young, their father 
died, leaving his children in charge of their mother and their 
maternal aunts, Mrs. Corcoran and Miss Fitzpatrick. John died 
young, after which all their love and care were given to the 
young Daniel, who was a boy of uncommon quickness and cheer 
fulness. He was very fair and handsome, with a most amiable 
disposition, and a great love for God and his neighbour. 

When he had attained to the age of sixteen he was sent to St. 
Omers, where he grew in grace and learning. From thence he 
must have proceeded to Paris for the completion of his studies, 
where, it appears, he remained, probably attached to the staff of 
some of the ecclesiastical educational establishments of that city, 
until he was thirty years of age. He returned to Ireland in 1777, 
when he went as curate to the Right Kev. Dr. Keeffe, who 
resided in Tullow. In April, 1783, on the translation of Dr. 
O Reilly, Coadjutor Bishop, to the Primatial See of Armagh, Dr. 
Delany was appointed his successor. 

Dr. Delany s ardent devotion towards the Real Presence of our 
Lord Jesus Christ in the Holy Eucharist prompted him to avail 
himself of every means and to use every opportunity to draw all 
hearts to adore and pay loving homage to that consoling and life- 
giving Mystery. When Coadjutor to Dr. Keeffe he commenced the 
Procession and the Adoration of the Blessed Sacrament during the 
Octave of Corpus Christi. These devotions were continued until 
they were interrupted by the insurrection of 1798. On the com 
pletion of the new church in 1805 these devotions were resumed. 
In laying out the walks in the Convent grounds Dr. Delany had 
specially in view to accommodate these Processions. The Temple, 
still standing within the Convent enclosure, was erected in 1809 
in honour of our Lord Jesus Christ really present in the Holy 
Eucharist, and was intended to serve as a Station for Benediction 
at the Procession of the Most Holy Sacrament. Early in the year 
1812, the health of the Bishop, which had been for some time 
previously in a failing state, showed symptoms of an alarming 
nature. Hitherto some hopes were entertained that his disease 
would, in time, yield to the remedies prescribed, but it now 


baffled the skill of the physicians. Symptoms of apoplexy 
appeared, and he had also much to suffer from acute pains, 
particularly in his neck, which was bent from excessive and con 
tinual pain, so that, like St. Alphonso Liguori, his venerable 
head nearly rested on his chest- The Feast of Corpus 
Christi drawing near when, besides the Adoration of the 
Most Holy Sacrament, which was kept up day and night 
during the entire Octave, he was accustomed to have 
three Processions, one on the Feast, another on the Sunday 
within the Octave, and a third on the Octave day; fearing 
that he would not be able himself to carry the Blessed 
Sacrament in these Processions, he thought of inviting one of the 
neighbouring Prelates to attend in his stead. When, however, 
the time arrived, such was the ardour of his devotion that he 
could not bring himself to resign to another that holy office in 
which his very soul took delight. Consequently, notwithstanding 
his sufferings and weakly state, he proceeded as usual with the 
ceremonies. It was an edifying, yet an afflicting sight to behold 
him struggling between pain and debility ; after each Procession 
he was much exhausted, but also exceedingly gratified at having 
been able to go through the duties of the day. From this time 
he was daily losing ground, and, on the 2nd of July, his 
sufferings were increased by an alarming attack of apoplexy. 
His state became, every day, more alarming ; he was almost 
insensible except for short intervals. A few days previous he had 
sent for the Superior of Mountrath Convent ; she on her knees 
begged his last blessing and asked for some message of consola 
tion that she might bring to her Community. " Tell them," he 
said, " to love God, and live in peace and charity." On the 8th, 
he was visited by Archbishop Troy with whom he was able to 
hold a short conversation. Shortly after, he fell into his agony, 
which continued till 2 o clock on Monday the 9th, when he 
calmly departed this life whilst Mass was being said in his 
room and his bed surrounded by many of the clergy and all the 
Eeligious, both of the Convent and Monastery. On the third 
day after his death his Obsequies were performed in the 
Parochial Church, four Bishops and a great number of priests 
being present. His remains were then laid in a vault on the 
Gospel side of the High Altar, over which a monument was 
afterwards erected bearing the following Epitaph, composed by 
the Rev. Mr. Prendergast, P.P. of Bagenalstown : 
















MENSE . JULII . DIE . 9 . 
R.I. P." 

The Clergy of the Diocese unanimously recommended the 
Rev. Arthur Murphy, Parish Priest of Kilcock, and Vicar- 
Capitular, for the vacant See. His appointment as Bishop was 
made by Propaganda on September the 19th, 1814, and. was 
approved by the Pope on the 29th of the same month, but Father 
Murphy declined the proposed dignity. 

elected Bishop by Propaganda, on March 6th, 1815, and approved 
by the Pope, March 12th, in the same year. Dr. Doyle thus 
writes of this Prelate : " Michael Corcoran, born in the Queen s 
County, succeeded to the Sees of Kildare and Leighlin on the 
12th of March, 1815. This Prelate had been for several years 
Rector successively of the Parishes of Ballina and Kildare. When 
appointed, his health was infirm, and his years far advanced. 
He was educated at Paris, and possessed a mind strong and 
discriminating, and a heart filled with benevolence. He was 
exceedingly charitable and humane, his manners, at once 
dignified and conciliating, ever inspired those who approached 
him with love and respect. I was honoured with his friendship, 
and, notwithstanding the disparity of our age and station, I know 
not whether veneration for his virtues or personal attachment 
towards him prevailed more in my mind. His health declined 
from the period of his appointment ; so that he was unable to 
realize those wise views for the improvement of Ecclesiastical 
discipline, the education of youth, and the more regular fulfil 
ment of every duty by the clergy and laity, which he had formed. 


He departed this life at Tallow in 1819." In a letter addressed 
to his brother, Mr. E. Corcoran of Raheenduff, Queen s County, 
dated Tullow, 5th of February, 1819, Dr. Corcoran says : " I wish 
you would come here for a few days to pay me your last visit. I 
feel myself growing weaker every day, and am endeavouring to 
prepare myself to quit this world without regret. A few days 
retirement from your daily cares may be of use to you who cannot 
now expect to remain in this deceitful world long after me." Dr. 
Corcoran died on the 22nd of February, ] 819, and was interred 
in the Parish Church of Tullow on the Epistle side of the High 

The following is the inscription on his tomb : 











QUI . 







VIXIT . A. LXI . M . XI . D . XI . 
IN . PONTIF . A . IIEU . PAUCOS . Ill . M . VI . 

REV. JAMES DOYLE. On the 23rd of March, 1819, the Clergy 
of the Diocese assembled for the purpose of nominating a 
successor; the Rev. James Doyle, an Augustinian, and Professor 
of Theology in Carlo w College, was recommended as dignissimus. 
Dr. Doyle was elected by Propaganda, and was approved by the 
Pope on the 8th of August, in the same year. 

[The following brief Memoir of the Right Rev. Doctor Doyle 
is compiled in great measure from the Life of that Prelate, by 
W. J. Fitzpatrick, Esq.,LL.D.,Neiv Edn., 1880; and also from 
a Short Life, excellent in its ivay, by the Author of " The Priest 
hood Vindicated."^ 




JAMES WARREN DOYLE was born at Donard, otherwise called 
Ballinvegga,* within six miles of New Ross, where his parents 
resided, in the Autumn of 1786. James Doyle, his father, was 
already six weeks dead when the future Bishop was born. He 
received his first instruction from his mother, Anne Warren, who 
is represented as having been gifted with good natural abilities 
and more than ordinary attainments. At twelve years old he 
was sent to a school kept by a Mr. Grace from which, after two 
years, he passed to a school lately opened at New Ross by 
Father Crane, O.S.A. Indications were already observable of his 
leanings to the ecclesiastical state which, no doubt, were fostered 
by his teacher and ever-devoted friend. In a letter to Dr. 
Gibbons, dated 17th October, 1823, Dr. Doyle expresses the high 
esteem and affectionate reverence in which he held Father 
Crane : " There is no person now living," he writes, " with the 
. exception of my brother, to whom I have been so long allied by 
affection and friendship, or to whom I am under more weighty 
obligations." (Life, Vol. I, p. 11.) 

Having made choice of the ecclesiastical state, James Doyle in 
1805, entered the Novitiate of the Augustinians, at Grantstown, 
a place on the Wexford coast, in the direction of Carnsore Point. 
Here he made his profession, in January, 1806, and, some months 
later, he set out for Coimbra, where he took up his residence at 
the Augustinian College de Graga, which was annexed to the 
great Portuguese University. 

The invasion of the Peninsula by Napoleon in November, 
1807, disturbed the course of the young Augustinian s studies ; 
in the year following he took an active part with the natives and 
their English allies in ridding the country of the invader. 

James Doyle returned to Ireland in December, 1808, and 
shortly afterwards proceeded to the Convent of the Order at 
New Ross. His ordination as priest took place at Enniscorthy 
on Rosary Sunday, October 1st, 1809, Dr. Ryan, Coadjutor to 
the Bishop of Ferns, being the officiating Prelate. After his 
ordination he continued attached to the Community at Ross, 
engaged in the study of Theology, whilst, at the same time, he 
acted as Professor of Logic, and also took his part in the clerical 
duties attaching to his position. 

In July 1813, Dr. Doyle first became connected with his 
future Diocese, by his appointment to a Professorship in Carlow 
College. His first chair was that of Rhetoric ; on the death of 

* Ballinvegga was the scene of an engagement in 1642, between General Preston 
and Ormond, in which the former was defeated. 


Dean Staunton in the following year, Dr. FitzGerald was 
appointed to the Presidency of the College, and Dr. Doyle suc 
ceeded him as Professor of Theology. 

Dr. Corcoran, Bishop of Kildare and Leighlin, died on the 22nd 
of February, 1819 ; on the 23rd of March following, the clergy of 
the Diocese met for the purpose of nominating a successor, when 
Dr. Doyle was chosen dignissimus, with the hearty concurrence 
of the Bishops of the Province. On the 8th of August the Holy 
Father confirmed his election by Propaganda Fide, and on the 
14th of November, the Feast of the Patronage of the Blessed 
Virgin, Dr. Doyle received Episcopal Consecration in theParish 
Church of Carlow, the officiating Bishops being the Metropolitan, 
the Most Rev. Dr. Troy, his Grace s Coadjutor, the Most Rev. 
Dr. Murray, and the Bishop of Ossory, Right Rev. Dr. Marum, 
the Archbishop of Cashel, Most Rev. Dr. Everard, and the Bishop 
of Ferns, Dr. Keating, were also present. 

" Ardent piety, splendid talents and superior judgment, were 
soon manifested by Dr. Doyle in the government of his Diocese. 
To reform abuses, advance piety, dispel ignorance, destroy vice, 
secure confidence, forward education, promote a love of learning 
among his clergy, and to improve in every way the spiritual and 
temporal condition of his people, were his unceasing objects. 
The strict duties which he imposed upon his clergy, and the 
severity with which he visited any who, unmindful of the sanctity 
of their office, mixed themselves too much in secular affairs, soon 
procured for him the character of a disciplinarian. His ministry, 
however, was not a ministry of words. He well studied and 
practised the admonition of St. Paul to Timothy: Let no man 
despise thy youth, but be thou an example in word, in conver 
sation, in charity, in faith, in chastity ; attend unto reading, to 
exhortations, to doctrine. Neglect not the grace that is in thee, 
which was given thee by prophecy with, imposition of hands of 
the priesthood. Meditate upon these things, be wholly in these 
things, that thy profiting may be manifest to all. " 1 Tim. iv. 
12 et seq. (Short Life, Chap. 3.) 

Immediately after his consecration, Dr. Doyle set himself to 
reform certain abuses that had crept into the Diocese, chiefly 
occasioned by, and arising out of the state of serfdom in which 
the Catholics had been kept by the iniquitous penal laws, almost 
up to the period when he entered upon its government. He 
issued Instructions to the clergy in which rules were laid down 
for their guidance in the discharge of their various duties, and 
some objectionable customs were reformed. As was to be 
expected, these changes were viewed with apprehension and 
disfavour by some of the clergy. The Yery Rev. John Dunne 


P.P. of Kilcock, and Vicar-Forane, placed before the Bishop the 
thoughts of some of the Clergy respecting these changes ; 
replying to which Dr. Doyle thus writes, under date Christmas 
Day, 1819 : "When I published these regulations I anticipated 
that their observance would be attended with some inconvenience 
to a few, for there is no change which does not produce incon 
venience, nay I expected more, that a few would feel discon 
tented, and whisper their discontent to others ; but knowing 
the zeal and piety of the great body of the clergy, I hoped (and 
indeed my hopes have not been disappointed) that they would 
carefully conform to the regulations which are only transcripts 
of the Gospel or of the laws of the Church. I studiously 
avoided every innovation, and omitted things which 1 wished to 
insert, lest our circumstances were not fitted for what otherwise 

would be desirable Nothing is prohibited but what 

is bad or which at least has a tendency to evil ; nothing enjoined 
but the laws of God and the Church. . . . What man with 
an ecclesiastical spirit will think it a grievance to instruct in the 
plain and simple manner prescribed, to observe decency in 
offering the Holy Sacrifice, to administer the Sacraments as 
the Church has ordained, to avoid simony, as it is declared by 
the organ of the Holy Ghost, to preserve the decency and 
decorum of a gentleman and a priest, by abstaining from an 
excess of social freedom on the days when he is employed in 
bringing sinners to repentance? Or will a priest suffer by 
avoiding those occasions, those occupations, which the Church, 
ten thousand times, has declared to be incompatible with our 
profession ? . . . . Let us have but one spirit, as we have 
but one end; soothe the discontented, reprove the disaffected, 
preach to the young and to the old obedience to the constituted 
authority, and in a little time these things which now excite 
your apprehension will have disappeared." (Life, Vol. l.,p. 111.) 
On the approach of Lent, 1820, Dr. Doyle issued a Pastoral to 
the faithful of the Diocese, setting before them the merit and 
necessity of practising works of mortification. Appended to this 
document were the "Begulations to be observed during the 
present Lent, and hereafter, if no different regulations should be 
made," from which the following are culled : " All the faithful 
(except those hereafter mentioned), are to fast on one meal and 
a collation, and to abstain from flesh-meat, during the entire 
Lent. The use of eggs is permitted to all, except on Fridays, 
on the three days following Ash-Wednesday, and on the last 
week of Lent; on Sundays they may be taken more than once. 
Milk-meats are prohibited on Ash-Wednesday, and on Wednes 
day and Friday in Holy Week. 


" All persons, whether tradesmen or others employed at hard 
labour, the poor, whose ordinary diet is not good, persons 
feeble through old age, or otherwise infirm, or who have not 
arrived at the age of twenty-one years, women who are bearing 
children, or nursing them at the breast ; all those, though 
obliged to abstain, are exempted from the obligation of fasting, 
but should occasionally retrench a portion of their meals when 
they can do so without prejudice to their health. 

" Persons who are sick or convalescent, those who live chiefly 
by alms, servants who cannot conveniently get fasting fare, are 
permitted to eat flesh-meat as at other times of the year. 

"And as the chief Pastors of the Church, or those commissioned 
by them, are alone entitled to interpret or dispense in her laws, 
all persons who may be in doubt as to whether they are included 
in the above exemptions, or otherwise entitled to an exemption 
from the laws of fast or abstinence, shall apply for such exemp 
tion to Us. or to their respective Parish Priests, who will not 
refuse the indulgence sought for if there be sufficient reason for 
granting it ; taking care, at the same time, to enjoin some pious, 
charitable, or penitential work, suited to the circumstances of 
the person applying to him. Note. No person can be per 
mitted to eat flesh-meat more than once a day, or to use it on 
the same day with eggs or fish, not even Sunday excepted." 

Early in the year 1820, Dr. Doyle proceeded to make the 
Visitation of his extensive Diocese. This duty, at all times 
one of a very laborious nature, was rendered especially so in 
this instance, as, owing to the advanced age and infirmity of his 
predecessor, and other causes, a large amount of deferred duty 
had to be gone through. A synopsis of the state of the Diocese, 
drawn up from the Returns obtained by Dr. Doyle on the 
occasion of this Visitation, still exists in the Bishop s own hand 

The practice, now so universally observed, of having annual 
Spiritual Retreats for the Clergy in each Diocese, was but little 
attended to previous to the time of Dr. Doyle. One of his first 
cares was to establish this salutary usage ; accordingly, we find 
him arranging for the holding of two Retreats in July 1820, both 
of which he conducted in person. Writing on the 15th of July, 
Dr. Doyle remarks: "I am going to prepare for our two Retreats; 
the first begins on Monday. Drs. Troy, Hamill, Blake, all the 
most respectable clergy of Dublin, some from Meath, and all our 
own priests attend this week. I am left alone to instruct, but 
trust in God who is the strength of the weak. When those are 
ended I must go to each of our five Conferences, and give 
Confirmation in a few parishes." (Life, 1, p. 131.) 


If there was one thing more dear than another to Dr. Doyle s 
heart, it was the proper religious education of youth. He 
regarded the ignorance of the people as the source of most of 
their crimes, and considered early culture as the best means of 
destroying vice and wretchedness in the bud. Hence, from the 
commencement of his Episcopate, he made it imperative on his 
Clergy to establish schools in every parish and district where 
they had not been previously in existence. 

Towards the end of 1819, Cardinal Fontana, Prefect of 
Propaganda, published a letter condemning the Bible Societies, 
which he addressed to the Bishops of Ireland. Some Catholics, 
particularly Lord Fingal and O Connell, had been induced to 
become members of the Kildare Place Society at its foundation 
on the faith of distinct promises made that, whilst it instructed 
the poor on the best elementary principles, it would not interfere 
with the religious principles of the children. It was soon dis 
covered that these promises were not observed, and that the 
Society had combined with the Hibernian Bible Society to 
produce proselytes. When O Connell, at one of the public 
meetings, attempted to recall the original intention of the 
Society, he was hissed, after which, in a letter to the Catholic 
Prelates, he denounced the body as one that had broken its 
pledge, and with which the Catholic body should have no con 
nexion. From that moment, such schools as had been in 
connexion, in which Catholic children were taught, commenced 
separating from the Kildare Place Society ; and the Bishops, 
amongst whom Dr. Doyle was prominent, denounced it as un 
worthy of Catholic sanction or Government support. The 
Catholic Prelates, clergy, and laity, met in Dublin, in 1821, and 
formed a Society for the education of the people. Dr. Doyle, 
individually, and in conjunction with the other Prelates, 
petitioned unceasingly for aid, but years rolled on before aid 
would be allowed. The Kildare Place Society having reported 
that several of the Schools in Dr. Doyle s Diocese were then in 
connexion with the Society, he caused official and authentic 
Returns to be made by his Clergy, and by this means proved the 
falsehood of this charge (Short Life, c. 3.) These Returns, 
forming a great pile of MSS., are still in existence. 

It was in the year 1821 that Dr. Doyle may be said to have 
commenced his public career. The Irish Catholics were, at that 
period, subject to many great and galling disabilities. They had 
to struggle, not merely for political liberty but for the common 
rights of conscience. Under these circumstances, with an inborn 
love of truth and justice and an earnest desire for the freedom 
and happiness of his country, Dr. Doyle felt himself called upon 



to join in exposing and refuting the calumnies heaped upon his 
co-religionists, and to labour for their liberation from the civil 
and religious disabilities from which they suffered. In March, 
1821, Mr., afterwards Lord, Plunkett having introduced a bill 
into Parliament purporting to be for the removal of Catholic 
disabilities, it was soon found that its appendages of boards, veto, 
and influence to the Crown, would not only be injurious to 
religion but incompatible with political liberty. Whilst 
O Connell denounced it as a "bill of pains and penalties," and 
the Rev. Richard Hayes boldly condemned it as a libel on the 
religion and people of Ireland, the Bishops, clergy and laity in 
each Diocese and district petitioned and protested against it. 
The Clergy of the Archdiocese of Dublin held a meeting at the 
Presbytery, Lower Exchange-street, on the 21st of March, 1821, 
the Archbishop, Dr. Troy, in the chair, and condemned the bill 
" as one that would press upon their Order, and upon the 
essential exercise of the Eoman Catholic ministry with great, 
unnecessary and injurious severity." Dr. Doyle attended this 
meeting, and, on the 6th of April, he presided at a meeting of 
the clergy of the Diocese of Kildare and Leighlin, held in the 
Chapel of Carlo w College, when the Resolutions passed at 
Dublin were reiterated against the bill and against vesting in 
the Crown a negative in the appointment of the Irish Catholic 
Bishops. There was not a Diocese, and indeed scarcely a parish 
in Ireland, which did not join in reprobating the contemplated 
veto, boards and pensions, and to this unanimous feeling may be 
attributed, in a great degree, the defeat of this project so fraught 
with danger to the religion of Ireland. (Short Life, c. 4.) 

Dr. Doyle resided at Carlow from the time of his consecration 
until June, 1822, when he removed to Old Derrig. Writing to 
a friend on May 25th, he says : " I am leaving Carlow, having 
taken a house and 13 acres of land, a mile and a half distant 
from it, in the beautiful country that lies beyond the river. 
This house, avenue and garden are fine, and will enable me to 
indulge that love of solitude which has grown with me from my 
youth." (Life, 1, p. 198.) 

On Thursday, the 24th of October, 1822, Dr. Magee, the 
Protestant Archbishop of Dublin, delivered a primary Yisitatiori 
Charge in St. Patrick s Cathedral, Dublin, in which, at great 
length and with great elaborateness, he assailed the teachings of 
the Catholic Church. Four days later, a spirited reply appeared, 
which attracted general attention ; it was from the pen of Dr. 
Doyle, but was signed only with the initials J. K. L., then used 
for the first time. In December, the Charge was issued in an 
authorized shape, with copious notes. A rejoinder from J. K. L. 


immediately followed. To discuss the merits of these or the 
other writings of Dr. Doyle would be outside our present purpose 
which is to touch in briefest form on the chief features of his 
distinguished career. 

The next work of general interest from the pen of Dr. Doyle 
was his " Vindication of the Religious and Civil Principles of the 
Irish Catholics, in a letter addressed to his Excellency the 
Marquis of Wellesley, Lord Lieutenant of Ireland." This work 
contained the author s first noted protest against the iniquitous 
tithe system. It rapidly passed through three editions. 

Early m 1824, Dr. Doyle published his "Defence of the 
Vindication/ etc., in which he replied to the attacks of various 
antagonists, and refuted their objections. 

On the 22nd of June, 1823, Dr. Doyle addressed a Pastoral to 
the faithful of his Diocese regarding a miraculous cure wrought, 
twelve days before, through the intercession of the Rev. Prince 
Alexander Hohenloe, Dean of Bamberg. "We announce to you, 
dearest brethren, with great joy," the Bishop writes, " a splendid 
miracle which the Almighty God has wrought even in our own 
days, and at the present time, and in the midst of ourselves. 
We announce it to you with a heart filled with gratitude to 
heaven, that you may unite with us in thanksgiving to the 
Father of mercies, and God of all consolation, who consoles us 
in every tribulation, and who has even consoled us by restoring 
miraculously Miss Maria Lalor to the perfect use of speech, of 
which, for six years and five months, she had been totally 
deprived ! Our gracious God who causeth death and giveth 
life, who leadeth to hell and bringeth back therefrom, has been 
graciously pleased to have regard to the prayers and the faith of 
his servants, and looking to the sacrifice of our altars, and to the 
merits of the Blood which speaketh from them, better than the 
blood of Abel, to loose by His own presence and His own power, 
a tongue whose functions had been so long suspended. But we 
hasten, dearly beloved, to impart to you, as it is the duty and 
privilege of our office to do (Trid. Sess. 25, Decret. 2.), the 
particulars of this prodigious cure." (The particulars of this 
miraculous cure are given in Life, Vol. 1, p. 245, et seq.)* 

* Archbishop Murray, on the 1st of August following, authenticated a like 
miraculous cure in favour of Mrs. Stuart of Ranelagh Convent. These and the 
many other miracles which it pleased Providence to perform during the preceding 
our years through the instrumentality of Prince Hohenloe, and usuaUy through 
the tremendous Sacrifice of the Mass caused a great and widespread sensation at 
the time. The following is a copy of a letter from Daniel O Gonnell to Dr. 
Doyle, seeking his lordship s mediation in behalf of an invalid therein referred 

" Limerick, 1st August, 1823. 
" My Lord, 

" I beg your kind attention to a circumstance which may, in the hand of 
God, be of use to his Church in Ireland. 


Durino- the year 1824, Dr. Doyle published letters on many 
subjects of public interest, Early in 1825, at the request of a 
friend in England, he wrote his twelve " Letters on the State of 
Ireland," which appeared under the now famous initials J.K.L. 
These letters extended over 400 pp. 8vo, and dealt with nearly 
all the religious and political questions that then agitated 
public mind. 

In March, 1825, the Bishop of Kildare and Leighlm was 
summoned, with some of the other Irish Prelates, to give 
evidence before the Lords and Commons, in Committee on the 
State of Ireland. The evidence of Dr. Doyle had a powerful 
effect in disabusing the English mind of preconceived erroneous 
opinions and deep-rooted prejudices about the Catholic religion 
and the condition of the Irish people. The tone and manner in 
which it was delivered excited astonishment. With a selt- 
possession, dignity of character, and clearness of judgment, 
rarely evinced, Dr. Doyle added such a love of truth and, withal, 
such a respect for the judgment of others, that he made an 
impression on the minds of even the highest intolerants which 
all their bigotry was not proof against. (Short Life, c. 14.) On 
his return to Ireland, in May 1825, meetings were held in various 
places to congratulate him on the support he had given to the 
cause of religion and liberty. The Clergy of his own Diocese 
assembled and presented him with the following address : 

"There is in this town a Miss M F , a near relation of the late 

and present Earl of C. (We suppress the full names.) She is a Catholic a 
convert I believe, and is a lady of rare and most exemplary piety. She has 
resisted many temptations and some minor persecutions to desert the ancient 
faith. Her Protestant relations are of two classes the one liberal, and so 
inclined to Catholicity as to be won over by any striking event, that is, as far as 
human means could assist their conversion. The other class of relations are very 
inimical to the Catholic faith, and have shown, as I am informed, much 
animosity to this lady for her fidelity and zeal in the cause of truth. 

"This lady has been afflicted, for some time, with a cancerous tumor, and has 
been pronounced, by her physicians, incurable. 

" Her spiritual director, the Rev. Mr. Coll, a man of the most exemplary piety 
and of apostolic zeal, accompanied with that simplicty which belongs to a heart 
full of divine love, has made me promise to write to your Lordship on this 
subject, principally to put him in the way of having a discreet and proper 
application made to Prince Hohenloe for his intercession on her behalf. 

"Should it please God to restore this lady through the intercession of that holy 
Clergyman and by the efficacy of the pure Sacrifice, it would, probably, be a 
mercy to many and many who are now in error. It is not for such as me to 
estimate the divine bounty, but as far as human reason can see darkly into the 
ways of Providence, it would appear that this is an occasion m which much 
edification and consolation may be given to Catholics, and an evidence afforded 
to Protestants which it would be difficult to resist. .... 
I have the honour to be, my Lord, 

Your Lordship s most respectful humble Servant, 




" To the Right Rev. James Doyle, Bishop of Kildare and Leighlin. 

"i 3 ^ Y - L T v D ~ It is nowmore than six years since the Clergy of Kildare 
and Leighlm gave the strongest proof of their admiration of your talents 
and their reverence for your many virtues, by selecting you as their 
Bishop, and since that time, the intercourse which they had with your 
lordship has powerfully contributed to increase their respect and to 
strengthen their attachment. The unwearied zeal which you have 
exhibited in the work of the ministry the powerful talent and extensive 
learning which have distinguished you as a preacher and writer, and the 
a P . s tolic disinterestedness and contempt for the things of this world, 
which have uniformly marked your conduct, have all combined to render 
your character beloved and revered by all who know you, but particularly 
by the clergy and people of these dioceses. The perfect spirit of a 
Christian pastor, which has caused you to resign everything in this world, 
in order to devote your whole existence to the glory of God and the 
service of religion amongst us, has long since filled the hearts of your 
clergy with sentiments of veneration and affection, to the expression of 
which no words could do justice. 

"Fortunately for the Church of Ireland, your Lordship has been lately 
called upon to answer for your religion and your country before the 
highest tribunals of the empire. We do not think it necessary to describe 
the evidence which you gave and the light which you diffused on that 
memorable occasion, because the whole Kingdom has already stamped 
it with the seal of their admiration and approval ; but we do think that 
those who have the good fortune to be placed under your Lordship s 
jurisdiction, arid who have, more than all others, reaped the fruit of your 
labours, are called upon to give some permanent mark of their affectionate 
regard. It is, my Lord, necessary to let posterity know with what 
feelings you were regarded by those whom God has committed to vour 

"A meeting of your Lordship s parochial clergy was held on this day 
and it was unanimously resolved, That anxious to signify to our revered 
Prelate, the Eight Rev. Doctor Doyle, the sincerity of our attachment 
and gratitnde, we do forthwith institute a subscription in order to 
procure for him such a residence as will fix the attention of posterity on 
the period and on the Prelate/ The numerous disadvantages of your 
present abode would at all events have rendered some change necessary 
and we considered that the most proper means of giving expression to 
our feelings would be by procuring a residence which, while it is 
absolutely necessary for your Lordship, will be hereafter a permanent 
advantage to the diocese, and will serve to remind future bishops of your 
eminent virtues and of our grateful affection.- 

"We trust our Resolution will be acceptable to your Lordship, and that 
you will receive it as a testimony of our profound respect and unalterable 
attachment. We earnestly pray that the same bountiful Providence 
which has placed you over us, will preserve and prolong that valuable 
me which is so necessary for the improvement and happiness of your 
Lordship s children in Christ. 

" Signed on behalf of the Meeting, 


your address, unexpected at the close of our religious exercises, have 


greatly affected me. You have brought to my recollection the period 
when your partiality contributed to impose upon me a burden to be 
dreaded, as the Spirit of Truth declares in the S. Council of Trent, even 
by an Angel. That zeal for the house of God, that eminent piety and 
disinterestedness which then prompted you to select for recommendation 
to the Holy See, the person whom you consider most worthy to pres 
in these ancient and venerable churches, caused you to prefer to clergy 
men distinguished for every virtue, a stranger who had been but a tew 
years resident amongst you, and whose faults and infirmities, on account 
of the seclusion in which he had lived, were hidden from you. 

" Your wishes, beloved brethren, were fulfilled, and I submitted to a 
yoke, which if I rejected, I feared might oppose the will ol heaven, in 
seeking to discharge the duties imposed on me, I have not, through the 
grace of God, yielded to flesh and blood ; nor have I made my We more 
precious than my soul, provided I could finish my course and the 
ministry of the word, which, through the successor of Peter I have 
received from the Lord Jesus. In feeding the flock of Christ confided to 
me, vour faith, your patience, your labours, your example, have excited 
me to do so, not by constraint, but willingly-not for filthy lucre s sake 
but voluntarily not as lording it over God s inheritance, but seeking, 
through his aid, to be a pattern to the flock from my heart. 

" You have referred to a late occasion, when I was called upon to give 
evidence, a portion of which related to the doctrines and discipline ol our 
church. I should repute myself happy if I were made the occasion ot 
refuting some portion of the calumnies any part of the foul misrepre 
sentations which, commencing in crime, supported by power, upheld by 
pride by self-interest, and a wilful opposition to the known truth, have 
continued for three centuries to keep a fine people a great nation, 
estranged from the faith ; and our church and our country obscured, 
persecuted, divided and oppressed. 

" The intention you have expressed, Dear and Very Rev. Brethren, of 
providing a suitable residence for me and my successors, is worthy ol you, 
and of these dioceses so dear to my heart. Were I the sole object of the 
generous offering you propose to make, I should undoubtedly decline 
accepting of it, for my soul abhors gifts, and I desire not to have here a 
lasting abode, I rather look in hope for one that is to come ; but 1 shall 
view with pleasure such a record of your zeal for religion, and ol your 
attachment to your bishop, that the world may know that we are His 
disciples whose last and best commandment was, that we would love one 
another that we would be one in mind and in affection, as He and Mis 
Father are one in nature, and in substance. 

" You desire for me, beloved Brethren, length of days. Length ol 
days is not computed by the number of our years ; we may in a short 
time fill up many of them by holiness of life ; it is this you pray for, and 
in vour prayer I earnestly concur ; but whether the days of my pilgrimage 
be shortened or prolonged, they will, through the grace of our Redeemer, 
continue to be devoted to the advancement of God s glory of the interest 
of religion, and, in seeking to promote your spiritual welfare your 
honour arid your peace, as well as the happiness and welfare ol that 
numerous people, whom the Holy Ghost has committed to our common 

" Very Rev. and Rev. Brethren, accept my best thanks, and believe me 
your ever devoted servant in Christ Jesus, 



In accordance with the Resolution above referred to, 
Braganza, a fine mansion, built by Sir Dudley Hill, beautifully 
placed on the bank of the Barrow, just outside the town of 
Carlow, was purchased as a residence for Dr. Doyle and his 
successors in the See of Kildare and Leighlin. 

The Cathedral, Marlborough Street, Dublin, was consecrated 
on the Feast of St. Laurence O Toole, the 14th of November, 
1825 ; Dr. Doyle preached on the occasion. His sermon has 
fortunately, been preserved in MS., and will be found in the 
Appendix with some other selections from Sermons of this 
Prelate. The present revered Bishop of Kildare and Leighlio 
thus describes Dr. Doyle as a Preacher : " His eloquence was 
of the most nervous character ; it is impossible to convey an 
adequate notion of it. To comprehend it fully, he should be 
seen and heard. It illustrated whatever it touched, it set truth 
in a bold and attractive relief, its force was irresistible. We 
love to dwell upon the memory of our departed Prelate, who 
shone in his days as the morning star, and honoured the 
vesture of holiness in which he was robed." (Life, 2, 472.) Dr. 
Doyle s services were eagerly sought on occasions when the cause 
of charity was to be advocated ; and the promoters of those good 
works esteemed themselves, and with justice, as most fortunate 
when they had secured him as the Preacher.* With few 

* Amongst the applicants to Dr. Doyle in this respect we find O Connell, whose 
letter will be read with interest : 

" Merrion Square, 26th January, 1823. 


" I cannot refuse the President and members of one of the very 
meritorious Orphan Charities of this city to obtrude a request upon your 
Lordship. The Charity I allude to is the Summer Hill Female Orphanage. A 
few indeed very few, individuals have, by personal exertions, sustained this 
* amiable and useful Charity, for many years. I need not tell you that amongst 
the miseries of the present period, one of the bitterest, to some minds, is, that the 
very sources of Charity are dried up, and that more hands which won Id distribute 
cheerfully, are empty. The result of such a state of public and private affairs 
does, without any of the exaggeration supposed to be usual on such occasions, 
leave this charity almost entirely dependent on the produce of the next annual 
Sermon which is fixed for Sunday the 13th of April, being the Sunday after Low 
Sunday, I fear an unpropitious time for my request, to which I now return. It 
is, an earnest but most respectful entreaty that you, my Lord, would be pleased 
to preach that Sermon, unless it should interfere with some of those sacred duties 
which belong to your venerable office. With these I do not, and I would not 
interfere. But if with perfect safety to them, your Lordship could allow us to 
announce your name as the Preacher, you would not only do an essential and 
vital service to an interesting Charity, but what is of infinitely less value 
leave another and a deep impression of gratitude on the mind of one who has the 
honour to be, with sentiments of profound respect and esteem, my Lord, 
" Your Lordship s most obedient, faithful and devoted Servant, 


" To the Eight Eev. Dr. Doyle, &c., &c." 


exceptioDS, Dr. Doyle did not write out his sermons. Bishop 
Clancy, his contemporary at Carlow College, is accurate when 
he states of him that " he seldom or never composed or wrote out 
his Sermons, but generally took notes of the leading points, their 
order and division, and thus furnished, he was able at the 
shortest notice to preach on any subject of doctrine, morality, 
or discipline." (Life, 2., 475.) The notes of sermons above 
referred to, still exist; they number fully 150, and were pre 
pared evidently with very great care, and arranged so as to be 
readily available when required. 

In May, 1826, Dr. Doyle addressed two letters to the Editor 
of the Dublin Evening Post, in defence of the doctrine ^ of 
Transubstantiation. They arose out of a controversy then taking 
place between O Connell and the Eev. Robert Daly. These 
letters of Dr. Doyle were reprinted in the following year. Oil 
the 4th of September, 18/26, the Bishop of Kildare and Leighlin 
addressed a Pastoral to his flock on the subject of the education 
of the poor. In this letter he gave a graphic sketch of the 
various anti-Catholic Societies which had, for the preceding 
century, disturbed the peace of Ireland. In the same year, Dr. 
Doyle published his famous " Essay on Catholic Claims," in the 
form of letters addressed to the Earl of Liverpool. In 1827, 
several public letters appeared from the pen of this Prelate, 
one on Education, addressed to O Connell ; a letter in favour of 
the Catholic Book Society ; a letter on the subject of the Second 
Reformation, addressed to Lord Farnham, the fanatical supporter 
of that movement ; and a reply to a second charge by Arch 
bishop Magee. In 1827, Dr. Doyle revised and published an 
English translation of Dr. Tuberville s "Abridgment of the 
Christian Doctrine ;" this, he intended to serve as a work for the 
more advanced instruction of those who had mastered the 
Catechism, previously published by him and which has since 
continued to be the text book for the Diocese. 

Dr. Doyle had long entertained an earnest desire to replace 
the old parish chapel of Carlow by an edifice worthy to serve as 
a Cathedral for the Diocese. At length, in March, 1828, he 
proceeded to carry this purpose into effect. In his " Diocesan 
Book," writing under date the 14th of December, 1831, he gives 
the following particulars regarding the building of the Cathedral : 
" The Cathedral Church of the Assumption of the Blessed Virgin 
Mary was commenced and the first stone of the building laid on 
the 18th March, 1828. At the commencement our means were 
very limited. We had already established a weekly collection 
through the town, and had purchased several hundred cart-loads 
of stone which, with about sixty pounds sterling in cash, com- 


posed our entire fund. We had also obtained of the several 
Convents or Nunneries in the Diocese and that of St. Joseph at 
Ranelagh, that they would assist us by daily prayer to be offered 
by these several Communities to God in honour of the Blessed 
Virgin that she might protect and assist, by her powerful 
intercession, our feeble efforts to promote the honour of her name 
and the glory of God. "We were assisted by her beyond our 
hopes, and it is owing to her intercession that the good work has 
prospered even in our hands, and is likely to be completed 
beyond all the expectations we had formed. 

Our first efforts were greatly delayed and embarrassed by the 
water from the quarries gushing in with great violence upon the 
newly opened foundations, so as to cause us to deliberate about 
relinquishing the attempt already made. We persevered, 
however, and succeeded through God s assistance. The plan of 
Mr. Joseph Lynch, on which we proceeded for the first year, 
appeared to us too contracted. We laid it aside, and obtained 
from the College and Convent space at either side to extend the 
Transepts. We then employed Mr. Thomas A. Cobden as 
architect, who, since then, has designed and directed all the 

works Our funds consisted of the weekly and 

annual contributions of the Parishioners ; of donations from 
persons well disposed towards us ; and of a general contribution 
by the people of the two Dioceses, especially by those of the 
Diocese of Leighlin. Be it remembered that we have also 
received, in addition to many contributions of from ten to twenty 
pounds each from several members of the same family, the sum 
of two hundred pounds sterling from Mr. Patrick Maher of 

Kikosh "* The new Cathedral was completed in 1833, 

nine thousand pounds having been expended on its erection, 
and was dedicated to the service of God on the 1st of December, 
being the first Sunday of Advent, in that year. Writing to a 
nun, on the 10th December, 1833, Dr. Doyle tells her, " We had 
a Solemn Mass in our new Church on the first Sunday of Advent, 
I was (thank God) enabled to assist thereat and participated 
largely in the satisfaction felt by all who were present. After 
six years of care and toil we saw our task accomplished, and all 
our anticipations realized. How good, Israel, is God to the 
upright of heart ! I wish He would increase our faith in Him, 

* A contributor writes thus to Dr. Doyle : " Oct. 10th, 1829. My Lord, As 

God gave a blessing to my industry and left it in my power to do some matters 
in charity, inclosed is one hundred pounds for the new chapel of Carlow. . . . 
I would rather the money for the chapel, should not be mentioned publicly 
Your Lordship s obedient servant, 


and we could say to a mountain, Rise and be cast into the sea. " 
(Life, 2., 484) 

Letters on various subjects of public import appeared from 
Dr. Doyle in the years 1828-29. On the 19th of June, 1828, he 
addressed a letter to the Duke of Wellington " On the Catholic 
Claims" which contributed in no small degree to influence his 
Grace and Sir R. Peel both previously strenuous opponents of 
the measure, to bring forward the proposal of Catholic 
Emancipation. The result of the Clare election proved the 
turning-point of the Catholic question. On the 27th of June, 
1828, Dr. Doyle wrote thus to O Connell: "MY DEAR SIR 
It is when difficulties press on us that we should increase our 
exertions, and exhibit in our conduct that decision which is the 
harbinger of success. I am unable and unwilling to calculate 
the consequences which must result from your contest with Mr. 
Vesey FitzGerald, but I am satisfied these consequences will be 
useful, as they must be important, if the lovers of civil and 
religious liberty in Clare do their duty to the sacred cause to 
which you have devoted anew your time, your talents, your 
fortune, and your life. 

" Farewell, my dear friend : may the God of truth and justice 
protect and prosper you."* (Life, 2., 75.) 

O Connell s exclamation on reading this letter was, "If I had 
spent twenty-eight centuries, instead of twenty eight years, in 
the service of my country, the sentiments expressed in that 
letter would amply repay me." (Life, 2, 76.) 

O Connell thus writes to Dr. Doyle, on the 4th of February, 
1829 : 

" We are ardently desirous of Emancipation, but we would not attain it 
by any species of condition which could in any, even the remotest degree, 
infringe on the discipline of the Catholic Church in Ireland, or upon its 
independence of the State or of temporal authority. This being the 

* The following from Richard Coyne, dated Dublin, June 26th, 1828, led to 
the writing of the letter given above : 

" MY LORD, O Connell has just left me, to whom I communicated your 
Lordship s views and sentiments relative to the expediency of his standing as a 
candidate for Clare. I mentioned to him that your Lordship will subscribe 10 
towards helping to defray the expenses. 1,000 have been collected this fore 
noon for that purpose. Shiel, Rev. Mr. Maguire, and Ronayne leave this on 
to-morrow. Counsellor O Connell requested, nay, I may say. supplicated me to 
write and send my young man, in the hope that your Lordship will write to him 
by the bearer, approving and encouraging the undertaking. He should be off 
in the morning, but awaits your Lordship s letter upon, which he calculates that 
it will procure him ultimate success ; the great object is its publication. 
O Connell states that, if he is returned, all Parliament can do is to fine him 500 
for not taking the oath, which sum he is ready to pay himself and that he will 
still retain his seat in the House. Dan Flanagan will wait all night if necessary, 
to afford your Lordship time to write." 


determination of the Catholic Association, I venture to request a con 
tinuance of your Lordship s countenance and protection. The reports 
about an Emancipation Bill are true. I believe the Clare contest 
has greatly contributed to this result. If so, the blessing you bestowed 
on its infancy has prospered. If I get into the House, Catholic Education 
will have an unremitting and sincere advocate. I refer you to the 
Register of Saturday for my law argument: 

" With the sincerest and most affectionate respect and veneration, 


In 1831, Dr. Doyle wrote his letter to Mr. Spring Rice, on 
the establishment of a legal provision for the poor, and on the 
nature and destination of church property. Whatever may be 
the opinion as to the policy of Poor Laws for Ireland, it is 
admitted that this pamphlet contains a most powerful defence 
of the rights of the really necessitous, to a permanent and legal 
support. In the following year Dr. Doyle wrote a " Letter in 
Reply to Mr. Senior, on the Poor Laws ;" correcting mis- 
statements made by that gentleman regarding Dr. Doyle s 
evidence and opinions. (Short Life, c. 28.) 

" On one subject more/ (says Bishop Kinsella), "he published 
his opinions, strongly and perseveringly ; he advocated the 
claims of the poor to a permanent support, or to the means of 
obtaining it; and can it be said that such a subject was 
unconnected with the duties of his office ? To whom are the 
poor to look, if not to the ministers of religion, for support and 
protection ? Before a Bishop receives the imposition of hands, 
he solemnly and publicly promises to be a protector to the 
widow and orphan, a guardian to the poor and helpless. What 
wonder, then, if your holy Bishop, who knew so well the condition 
of the poor, for they were the most beloved part of his flock, 
who was compelled to witness every day such a mass of misery ; 
who saw the spirit of outrage and insubordination to which 
hopeless want and bitter suffering were driving the people ; 
what wonder if he boldly and powerfully advocated their claims 
and proved to demonstration, that every motive of justice, of 
interest and of policy, were combined in requiring some legal 
provision to be made for them ? But he ventured, in his ardent 
zeal for the impoverished people of this country, to go one step 
farther ; and this it was that brought a tempest on his head. 
He suggested that there were certain public funds, a part of 
which was originally destined for the support of the poor, and he 
claimed for the poor that these funds should be appropriated to 
their original object. This was tbe sin that self-interested 
persons never forgave ; it was by touching this sore point that 
he raised up a host of enemies, who never ceased to malign his 
motives and to misrepresent his actions." 


In 1831, the Diocesan Statutes were published, and pro 
mulgated in each of the Dioceses of the Province of Dublin, in 
the fourth week of July. These Statutes were drawn up by 
Dr. Doyle, with the exception of the sixth chapter, which was 
written by Dr. Kinsella, Bishop of Ossory. 

In February, 1833, Dr. Doyle was, once more, summoned to 
give evidence before a Parliamentary Committee, on the subject 
of Tithes, on which occasion he repeated the memorable 
declaration which he had previously uttered to the people of 
Ireland : " May their hatred of Tithes be as lasting as their 
love of justice." 

In 1833, we find our Prelate editing, with an Introduction, a 
new Edition of Alban Butler s Lives of the Saints; he had 
previously performed a similar service in favour of a re-issue of 
" Gahan s Sermons." 

From 1831, Dr. Doyle s health had gradually declined,* but, 
in 1833, his illness developed into a fatal consumption. Feeling 
that his end was fast approaching, he made application to Pope 
Gregory XVI. for liberty to convene his clergy, for the purpose 
of naming a Coadjutor. The Pope having, in April, transmitted 
the necessary permission, Dr. Doyle proceeded to act upon it, 
and accordingly addressed the following letter to each of those 
entitled to take part in the nomination: 

" EEV. SIR, His Holiness, the Pope, by virtue of a rescript, directed 
to me, bearing date the 9th of March last past, having graciously per 
mitted me to convene a meeting of the parochial clergy of these dioceses, 
to be held in the manner and form prescribed by the Decree of the 
Congregation of the 17th October, 1829, at such time and place as I might 
appoint, conformably to the said decree, for the purpose that the said 


apprise you of the above, and to require your attendance at a meeting of 
the aforesaid clergy, to be held in our Cathedral Church in Carlow, for 
the purpose above-named, at the hour of 10 o clock in the forenoon, on 
Monday, the 21st April, instant. 
"Dated at Carlow, the 3rd day of April, 1834. 


_ * He seems to have had an early apprehension of the grave nature of his 
disease. Amongst notes made by him in the inter-leaves of Ms Latin Ordos, is 
one dated 20th December, 1831, providing for the expenses of his funeral and 
payment of some debts. The jottings referred to, contain many items calculated 
to interest and edify. It appears to have been the Bishop s custom to select, or have 
selected for him, two Patron Saints for each year. These he noted down at the 
commencement of his Ordo, with a Practice in which he was to aim at an imitation 
of their characteristic virtues. Thus, in the Ordo for 1829, we find his Patron 
Saints to be St. John Chrysostom : "Be eloquent," he adds, " in the praise 
of God, and in promoting His glory, by every means in your power, particularly 
by teaching the ignorant the way to heaven." The second Patron was St. 
Charles Borromeo, and the Practice: l( Submit to external humiliation with 
patience and silence." 


On the day named, 43 Parish Priests assembled; Dr. Doyle 
was too unwell to take any part in the proceedings. The Arch 
bishop, Dr. Murray accordingly presided at his request. The 
Rev. Edward Nolan, Professor of Theology, Carlow College- the 
Very Rev. M. Flanagan, V.G., P.P., of Ballina ; and the Rev. D. 
Lalor, P.P. of Bagnalstown, were chosen by the votes of the 
clergy, and their names forwarded to the Holy See. 

The touching and edifying details of the last illness and the 
holy death of the great Prelate of Kildare and Leighlin are 
related by Dr. Fitzpatrick in the last chapter of his Work. 
" Never in my life," says Bishop Kinsella, " was I so edified as 
by the death of that Prelate. The firmness of his faith, the 
ardour of his hope, the fire of his charity, gave the fullest 
manifestation of his being about to take possession of a better 
life. Like St. Paul, he was burning with anxiety to be 
dissolved and be with Christ, but he was contented still to linger 
in pain, that he might be more like his dying Saviour. He 
died, and he went to receive an imperishable crown from the 
Master whom he had so long and so faithfully served." The 
present revered Bishop of Kildare and Leighlin, the kinsman of 
Dr. Doyle, stood by his bedside the whole of his last night in 
this world. To the last his mind was perfectly clear and 
collected. Having detailed several directions which he wished 
to have carried out, he gave his thoughts entirely up to 
God, and made use of many ejaculatory prayers. "He 
made his Confession to Dr. Nolan," continues Dr. Walshe, 
"and received the Holy Eucharist and the Sacrament of 
Extreme Unction. The fervent piety, the touching sentiments 
of lively faith, hope, and charity with which the dying Prelate 
received these last rites can never be forgotten by those who 
witnessed the striking and edifying spectacle. May my last end 
be like to his !" (Life, Vol. 4, p. 506.) Dr. Doyle expired at nine 
o clock on the morning of Sunday, the 15th of June, 1834, in the 
forty-eighth year of his life and the fifteenth of his Episcopacy. 
On Thursday, the 19th, the solemn Obsequies took place in his 
Cathedral Church. His Grace, the Most Rev. Daniel Murray, 
Archbishop of Dublin, presided ; there were also present the 
Most Rev. Michael Slattery, Archbishop of Cashel, the Right 
Rev. John Murphy, Bishop of Cork, the Right Rev. D. Keatinge, 
Bishop of Ferns, and the Right Rev. William Kinsella, Bishop 
of Ossory. The select choir was composed of the Rev. 
Messrs. Dwyer, Tierney, Brennan, Nolan, Muldowny, and 
Keating ; the Antiphonarians were the Rev. Dr. Cahill and Rev. 
P^ Brennan, P.P. of Kildare. There were in attendance about 
150 priests ; and the number of the laity who took part in the 


funeral procession was estimated at 20,000. The remains of Dr. 
Doyle were interred in the Cathedral in front of the High Altar, 
a black marble slab, in form of a Cross, has been placed over 
them, bearing the following inscription : 

" I.H.S. Underneath are deposited, in the Hope of a Glorious 
Resurrection, the Mortal Remains of the Right Revd. James 
Doyle, Bishop of Kildare and Leighlin. 

" He was Consecrated, on the 14th of Novr., 1819, and Died on 
the 15th of June, 1834, in the 48th year of his Age. 

"The Powerful Energies of his Great Mind were Unremittingly 
Exerted for the Interests of Religion and his Country ; but the 
special Objects of his Public labours and Pastoral Solicitude 
were the Poor. And it was his Dying wish that they should be 
Reminded, by a Simple Inscription on his Tomb, to pray for the 
Repose of his Soul. 

"Eternal rest give to him, O Lord, And let perpetual light 
shine unto him." 

" If ever mankind had just reason to solemnize and com 
memorate the premature death of an individual, distinguished 
above all others for sterling patriotism, unostentatious charity, 
profound ecclesiastical and political learning, originality of 
conceptions and boldness in the expression of them, the Irish 
Catholic public should exhibit every symptom of exterior sorrow 
and interior piety which their religion prescribes and which 
gratitude demands on this most melancholy occasion." (Thus 
writes one who knew Dr. Doyle well.) " He was raised up by 
heaven, in critical times, for extraordinary circumstances ; and 
whether we consider his character in an ecclesiastical, literary, 
or political view, we cannot withhold from it the loftiest tribute 
of our admiration. He was literally the Bossuet of the Irish 
Church in our days, the successor and the superior of Arthur 
O Leary, in the number and character of those pointed, timely, 
and fearless pamphlets and letters, under the immortal signature 
of J.K.L., and in his memorable examination before the Lords 
and Commons, on Tithes, Poor Laws, and Emancipation. 
Whatever progress the two former questions have made amongst 
parliamentary men, or in the public mind, must be attributed to 
his private correspondence, and his invaluable publications. 
There was a simplicity and strength in his conversation and 
compositions, which is generally the mark of great genius. 
From 1812, when he commenced his career as a Professor of 
Divinity, to the last half-year of his fatal illness, he was ever 
ready, able, and willing to pour the majestic torrent of his 
reasoning and sarcasm against the enemies of his creed and his 


beloved country. It was truly and aptly said, by a venerable 
ecclesiastical friend of his, that the most expressive epitaph 
which could be inscribed over his tomb, would be : J.K.L., 
whose love of his country was only exceeded by his love of God. 
His influence as a writer and politician of the 19th century, 
will be long and usefully felt, not only in Great Britain and 
Ireland, but in America, and on the Continent of Europe; in 
fact, in every part of the habitable globe, where a love of 
practical and rational liberty can exercise its mighty and useful 
dominion over the human mind, in checking the inroads of 
despotism, or extending the boundaries of social freedom. His 
history is a glorious and fitting theme for some future biographer; 
and he who undertakes to write it, cannot fail in seizing upon 
every point of his character, to exhibit to future ages as perfect 
a combined model of Christian perfection in private, and 
genuine patriotism in his public career, as God, in his love to 
mankind, ever formed for the imitation and admiration of the 
human race." (Short Life, c. 4.) 

On the 17th of July, 1834, the Month s Memory Office of 
the deceased Prelate was celebrated in the Cathedral of Carlow, 
at which a large number of his brother Prelates and a vast 
number of priests assisted. The Eight Rev. W. Kinsella, Bishop 
of Ossor}^ the bosom friend of J.K.L., delivered a magnificent 
Oration on the occasion, from which extracts are here given. 

"His first public writings" (says Bishop Kinsella), " were in 
defence of the faith which he professed. The church, of which 
he was an ornament, was assailed by the most gross and un 
founded calumnies, he wrote to undeceive the credulous to 
silence the calumniator to clear away the base and foul charges 
brought against the religion he professed. 

"But there was a temporal object in the view of those who 
misrepresented us, they were anxious to deprive us of our fair 
share of constitutional rights, under the pretence of religion 
they represented our doctrine and practice to be such as rendered 
us unworthy and unfit to enjoy the full benefits of civil freedom, 
and thus were we suffering persecution for our religious tenets. 
Was it so unreasonable in an eminent Catholic Prelate to 
undeceive those who had the power to exclude us or to admit 
us within the pale of the constitution ? He laboured to do so 
he flung off, with bitter scorn, the foul calumnies unjustly 
heaped upon us his language in doing so was strong, for he felt 
deeply ; but those who criticise such language would do well to 
consider how hard it is to bear unmerited reproach, particularly 
when injury is added to insult. 

" Dr. Doyle had to bear the shafts of calumny, because he was 


too sincere and too firm. Had he been a time-server, he would 
have had fewer enemies had he flattered the powerful, he 
might have had more of their friendship had he deserted what 
was just, to pursue what was expedient, he would have had less to 
annoy him had he abandoned principle, he might have enjoyed 
an inglorious peace. But he acted a more noble part ; with 
talents that few could equal with a fortitude that none could 
excel with a degree of perseverance that a just cause alone 
could uphold he defended the doctrine which he taught ; he 
preserved from the contagion of secular intermeddling the 
church which he loved ; he was to his last moment the 
undaunted and unflinching advocate of the poor man s right. 
He has left for our imitation a glorious illustration of a noble 
maxim, Be just and fear not. 

" Without using a term unworthy a scholar or a Christian, his 
phillipics against Dr. Magee, Lord Farnham, and the other 
enemies of his religion and country are, perhaps, the most severe 
that were ever penned by man. With indomitable energy he 
assailed the citadels of bigotry, and unmasked the unholy 
hypocrites who, under the name of religion, outraged every 
principle of morality and honour. With a mind of light and a 
pen of fire he exposed the sophistries of error and refuted the 
calumnies which interested bigots cast upon his divine religion 
Never the aggressor, when truth was outraged and justice was 
assailed, he came forth in all the dignity of his character, with a 
shield of faith which nothing could conquer, with a strength of 
language which no fallacy could resist, with a power of argument 
which no sophistry could answer, and with evidence, precedents 
and facts which brought conviction to every mind. With 
resources unbounded and diversified with a taste elegant and 
cultivated with a judgment solid, acute, and penetrating 
with a memory clear and lasting, he combined a versatility of 
genius, and originality of conception, and a depth of thought 
rarely equalled, and perhaps never excelled. 

" The extensive and powerful intellect which he possessed has 
not been exceeded by any; his writings have made it known 
to every quarter of the globe ; his sermons proclaimed it to all 
who heard them, even his familiar conversation gave ample proof 
of it. But we must keep in view the words of the apostle : Do 
not err, my dearest brethren. Every best gift, and every perfect 
gift, is from above, descending from the Father of lights, with 
whom there is no change, nor shadow of alteration/ (James i. 17.) 
For such extraordinary talents no praise is due to man they are 
not a matter of imitation ; for few indeed possess them we may 
admire them, but the glory is due to God alone. But cultivation 


and application of them is a subject of praise and imitation. To 
cultivate them carefully, and to apply them to their proper 
object was the study of your bishop. Early devoted to the 
clerical state, he sedulously improved his natural powers he did 
not wrap up his talents in a napkin he applied himself, as a 
duty, closely and sedulously to acquire knowledge. What 

knowledge ? The knowledge of his profession, and that alone 

no idle, though curious research ; no useless, though brilliant 
acquirements. Some there are who do not cultivate the talent 
which God gives them. Others may improve that talent, but 
employ the gifts of God in opposing his divine will, and thus by 
a strange perversion employ for the worst purpose what was 
given for the best. I know well what were the studies of your 
holy prelate; it was not the idle nor the curious which occupied 
his mind ; the hours, the days, and months he spent in pursuit 
of the more solid acquirements. He kept solely in view the 
manner of promoting the glory of God, and laid up those 
treasures of knowledge which he afterwards employed for your 
sanctification. He has left you a useful lesson, to have the glory 
and honour of God alone in view, and to labour solely for that 

" While thus devoted to the special duties of his state, he 
never forgot that he was by profession a preacher of the gospel; 
hence his abundant charity extended itself to Carlow and its 
neighbourhood ; and the intervals of teaching theology in the 
college were filled up by the preaching of the word of God, and 
by the administration of the sacraments. The principal object 
of his life was in doing good, and labouring in the vineyard ; and 
whether in the pulpit or elsewhere, his sole and only object was 
to make men virtuous. I know I am surrounded by hundreds 
who knew him well, and who are well acquainted with his merits. 

" Neither does any one take this honour to himself unless he 
be called by God as Aaron was, and, as the apostle says, even 
Christ did not take the office of high priest until called by his 
Father. So your bishop never aspired to the honour he attained. 
When called by his superiors he received the gift with fear and 
trembling, and devoted himself to that object for which he was 
ordained. You, my brethren, knew him ; but there are strangers 
here who did not. His first act was to disengage himself from 
all sublunary objects he recollected that the Holy Ghost, when 
calling Paul and Barnabas, ordered them to be separated ; and 
this spirit of separation from worldly affairs Dr. Doyle possessed 
in an eminent degree. He fulfilled to the letter the words of 
Christ, wherein he says, Leave father and mother, brother and 



sister, to follow me. Also no one, being a soldier to God, 
entangleth himself with secular business. 

"He held but little communication with those relatives 
whom in social life he so much esteemed, and esteemed because 
they were so worthy of esteem whom he loved because they 
were worthy of his affection. Like St. Paul, he knew no man 
according to the flesh. 

" He lived for his flock and for none else. For fifteen years 
he filled your church as bishop during that period you best 
knew his merits. Since the creation of Adam there never was 
a man more disinterested more entirely devoted to the service 
of his people. His objects were only to glorify God, and to 
labour for the salvation of souls. Some there were who repaid 
his labours with ingratitude ; yet he forgave them and smiled at 
their folly. Yes, after fifteen years that he laboured, he might 
appeal like another Samuel : Judge me before the Lord, have 
I taken any man s goods V You yourselves know that, like 
another Paul, he could say: <I sought not to gain any thing by 
you, but to gain your souls for God ; witness his extensive 
charities his exertions and generosity in raising this noble 
edifice. He might well ask, have I taken any man s property ? 
and say justly that he had laboured without seeking any worldly 
reward, for he lived and died poor ! 

" The spirit of zeal and labour which animated his bosom is 
too well known to require any comment. Feed the flock of 
God which is among you, taking care of it not by constraint, but 
willingly according to God; not for filthy lucre s sake, but 
voluntarily ; neither as lording it over the clergy, but being made 
a pattern of the flock from the heart. (1 Peter v.) Such was the 
maxim such the fundamental principle upon which your bishop 
acted. While I had the happiness to live as a priest under his 
jurisdiction and fostering care for ten years, never did he ask a 
a priest to discharge a duty of which he had not first given the 
example never did he impose a burthen on another which he 
had not borne himself. 

" You know as well as I do, how incessantly he laboured 
continually engaged in preaching, in visiting his diocese, in 
hearing confessions, in works of religion and mercy he seemed 
lost to all earthly objects. Even when his body was worn out 
by a lingering disease, how often have you seen him in the 
confessional soothing the conscience of the afflicted sinner ! Well 
might he exclaim : I will seek out that which was lost, and that 
which was driven away I will bring back again, and I will bind 
up that which was broken, and I will strengthen that which was 
weak, and that which was fat and strong I will preserve, and I 


will feed them in judgment. (Ezek. xxxiv.) He cared not for 
the weakness of his constitution he looked only to the salvation 
of souls. 

" Often have I implored of him to spare himself, when he 
would answer what am I made a bishop for ? Why did I take 
the office if not to lay down my life for my flock 1 Was I not 
sent to preach to the poor, to seek the sheep that was lost ? 
Woe is unto me if I preach not the gospel. Had he loved him 
self better, and you less, he would be alive to-day but no his 
exertions overpowered him. Though expansive his mind, he 
did not confine himself to general exertions and public 
instruction. He looked around him, and offered consolation to 
each afflicted individual ; he carefully inquired into every case 
of sin and misery, and applied the proper remedies. He was a 
father who went to look for the prodigal child a shepherd who 
sought even one sheep. He strictly adhered to the words, Be 
thou vigilant, labour in all things, do the work of an evangelist 
fulfil thy ministry. He was a stern and upright man for 
there are many disobedient who must be reproved. He acted 
as a bishop should in those respects. He could be mild and 
gentle ; indeed it was his natural disposition but he could be 
the opposite when his duty required it. He was required by 
God to rebuke, exhort, and reprove those rebellious children 
of the world when they err. But if his zeal compelled him to 
reprove strongly, his charity led him to treat with kindness the 
penitent, and always the poor. It was against the powerful, and 
not^ the poor, he manifested severity the humble and the 
penitent were always his friends and favourites he wished only 
to see and make them happy it was the haughty he wished to 
humble. There are many points on which I might speak, but 
have only selected these as an illustration of his morals and 
worth. I might well say with St. Paul : He has fought the good 
fight he has finished his course he has kept the faith ; for the 
rest, there is laid up for him a crown of justice. " 

The Anniversary Requiem Office for the repose of the soul of 
Dr. Doyle took place in the Cathedral, Carlow, in July, 1835. 
On the invitation of the Bishop of Kildare and Leighlin, the 
Right Rev. Edward Nolan, Monsignor William Meagher, late 
P.P. of Rathmines, preached the panegyric of the deceased 
Prelate. The preacher, himself, gracefully and apologetically 
explains why he had consented to the task : " One only 
j astification," he says, " can I allege, nor would I ever have dared 
to employ my poor efforts in his praise, but for an influence too 
difficult to resist. The influence of ancient and cherished 
friendship, which rendered it a duty to meet the wishes of him 


whom it is the pride of my heart, as I know it is the interest and 
the happiness of thousands, to behold seated on the throne last 
occupied by the Bossuet of Ireland." This sermon has been 
preserved in MS., from which, extracts are here inserted ; it is 
well deserving of preservation, not only for its own literary merits, 
but even still more, because it is, as has been well remarked, 
" the studied expression of a man of position, addressing an 
audience fully acquainted with the subject, and expressing the 
matured opinion of the time." 

Extracts from the Sermon of Monsig, Meagher on Dr. Doyle. 

"If the display of eminent mental endowments, exercised upon an 
ample field and in the pursuit of difficult and momentous objects : if 
learning, eloquence, activity, success, entitle an individual to the 
appellation of a great man,. it is not difficult, especially at periods when 
the human mind is raised to unusual energy, to discover many such. 
And, if eminent moral worth, the noble qualities of a heart that aims at 
everything useful and just, and recoils from all that disgraces or demeans; 
if disinterested generosity and warm benevolence, the love of our fellow- 
man, the love of God, constitute the good man, in spite of all the corrup 
tion amidst which we live, religion daily presents us with numbers in 
whom the bright requisites combine. But, while there are good men 
beyond counting, and great men not a few, how seldom has the world 
been blessed with that approximation to the perfect man, which consists 
in the union of both ; such men as Providence, when it wishes to 
redintegrate a people, raises up for its benign designs, and between the 
periods of whose appearance upon earth centuries oftentimes have 
intervened. Happy the country that can boast, even once in a hundred 
years, of giving birth to such a man, and happy, beyond the usual measure 
of human happiness, the persons who have lived in his day ! Kejoice ! 
my brethren, to you the enviable privilege has belonged. In your 
illustrious Bishop the world beheld such a character. The loftiest 
powers of humanity were his, and by him successfully exercised to pro 
mote the noblest ends for which talents were ever bestowed. God, our 
neighbour, and ourselves, these three words comprise everything. To 
advance the glory of God to forward the welfare of our fellow-man, 
to improve and sanctify ourselves is the end of our existence. He who 
fulfils the commission faithfully is a just man, and he who employs 
uncommon powers to promote these objects in an uncommon degree, is 
a hero. We have lived in extraordinary times, and extraordinary men 
have claimed our attention, but, among all the sons of fame, how few 
have shone like James Doyle ! How few have thought, and spoken, and 
acted like him ! Well for the world if there be even a few ! The wise, 
and vigorous, and immaculate patriot ; the zealous, and enlightened 
apostolic Bishop ; the humble, and mortified, and sanctified Christian 
man ; these were his claims of distinction among his countrymen, these 
his titles to their gratitude, these are the works which have ennobled him 
in heaven with his God ! He was a patriot. Next to his God, his country 
was the idol of his heart ; next to their salvation, the earthly honour and 
prosperity of her sons was his sleeping and waking dream. To her he 
dedicated the energies of his mighty intellect, for her he developed the 
grandeur and beauty and truth of his magnanimous soul, for her he 
deemed no sacrifice too great which honour could brook, and spared no 


efforts which devotion to her rights and hatred ,of the injuries she 
endured, could inspire ; he sympathised in all her wrongs till every pang 
she suffered became personal to himself and stung him to the soul s core! 
* In the day of sorrow he met her, and on the precipice of danger he 
embraced her, and took his fearless stand by her side, attracted, by his 
example, accessions of irresistible power to her cause, poured, by his 
inspiring voice, redoubled vigour into her defenders hearts, nor ceased 
to aid them by the counsels of his wisdom till, through mazes of 
difficulty and hazard, she was conducted to security and fame and certain 
prospects of eventual arid lasting repose. It has been said that Ireland 
has not supplied materials for history. It is false ! The transactions in 
which this great man bore so distinguished a part would form a history of 
which any country on earth might be proud. Our latter destinies were 
mournful, no doubt, but that only evinces the fortitude of a spirit which 
no ills could overwhelm, nor oppressions demean, nor torture subdue to 
any conqueror s unjust decree. Many a hero that served her is forgotten 
and many a laurel withered, because misfortune robbed her of hands 
that could bind them into an immortal crown. But enough remains to, 
at least, establish the reputation of a people, the last remnant of an 
ancient and singular race whose tribes once spread themselves over half 
the earth. Yes, Ireland has her history and her heroes, and among the 
brightest names on the tablet of her glory, and the foremost of those who 
guided the most extraordinary and honourable movement that ever shed 
lustre upon her history, is enrolled the name of your immortal Bishop. 
The designs of Providence were matured in his day, and the hour of his 
country s liberation came, and it came with a tide of fortune and renown 
equal to the length of her unexampled sufferings and matchless fidelity. 
The nation rose as to a man, and in the face of insult and oppression 
vowed itself to be free, but vowed to achieve its victory by means as 
singular and as sure as they were unpractised among men before ! No 
brutal struggle no lawless violence no field of blood. No, the men 
who wiejded their country s destinies had bosoms as chivalrous and arms 
as strong as ever struck for liberty, and they saw behind them throngs as 
numerous as ever battled against injustice ; but, while they hated 
oppression, they loved humanity, and adopted the blessed principle that 
freedom itself is too dearly purchased at a price of blood. They infused 
no vulgar terrors, they proclaimed no sanguinary threat, they asked no 
vengeance, they sought no ascendancy over their fellow-citizens ; but 
they maintained the public tranquillity, they obeyed the law, they re 
spected the constituted authorities, they reverenced the rights of every 
individual, how hostile soever or violent against their claims, they 
husbanded with wisest economy the scanty rights which they had already 
wrung from their oppressors, and called, with a voice like inspiration, 
upon earth and heaven to behold and redress their wrongs ! It was a 
holy cause, and pursued by holiest means, such as the most timid 
conscience could not censure, such as the meekest man of God did not 
fear to join. While yet success was more than doubtful, while this 
combination of patriotism and wisdom looked formidable enough to 
infuse awe and awaken suspicion and threaten perhaps eventual confusion 
an accession of strength arrived of overwhelming importance, and from 
that hour no man doubted of the result. That accession came from your 
illustrious Pastor ! Oh, shall Ireland ever forget the day when he added 
his honoured name to the list of her patriots, and all the prelates of the 
land and all the ministers of the Faith followed in his train ? At once 
every village and hamlet, and district, found in its Priest a leader, active 


to stimulate and cautious to restrain. But, above all, the voice was heard 
of the venerable Bishop of Kildare and Leighlin exhorting, warning, 
guiding, inspiring, hurling the thunders of an eloquence almost divine 
against every barbarous tyranny that loaded his country with woe : 
exposing every base contrivance, removing every honest misconception, 
explaining every seeming difficulty, and driving from the field of reason 
every foe to honour and justice and truth ! Can we ever forget our joy 
when he stood, a giant of intellect and eloquence, before the councils of 
the nation, and spoke for his country and his faith, undaunted by all the 
nobles of the land, Loquebar de testimoniis tuis in conspectu regum et non 
confundebar ? Can we forget how every opponent of that country s just 
demands quailed in his presence, and every re viler of that hallowed Faith 
shrunk away silenced and abashed] Or, how honest but mistaken 
legislators were convinced of their error and converted by his testimony 
into enthusiastic and permanent friends 1 Where, among all the lands 
of fame, ever occurred events so astounding as followed fast upon the 
delivery of that magnificent defence of conscience and country _ thus 
maintained by your illustrious Prelate and his venerable companions 1 
The joy of the nation was unbounded, for it saw its cause triumphant, 
long before the struggle had closed. The energies of the people were 
redoubled, the soul of the nation was awoke, her noble genius was 
developed, talents of the highest order were displayed where they were 
never suspected to exist, the public vices which centuries of misrule had 
fostered were purged away, dissension, Ireland s heaviest curse, was for 
gotten, the liberal and high-minded of every creed, the noble and virtuous 
of every rank and profession, hurried to unite themselves with the 
fortunes of their country, and amid the tones of eloquence, and the 
hymns of praise, and the benedictions of Religion, one loud and fervid 
cry for justice was lifted to the skies, and penetrated to the remotest 
habitations of civilized man ! It pervaded every corner of enlightened 
Europe, it crossed the Atlantic wave, it was echoed back by emancipated 
millions in cheers of encouragement and blessings of applause ! The 
eyes of the civilized world were turned once more to the Sacred Island of 
the West, and the cause of Ireland became the cause of men. Gracious 
Lord, in whose hands are the destinies of men, Thine be the praise, all 
the honour Thine ! What a termination didst Thou not decree this 
magnificent array ! Not alone opposition became powerless, not alone 
intolerance was struck dumb, not alone, the ruling powers stood 
awe-struck and confused, not alone they who had registered in heaven 
vows of deathless opposition to Thy people s claims vanished from the 
earth, not alone the shackles of bondage were shattered and measures of 
justice dealt out, ample and complete, but, as if by a miracle of that 
Providence which laughs at all human calculations, the very rulers who 
had spent years in defeating the people s rightful hopes, Thou didst take 
into Thy hands and bend them into the very instruments by which these 
hopes at length were accomplished ! And they who never bent to mortal 
man before, the conquerors by whom regions were overthrown and 
empires dissolved, and the foremost man of all the world bowed before 
the might of a united people, united for justice, for freedom, and for Thee ! 
Oh, illustrious Prelate, these works are thine! In a high degree, the 
fruits of thy genius and toils are there ! Per quern liberati sumus, by 
whomweare free, and free without acrime ; by whom we are free, and free 
without a tear ! Let other nations point to fields of carnage, and count 
their heroes of blood. Ours is the purer and the better fame ; the 
exposure of falsehood, the detection of sophistry, the branding of corrup- 


tion, the calm discomfiture of intolerance, the tranquil victories of 
justice and truth ! I might proceed, my Brethren, still further to detail 
the works by which this great and good man has advanced the interests 
and fame of his country. I might recount how, after having contributed 
so largely to set her free, he laboured to make her freedom a substantial 
and not an empty gain ; how he strove, and strove successfully, to root 
out the cruel abuses which ages of misfortune had sown in the institutions 
of the land ; the efforts he made to better the condition of her im 
poverished inhabitants, and wrest from selfish opulence the pittance of 
the poor ; the pains he took to extend the blessings of order and diffuse 
the light of useful information among the people, that, having won the 
boon of freedom, they might appreciate its value and improve its 
advantages, and learn to shun the errors that could expose them again to 
its loss. 

* * * * * # * 

" After having intruded on your patience so long, my Brethren, I am 
unwilling to detain you by any vindication of this great man from the 
foul charges which, like every such great man, he was doomed to endure. 
To one such accusation, only, shall I allude. He was reproached with 
being a Politician. A Politician 1 Yes, he was a Politician ; one of those 
men who are born to redeem that honourable appellation from the 
infamy which injustice, and corruption, and knavery, so often have cast 
upon it. In its loftiest, and noblest, and most philanthropic, and most 
useful sense, he was a Politician. A man who takes part in his country s 
interests, not his own : whose views are directed for the amelioration, 
moral and civil, of his fellows, and not for the exaltation or aggrandize 
ment of petty self. The honest, straight-forward, single-minded, single- 
hearted politician was he ! What sought he by his politics but the 
performance of a duty, and, unless the approval of his own mind, and 
the love of his country, and the applause of every good man, what gained 
he by his interference in public life but slanders, and vituperation, and 
obloquy 1 What statesman or party did he flatter ] What favours did 
he ask] What pension or place for himself or others did he obtain] 
None ! But the counsels of his mind he dealt out unceasingly, and 
disinterestedly, and undauntedly, for his country s welfare ; told princes 
their faults and peasants their duty, and even purest patriots warned of 
what he deemed their mistakes. But his soul sickened at injustice, it 
abhorred oppression, however practised and wherever met, and, on the 
shores of a distant land, to roll back its torrent from unoffending 
strangers, in the generous ardour of youth and, ere yet, he had wedded 
himself inseparably to the meekness of Religion, he laid down, for a 
season, the cowl and took up the sword. He returned to his country, 
and found her a waste of ruin and a wilderness of confusion ; he felt 
within himself the powers to assist her, and he would have been a traitor 
to Him who gifted him with their possession had he failed to exert them. 
But he was a Bishop, and therefore should not have meddled in politics/ 
Nay, but this was the very reason why he was obliged, imperatively 
obliged, to become a Politician. It was not his country alone, that lay 
prostrate, but he saw his divine Religion bleeding before him. And 
should not a Bishop battle for his Faith ] Is not a Bishop the guardian 
of his people s morals 1 Did he not see these morals daily crumbling 
away under the pressure of a grinding and a barbarous code ] Did he 
not find his countrymen too outrageously trampled on, to be any longer 
peaceable ; and too enlightened, any longer to be slaves 1 Should he 
have waited until, to use nervous words, he saw men tearing from their 


bosoms the human heart, and substituting the hearts of tigers in its 
stead, till afflicted humanity, maddened by its sufferings, should rise up 
and wreak upon its oppressors a wild and wicked retribution, and 
Religion, and virtue and country all expire on one common pile ] A 
Bishop should not be a Politician. Ordinarily speaking, such is the truth, 
nay, it is only in extremities that he should be forced to become one ; 
and no mortal man felt that truth more cogently than he, and no one 
more grievously lamented the lot which constrained him and his fellow- 
prelates to mingle in the busy din of political strife, or more joyously 
nailed the prospect of the returning tranquillity which would liberate 
them from the dire necessity, than he did. A Bishop, rarely indeed, 
should be a politician, tis true, and strange would it be if such truths 
were known to his revilers and yet concealed from him. He was a 
politician, but did he ever forget he was a Bishop, or compromise the 
dignity of his exalted rank, by word or act ? Did he ever, through all 
the progress of the eventful struggle, mingle in the uproar of a popular 
assembly, one single moment excepted, when he deemed it imperative to 
rectify mistakes in which the honour of the Episcopacy and the priest 
hood was involved, to fling from his sacred order the vile suspicion of a 
wish to have their hands contaminated by a bribe, and the shackles of 
their country transferred upon their faith 1 Yes, he was a politician, 
and we love him the more for that ; and, oh ! whenever a Christian land 
shall be suffering as ours has suffered, may a kind Providence never refuse 
to its people s prayers such a Bishop, and such a politician, to achieve 
their deliverance by such means as were used by him ! 

" Fain, my Brethren, would I go on, recording how, as he shone, the 
glory of his country as a patriot, and the light of the priesthood as a 
Bishop, he displayed in all the tenor of his private life the humble and 
mortified and sanctified Christian man. Let it suffice to say that, great 
as he appeared as a public man, to those who knew him well, his domestic 
virtues were still more wonderful. The noble simplicity of his manners, 
the bright candour of all his thoughts, the goodness of his warm heart, 
the charity of his benevolent soul, the tender piety, the ardent devotion, 
his soaring faith, all combined to exhibit him even in domestic inter 
course a model to the flock. 

"While forced by the circumstances of Religion in Ireland, to forego the 
peaceful retirement and observant practices of the Convent, the spirit of 
his Religious engagements never forsook him, never did he abandon the 
recollection of his early vows nor the fervour of his first devotion. With 
pain he mingled in the distraction of the world. Solitude was his 
delight to the last, and prayer filled up with study whatever intervals of 
leisure he enjoyed. Every day he read the Scriptures on his knees, and 
there, and at the foot of the Crucifix, he imbibed the lofty zeal that 
animated all his acts, and the tender unction which flows- through all his 
immortal writings. His ardent and unaffected piety accompanied him 
everywhere. His devotion to the holy Mother of God and confidence in 
her power were unbounded ; on his knees, three times each day, he 
recited Her litany. His detachment from the world was complete. Not 
all the links of tenderest affection which bound him to the members of 
his excellent family ever led him, in any one instance, to be swayed by 
considerations of flesh and blood. Rank had no charms for him, and that 
title, with which the affections of a grateful people still love to salute the 
prelates of the church, he utterly disliked, and often charged his friends 



to abstain from its use towards him ; to be called Father was his utmost 
ambition, to deserve that endearing appellation, his unwearied aim. 
Riches he held in utter contempt, unless as far as they enabled him to 
minister to the suffering members of Christ. But, for the poor, he would 
have coined his heart. The knowledge of their miseries filled his soul 
with bitterness, nor is it possible to be conversant with his writings 
without perceiving a fact, of which all who enjoyed his acquaintance 
were witnesses, and that was, that the sorrows of the poor often caused 
him as much, or greater pain than they endured themselves. The resig 
nation which he made in his youth, of all right and title to all earthly 
possessions, he observed through life most rigorously, and respected it to 
the last. When about to leave us, he wrote, for form sake, a Will of two 
lines, and the directions which he gave for the disposition of his property 
were worthy of his great zeal : All things, that I possess/ he said, 
* come to me from the Church, and to the Church and to the poor let 
them all return. 

" When the last sad scene arrived, how were you not edified, how were 
we not edified throughout all the churches, at the accounts we daily 
received of the fortitude, the resignation, the holy joy, with which he 
submitted to the stroke of God ! How well, like the Great Apostle of 
nations, whose character he so much resembled, and from whose inspired 
and inspiring writings he drew so much of that sublime spirit which 
breathes through his own how well, with St. Paul, might he not have 
exclaimed : I have fought the good fight, I have finished my course, I 
have kept the faith, and now there is laid up for me a crown of glory, 
which the Lord, the just Judge, shall render me. But, no ! humble 
and mortified to the last, he could not endure the utterance of a word 
which reminded him of any good he had done. To God, alone, he gave 
all the merit, on God, alone, were ali his ideas fixed. When exhausted 
nature apprised him that the last sad struggle was approaching, he called 
for the Holy Viaticum. But, recollecting that his Master had expired on 
the hard bed of the Cross, and anxious to resemble Him even in his end, 
he ordered his mourning priests to lift him, almost naked, from his bed, 
and stretch him upon the cold and rigid floor, and there, in humiliation, 
and penance, and prayer, he accepted the last earthly embraces of his 

God, and, shortly after, resigned his soul into His merciful Hands ! 
* * * * * * * 

" One only thing is wanted, and much have I mistaken his grateful and 
revering people s generous hearts if it be wanted long. Europe s 
proudest artists should work to perpetuate the inspired features and com 
manding stature of Ireland s gifted Bishop and unsullied Patriot ! Here 
should he stand, that when, in after days, your children shall come, 

Eilgrims of devotion and lovers of their country s glory, to kneel upon 
is grave, the inspiring marble may cheer them to aspire to what he 
exhorted their fathers to become." 

The preacher s anticipations have been fully justified ; the 
gem and chief ornament of the stately Cathedral, built mainly 
through the exertions of Dr. Doyle, is the monument of that 
great Prelate, the chef d ceuvre of Ireland s great sculptor, 
Hogan, raised by the willing subscriptions of the clergy and 
people of the Diocese and others, at a cost of one thousand 

EDWARD NOLAN. On the 21st of April, 1834, the parochial 


clergy, convened by Dr. Doyle for the purpose of nominating a 
Coadjutor with the right of succession, placed, by their votes, 
the name of the Rev. Edward Nolan first on the list of those 
whom they recommended for that position, to the Holy See. 
Dr. Nolan was, at the time, Vice-President and Professor of 
Theology at Carlow College. On the 21st of July he was elected 
successor to Dr. Doyle by Propaganda ; his Brief from the Pope 
was dated August the 31st, 1834 (Brady). The Consecration 
of the new Prelate took place in the Cathedral, Carlow, on the 
28th of October following, by Archbishop Murray, assisted by 
the Bishops of Ossory and Ferns. 

Dr. Nolan was born on the 21st of April, 1793, at Tullow, 
County Carlow, where his father, James Nolan, occupied a 
position of respectability. Sir Bernard Burke s " Visitation of 
Seats, and Arms," page 57, sets forth his descent in a direct line 
from Cahir O Nolan of Ballykealy, who died on the 15th of 
January, 1592. James Nolan who was born in 1758, married, 
in 1787, Mary Moore of Tullow, and, dying in 1819, left issue five 
sons, of whom Edward was the second eldest; and two 

Whilst the mother of the future Bishop was still a girl, Dr. 
Keeffe, the then Bishop, gave her an episcopal ring, telling her 
to keep it for one of her sons who should be a Bishop. His 
mother kept the ring, not mentioning the matter except to her 
husband, and, upon Dr. Keeffe s demise, gave it to the Right 
Rev. Dr. Delany, informing him of the circumstances under 
which it came into her possession. Dr. Delany accepted it, but 
only in trust, and returned it before his death, in 1814. This 
ring is still in the possession of a member of the family. At an 
early age Edward Nolan became a pupil at Carlow College ; his 
name and those of his brothers John and Thomas appear on the 
rolls of that institution in 1804. Patrick and Daniel also received 

* 1. John, born 1792, married, 1820, Catherine Walsh, died 1824, leaving 
issue two sons, John, and James (Rev.) and one daughter, Mrs. Kehoe ; 2. 
Edward, the Bishop ; 3. Thomas, born 3 March, 1795, married, 20 May, 1828, 
Juliana Mary Agnes, youngest daughter of the late Michael Blount, Esq., of 
Maple Durham, Oxfordshire, and had an only child, Julia Agnes Mary, who died 
in 1845 ; 4. Patrick, born in 1797, studied firstly at Carlow College, afterwards 
at Trinity College, Dublin, and became an M.D., he died at Rome, 9th of Nov., 
1840, where, at S. Lorenzo, a tablet to his memory, bears the following inscrip 
tion : " I.H.S. Quieti et Memoriae Patricii Nolan, Edoardi Episcopi Kildariensis 
Fratris : Medendi artis peretissimi, Ingenio, Comitate, Religione, Conspicui ; In. 
Hibernia natus, Romam, salutis causa veniens, cum acerbo suorum dolore brevi 
decessit, dienono Noveinbris, A.D. 1840. Vixit An. 40. Domus et Patriae decus, 
Bene vale in Pace." 6. James, who died in infancy ; 6. Daniel Francis, born 
1806, took Holy Orders, became P.P. of Ballyfin, and afterwards of Leighlin, 
where he died on the 29th of January, 1870. The daughters were married, one, 
to Francis Hey den, M.D., Carlow, the other, to Mr. M. Bray of Mountrath, each 
of whom gave a son to the Sacred Ministry. 


their education at Carlow. Edward early evinced an inclination 
to the Priesthood. After some years spent at Carlow, he was 
sent to the College of Maynooth. There he was assailed with 
scruples regarding his vocation to the ecclesiastical state, in 
consequence of which he returned home, where he remained two 
years. Ultimately at the command of the Vicar-Capitular of 
the Diocese, the Rev. Arthur Murphy, P.P. of Kilcock, he 
returned to Maynooth in 1814?. He received Sub-deaconship in 
the Summer of 1818, and the Right Rev. Dr. Doyle conferred 
upon him the Sacred Orders of Deaconship and the Priesthood 
in December, 1819. During his sojourn at Maynooth he won 
the esteem of his fellow-students and of his superiors, especially 
of the President, the Very Rev. Dr. Crotty, who entertained for 
him, ever after, the tenderest friendship. Dr. Crotty offered 
him an appointment in the College, but he declined, preferring 
to return to his native Diocese. He was at once appointed 
Professor of Logic in the College of Carlow, and when, some 
years later, the Chair of Theology became vacant by the appoint 
ment of Dr. Kinsella to the See of Ossory, Dr. Nolan was 
promoted to that position. He was remarkable for his great 
gentleness and amiability of character. The tenor of his saintly 
life was uniformly one of great regularity, edification, and 
devotedness to his several duties. He was regarded by the 
students of the College, as their model, by the clergy, as their 
dear and esteemed friend ; and by the Bishop, Dr. Doyle, as a 
man of great theological information and prudence, in proof of 
which he entrusted him with the direction of his conscience. 

On the occasions of the annual meetings of the Bible Society 
in Carlow, tickets of invitation to be present were issued to 
many Catholics of the neighbourhood, including the Rev. 
Professors of the College. On Thursday, the 18th of November, 
1824, one of these meetings was held at the Presbyterian 
Meeting-House, at which some of the Rev. Gentlemen, so 
challenged for the invitation to attend could be viewed in no 
other light, unexpectedly presented themselves, and claimed 
the right to be heard, in opposition to the principles of the 
Society. At first a hearing was refused them, but eventually it 
was conceded. Colonel Rochfort occupied the chair, and the 
following speakers took part in the discussion that ensued, and 
which was continued on the following day : 

Protestant Clergy. 

Hon. and Eer. E. Wingfield. 
Rev. Mr. Daly. 
Rev. Mr. Pope. 

Catholic Clergy. 

Rev. Mr. McSwiney. 
Rev. Mr. Clowry. 
Rev, Mr. Nolan. 

Rev. W. Kinsella, Rev. T. O Connell, and Rev. G. Doyle, 


P.P., Naas, took a less important part in the proceedings, as did 
also some Protestant Clergymen on the opposite side, but the 
Debate was practically confined to the above-named disputants. 
A full Report of the Speeches of the Rev. Gentlemen who took 
part in the proceedings " revised and authenticated by them 
selves," was Published in 1824, by Tims, Grafton Street, Dublin. 
From that Report, which forms a closely-printed Pamphlet of 
104 pages, the Speech, delivered by the Rev. E. Nolan, is here 
extracted : 

" Now, Mr. Chairman," said the Kev. Gentleman, " will you allow me 
to state the reason why the Catholic Clergy think they ought to be heard 
in opposition to the proceedings of the Bible Society ? I think we ought 
to be heard because this is a public meeting, publicly convened, and to 
which the public are invited. Tickets of admission have not only been 
given to all who applied for them, but they have been specially sent to 
the Catholic Clergy who sought them not. Every person invited here 
has a right to speak. I grant this is a meeting of the Bible Society, but 
the proceedings of that Society are deeply interesting to the public and 
no less to the Catholic public, than to the Protestant. If the object of 
the Bible Societies was to distribute Bibles without note or comment, 
amongst the Protestants alone, we (the Catholic Clergy), would never 
think of interfering with their proceedings. But they openly avow that 
their object is to distribute Bibles without note or comment, generally, 
among Catholics, as well as Protestants. Here, Sir, we consider it our 
duty to oppose them, because they attempt to interfere with the duty of 
the Catholic Clergy, and with the religious principles of the Catholic 
people. It is our duty, Mr. Chairman, to instruct the people committed 
to our care, and the Bible Societies have never been able to prove that 
the Catholic Clergy neglect that duty. What right then have they to 
interfere with us 1 1 will not now enter particularly into the question 
of the origin and authority of their mission. This is a question which I 
know will be considered rather as an unpleasant one, by some, at least, 
of the Members of the Society. I may, perhaps, have another oppor 
tunity of discussing it. Again, we are opposed to them, because they 
interfere with the religious principles of the Catholic people ; and in a 
manner which is calculated to defeat all the objects of religious instruc 
tion, and subvert the principles of the Catholic faith. They attempt to 
distribute copies of the Bible, which we know are mutilated arid in many 
passages adulterated and they distribute them on the principle that the 
private judgment, the caprice, or the fanaticism of every man, woman, or 
child, is to be the sole rule of interpreting the Scriptures, and learning 
the important truths which they contain. If the Bible Society, Mr. 
Chairman, came to distribute copies of the Bible, even of that version 
which the Catholic Church approves of, on this principle we should still 
consider it our duty to oppose them. This principle is abusive of the 
Scriptures, hostile to the Catholic faith, and prejudicial to the peace and 
order of society. On these grounds, Mr. Chairman, we are opposed to 
the principles of the Society, and we claim to be heard in opposition to 
the business for which this meeting has been called ; even if our own 
versions were given out we should still oppose them. Our object, Sir, 
is not controversy we do not seek it neither do we decline it. Our 
object is one of practical utility to oppose proceedings, which we are 
convinced are prejudicial to the Catholic religion and the good order of 


society. We seek not, Sir, to exhibit as theological gladiators in the 
arena of controversy. The most we could expect from a controversy 
would be a triumph in argument, and indeed, when I consider the 
number, the respectability, and talents of the Gentlemen who have come 
here to support the cause of the Bible Society, I cannot speak contemp 
tuously of such a triumph. But, I repeat it, Mr. Chairman, our object is 
to oppose the proceedings of the Society, and claim to be heard on the 
business for which this meeting has been called. I submit it to you, Sir, 
that this Society has no right to prevent our being heard. This is not 
like a vestry meeting, where a few Protestants possess by law a right to 
tax the Catholic community, where they themselves are not allowed to 
vote. There is no law operating against us here, no formalities which 
prevent our being heard upon this business. Were there such a law, we 
certainly would respect and obey it. The objects of this Society are 
public and they are hostile to the interests of the Catholic religion. 
The mode adopted is in itself subversive of faith, and must not b e 
tolerated. For those reasons, Sir, we claim, as a right, to be heard on the 
business for which this meeting was called. 


"Mr. Chairman, when the Rev. Mr. Pope, about two hours ago, 
attempted to prove the uncertainty of ordination in the Catholic 
Church, from the uncertainty of the intention of the Bishop in admini 
stering the Sacrament of Holy Orders, I interrupted him on the 
grounds of his having made a mis-statement of the Catholic Doctrine 
on this point. I considered that, in doing so, I acted conformably 
to the rules of this discussion ; but when I proceeded to advance 
my reasons in explanation, I was called to order. I wished then to 
state, Sir, that there is no definition of faith in the Catholic Church, 
regarding the nature of the intention necessary for the valid administra 
tion of the sacraments. Whether that intention must be internal or 
external, is a free opinion among theologians. The opinion of the 
necessity of the internal intention alone could support his argument. I 
was therefore justified in contradicting him when he asserted that opinion 
as an article of Catholic faith. I think it would be irrelevant to the 
present proceedings to say more on this subject. I now beg leave to re 
mind you, Mr. Chairman, that in the commencement of this discussion 
I stated that the object which the Catholic Clergy proposed to them 
selves in coming to this meeting was, not to enter the arena of contro 
versy, but to protest against, and oppose the principles and proceedings 
of the Bible Society. The controversial discussion, however, has been 
entered on, and has been conducted until now, at least, (I may say it 
without the imputation of egotism), with considerable ability. I am 
happy to acknowledge that the Gentlemen on the opposite side (I allude 
particularly to the Hon. and Rev. Mr. Wingfield, and the Rev Mr. Pope) 
have displayed much talent, learning, and moderation. I am still 
more happy to bear testimony to the prudent, impartial, and gentle 
manly conduct of the Chairman. Indeed, we could not expect any 
thing less from the well-known character of Colonel Rochfort ; but 
his conduct in the Chair during this discussion must add con 
siderably to the very high estimation in which he is deservedly held 
by all ranks and persuasions in the county. I cannot be satisfied with 
the matter-of-course acknowledgments which are generally made to the 
Chairman at the termination of a Meeting. I cannot help giving special 
expression to my feelings of approbation of his conduct. Mr. Chairman, 
most sincerely do I thank you. I regret, Sir, that this discussion has 


taken so wide a range I regret that the Gentlemen on the opposite side 
have not confined themselves more closely to the subject on which we 
are now really at issue. The question before us is, the propriety of dis 
tributing the Bible, without note or comment, among all orders of the 
people ; and, on the principle that it is to be expounded according to 
the private judgment of each individual. Yet, instead of debating this 
single question, we have been engaged in a tedious discussion on all the 
subjects of dispute between the Catholic Church and the Societies which 
have separated from her. The Rev. Mr. Pope has occupied the attention 
of the meeting for three hours and a half he ranged at large through the 
entire field of controversy he made a great display of learning, and 
exhibited extraordinary power of lungs. It is not my intention, Sir, to 
follow him in every step of his devious course indeed it is not necessary 
to do so. The Gentleman has saved me a great deal of trouble ; he has 
ably refuted his own principal arguments and in that elaborate speech 
has furnished abundant materials to the opponents of the Biblical sys 
tem. He commenced with a most extraordinary argument. He quoted 
the 15th verse of the 24th chapter of St. Matthew, where Christ, speaking 
of the abomination of desolation spoken of by Daniel the Prophet, says 
" he that readeth let him understand." From this text the Gentleman 
triumphantly concludes that Christ has commanded us not only to read, 
but to understand and to understand what, Mr. Chairman *? The im 
penetrable mysteries of prophecy. And, lest we should mistake his 
meaning, he winds up his argument with an a fortiori, that we, by the 
same Divine command, are still more strictly obliged to understand all 
other parts of the Holy Scriptures. Now, this is certainly the most 
extraordinary argument I ever heard used by the advocates of the Bible 
system. It is not necessary for me to follow the Gentleman, in order, 
through his long speech. He saves me that trouble ; for he has himself 
fully confuted what he spent much time in endeavouring to prove ; and 
if his general arguments have any force, they sweep away every thing 
certain in religion. He has denied the necessity of a ministry in the 
Church; for he has done away with all distinction between the teachers and 
the taught. The word Church, he says, means nothing more than the 
congregation of Christians. He has denied the necessity of mission in 
those who preach the gospel without refuting the arguments by which 
my Rev. Friends had proved that point ; and he has asserted that the 
English Church does not consider ordination essentially necessary in her 
ministry. This, of course, I will not dispute with him ; but I am sure 
the Dignitaries of his own hierarchy will not feel much indebted to him 
for giving us this information. He denies the necessity of unity in the 
Church ; and from this conclusive argument that, although St. Paul 
compares the mystical Body of Christ to a human body, in which many 
members constitute but one whole, yet the different members may be 
clothed in garments of various colours. He has denied the necessity of 
Catholicity in the Church, because narrow is the way that leads to life. 
He has denied all order and subordination in the Church, by denying 
the supremacy of St. Peter, contrary to the evident meaning of the text 
* Thou art Peter, and on this rock I will build my Church ; and that 
beautiful text, three times repeated in the last chapter of St. John 
Peter, lovest thou me more than these ? feed my lambs feed my 
sheep. He has denied the apostolicity of the Church, by broadly 
asserting that there were no successors to the Apostles. Surely it is un 
necessary for me to follow the Reverend Gentleman in all those points. 
What proves too much, proves nothing. If his arguments have any 


force, they carry away everything certain in religion. In fact, he holds 
to nothing but the Scriptures ; and I think that before I have done I 
will show that he carries the Scripture away too. He denies and 
attempted to disprove the authority of tradition : and then, with admir 
able consistency, he grounds his own arguments upon that same 
authority. I appeal to all who now hear me, whether the Gentleman did 
not deduce all his arguments, for the last hour and a-half, from the 
authority of that tradition which he denied 1 But, by what arguments 
does he attempt to disprove the authority of tradition 2 By tradition 
itself tradition versus tradition ! I will then be allowed to appeal to 
the same testimony on the other side of the question. My Reverend 
Brethren, in establishing yesterday the authority of tradition, adduced 
incontestible arguments from the Holy Scripture. I will meet the 
Gentleman on the other side, now, with some passages from the Holy 
Fathers. St. Ireneus, who was Bishop of Lyons, in the second century, 
and was a disciple of St. Polycarp, in his books Adv. ffcer, writes thus : 
Nothing is easier to those who seek for the truth, than to remark in 
every Church the i tradition which the Apostles have manifested to all 
the world. Lib. 3, c. 5. Again * Since it would be tedious to enumer 
ate the succession of all the Churches, we appeal to the faith, and tradi 
tion of the greatest, most ancient, and best known Church, that of Rome, 
founded by the Apostles St. Peter and Paul for with this Church all 
others agree, inasmuch as in her is preserved the tradition which comes 
down from the Apostles/ Lib. 3, c. 2. And still more emphatically he 
says, in the fourth book of same work Supposing the Apostles had 
not left us the Scriptures, ought we not still to have followed the 
ordinance of tradition, which they consigned to those to whom they com 
mitted the Churches 1 It is this ordinance of tradition which many 
nations of barbarians, believing in Christ, follow, without the use of 
letters or ink. Tertullian, in his book of Prescriptions, says, that the 
heretics pretend that they ought not to argue upon any other ground 
than the written documents of faith : thus they weary the firm/ &c. I 
will not occupy the time of the Meeting by replying particularly to the 
passages from the Fathers, which the Gentleman on the other side so in 
consistently produced. It is well known that when the Holy Fathers 
speak against certain traditions, they must be understood not as speaking 
of the universal tradition of the Church, but against the false doctrines 
which some heretics pretended to find in tradition, or of some idle 
legends. But, Sir, the Gentleman on the opposite side triumphantly 
challenged us to state a single point of Catholic doctrine, or practice, 
which is to be found in tradition alone, and not in Scripture. This, Sir, 
is a very rash and dangerous challenge. Besides infant baptism and 
baptism by aspersion, which my Rev. Friend has already instanced, I 
think I can adduce some points of Catholic faith and practice which are 
contained in tradition alone, and not in Scripture. All Christians 
know the third commandment of the decalogue Remember that thou 
keep holy the Sabbath day. All know likewise that the Sabbath day 
is Saturday, the day which the Jews even still keep holy. Now, let me 
ask the learned Gentleman, on what authority is it that all Christians 
keep holy the Sunday and not the Sabbath ? Can they point out for 
me a single text in all the Scriptures which authorises this change in the 
commandment of the Lord? No not one. Here then, Sir, is a point 
of Catholic faith and practice found in tradition alone, and not in 
Scripture. Again, Sir, we learn from the Acts, that the Apostles, in 
solemn council, passed a decree/ prohibiting the use of blood and things 


strangled/ Acts, 15 c. Let me ask now, do Christians consider them 
selves still bound by this law 1 Or do any of the Biblical Gentlemen 
scruple the use of the gravy which flows from their meat, or blood pre 
pared in any other mode of cookery ^ Let them now point out to me a 
single text in all the Scriptures which contains a repeal or dispensation 
of this solemn decree of the Apostles. Here then, Sir, is another point 
authorised by tradition alone, and not by Scripture. But, perhaps, Sir, 
the Gentlemen opposite will consider those very trifling and unimportant 
matters. Be it so. 

" There is still another very weighty and important matter, indeed, 
another great and essential point of Catholic faith, contained in tradition 
alone, and not in Scripture that is, Mr. Chairman, the authority and 
divinity of the Scriptures themselves. Where, let rne ask, do the sacred 
writings testify their own authority and inspiration ? and, if they did, 
what weight would such testimony carry with it ? Christ did not rely 
on his own assertion to prove the divinity of his mission. He even says, 
in the fifth chapter of St. John If I bear testimony of myself, my tes 
timony is not true ; there is another that beareth testimony of me. The 
Father bore testimony of him, and John bore testimony of him, and his 
works bore testimony of him. The Scripture then must have another to 
testify its divinity. Talk no longer of its internal evidence. Some parts 
of the Scripture exhibit nothing of what is called internal evidence ; and, 
in those that do, it is no more than a presumptive proof of their 
authenticity and inspiration. But, perhaps, it may be said, that the 
works of the Bible bear testimony to it. Pray what are the works of 
the Bible alone ? That multiplied variety of heterogeneous sects which 
distract and disgrace the Christian world : and shall those works be 
considered as proofs of the divine origin of the sacred writings ? I 
believe not. But, Sir, I must admit that the Rev. Mr. Pope has very 
learnedly proved the authenticity and inspiration of the Scriptures from 
external evidence. He has proved this from the writings of Pagans, 
Heretics, and Doctors of the Church. It is a little extraordinary to hear 
a Christian Divine proving the inspiration of the Scriptures from Celsus 
and Julian the apostate. The authority of the heretics is at least very 
dubious. However, I acknowledge that the Gentleman has demons 
tratively proved the point from the doctrine of the Fathers of the 
Church of every age. But, Mr. Chairman, this is the very thing which 
we Catholics call tradition that tradition, the authority of which the 
learned Gentleman so emphatically denied, and attempted to disprove. 
But hold ! The Gentleman has given me an answer by anticipation. 
He tells us that this is not tradition ; and why, Mr. Chairman ? He tells 
us gravely that this is not tradition, because it is not oral. Really, Mr. 
Chairman, I don t know what to say to this. The doctrine contained in 
the writings of the Fathers is not tradition, because it is not oral ! I 
protest this is the greatest sophism I ever heard uttered. I am ashamed 
to hear it from a Gentleman of education it was unworthy of his talents 
and learning. After all, Mr. Chairman, it must be admitted that we 
have no means of ascertaining the authenticity, canonicity, and integrity 
of the Sacred Scriptures, except the authority of the Catholic Church. 
Here is the explanation of that well-known text of St. Augustine 
* Non crederem evangelic nisi commoveret me auctoritas ecclesice, I would 
not believe the Gospel, unless I were moved to it by the authority of 
the Catholic Church. Those, therefore, who reject that authority, leave 
themselves without an argument to prove the authority and divinity of 
the Gospel. Thus the learned arguments of the opposite Gentleman 


carry off in their sweeping course not only the Church, her Ministry, 
and her tradition, but even the Sacred Scriptures which they profess to 
venerate. The Gentlemen opposite have spoken much at large of the 
infallibility of the Church ; they seek to disconcert the Catholic, by 
endeavouring to prove that it is uncertain where the infallibility resides. 
This is only throwing dust in our eyes. Some Catholic Divines, indeed, 
maintain that the Pope, in his Ministerial capacity, speaking ex cathedra 
on matters of faith, is infallible ; and there are others who do not hold 
this opinion. But all Catholics know and believe that the Church is 
infallible, whether assembled in a general Council of her Bishops, with 
the Chief Pontiff at their head, or when dispersed throughout the world, 
her Bishops receive and assent to the definitions of faith of the Chief 
Pastor. Every Catholic knows and believes this because he knows 
that the Church is founded on a rock, that the spirit of Christ shall never 
depart from her, and that the gates of hell shall never prevail against 
her. It is in vain to endeavour to explain away those texts. There 
must be an authority in religion, and that authority must be such as 
that it cannot lead to error. It is vain to endeavour to disturb the 
Catholic in the security of his faith: True, he knows the Pastor is not 
infallible ; but he also knows, that, as the organ of the Church, he com 
municates to him the Catholic doctrine pure and unadulterated. He 
knows that the doctrine of the Priest must be conformable to the 
doctrine of the Bishop, and that the doctrine of the Bishop must be the 
same as that which is believed and taught by the Chief Pontiff, and all 
the other Bishops of the Catholic world. In matters which are not of 
faith, there is liberty of opinion ; but the faith of the Church is essentially 
one, securely resting on the immovable rock of eternal truth. The mark 
of sanctity is the only one which the Gentleman who spoke last on the 
other side has thought proper to leave to the Church of Christ ; but he 
and his colleagues have laboured hard to prove that this character 
belongs not to the Roman Catholic Church. They say the Roman 
Catholic Church is not holy, because some of her Chief Pastors have been 
men of immoral lives. I admit the fact ; but quid inde ? Does the con 
clusion which they assume follow] Did the Church at the time of her 
origin lose her essential sanctity by the prevarication of St. Peter ? No. 
Therefore, in subsequent times, she did not lose this essential character 
by the vices and immoralities of some of his successors. But the 
Gentlemen appear not to understand in what the sanctity of the Church 
consists. It consists in the holiness of her head, Jesus Christ, and of 
her founders, the Apostles in the holiness of her doctrine of faith, and 
her discipline of morals in the means with which she is provided for 
the sanctification of her children and in the eminent holiness of numbers 
of her children in every age- I say not of all her children for the enemy 
has been busy sowing tares in the field of the Lord, and they shall not 
be separated from the good grain, until the great day of judgment and 
final retribution. Those objections against the lives of some of the 
Popes prove nothing, unless it can be shown that they were sanctioned 
by any principle of Catholic faith or discipline. This never was, nor will 
be, attempted. Some Divines maintain the Ministerial infallibility of 
the Pope in matters of faith, but none ever pretended to invest him with 
the prerogative of personal impeccability. When this attack, Mr. Chair 
man, on the sanctity of our Church, from the vices of some of our 
Pontiffs, was made by a Gentleman yesterday, he introduced it with a 
sort of an apology. I must now, Sir, introduce a subject, which, when I 
consider the audience I address, may also require some apology. I mean 



to give one proof of the claims which the Reformed Churches have to the 
character of sanctity. I assure you, Sir, I don t introduce it merely for 
the purpose of recrimination, but because it bears strongly on my 

E resent argument. I have here, Sir, a copy of a document in which 
uther, the great father of the Reformation, together with his council of 
theologians, gave permission to Philip, Landgrave of Hesse, to have two 
wives at the same time. I will read, Sir, only the concluding sentence. 
There are ladies present : and I don t wish to offend delicate ears, or 
raise a blush on the cheek of modesty : Your Highness hath therefore 
not only the approbation of us all, in a case of necessity, but also the 
consideration we have made thereupon, &c. It is dated Wirtemberg, 
1539, and is signed by Martin Luther, Philip Melancthon, Martin 
Bucer, Anthony Corvin, Adam John Leningue, Justus Winferte, 
Dionysius Melancthen. Now, this is not a personal charge against the 
moral character of Luther but a doctrinal decision, given and signed by 
the father of the Reformation and his theologians in council a decision 
most licentious and unholy most pernicious to society, and destructive 
of Christian morality. I beg it will be observed, now, that I say nothing 
of the personal character of Luther. We all know how immaculate that 
was. I can t bear this Jerome/ says he, he is so perpetually canting 
about fasting and continence. Serv. Arb. Judge now, where is the 
claim to the character of sanctity. I regret, Mr. Chairman, that I have 
occupied the time and attention of the meeting so^ long, on matters 
which do not properly belong to the question on which we are now at 
issue. But I was compelled to it by the mode of argumentation which 
the Gentleman w r ho spoke before me on the other side adopted. I will 
now, Sir, come to the point, and bring the question within its proper 
boundaries. The principal, indeed the only argument, which has been 
brought forward here to support the Biblical system, is one drawn from 
the Holy Fathers and the practice of the Catholic Church. Here, Sir, I 
must acknowledge ourselves indebted to our learned adversaries. I 
wish particularly to make my acknowledgments to the Hon. and Rev. 
Gentleman who introduced this argument. I was much pleased with his 
urbanity and gentlemanly demeanour ; but I was sorry to see him, at 
the close of his speech, descending from the graceful dignity he had 
assumed, to rake in the mire for filth to cast in the face of his adversaries. 
I think it beneath me, Sir, to notice farther the circumstance to which 
I allude. However, I thank him and the other Gentlemen for the argu 
ment which they have introduced. It refutes a gross calumny which 
had been long circulated against the Catholic Church. It has been often 
said, that it is a principle of the Catholic Church to lock up the sacred 
writings from her people, that she may keep them in darkness and error. 
This calumny has been satisfactorily refuted by the Gentlemen to whom 
I am now opposed. They have proved that the Catholic Church in every 
age strongly recommends the study of the Holy Scriptures. They have 
proved it from many Holy Fathers from the preface to a Parisian Edition 
of the Bible ; and one gentleman has proved it to the present day from a 
letter of a most respectable Roman Catholic clergyman. Let the foul 
calumny then be no more repeated, that the Catholic Church is hostile 
to the Scriptures. But what is the conclusion which the gentlemen 
deduce from this ? Solid reasoning does not always accompany flippant 
oratory and graceful gesture. Here is their argument: The Catholic 
Church, in every age, strongly recommends the study of the Scriptures ; 
therefore, the Bible Society has a strict right to distribute their own 
version of the Bible, without note or comment, among the Roman 


Catholics, and on the principle that it is to be expounded by the private 
judgment of each individual. Admirable conclusion, indeed ! The 
gentlemen are scholars, and I am sure they are well versed in logic. I 
would ask them then, is this conclusion contained in the premisses 1 It 
is one thing, Mr. Chairman, to recommend the reading of the Holy 
Scriptures, and quite another to inculcate the principles of private judg 
ment in expounding them. Those two things ought to be always care 
fully distinguished. The Catholic Church has always kept them 
separate ; but the advocates of the Biblical system always studiously con 
found them. Thus they reason : The Holy Fathers recommend the 
reading of the Scriptures ; therefore they authorise the right of expound 
ing them according to the private judgment of every individual, no 
matter how that judgment may be obscured by ignorance, prejudice, or 
passion. The Holy Fathers, Sir, knew this distinction batter. Knowing 
that * all Scripture divinely inspired is profitable to teach, to reprove, to 
correct, to instruct injustice, they exhort the faithful to the study of the 
sacred volume. But knowing also that the weakness of human reason is 
not to be the judge of the truths of divine revelation knowing that there 
are many parts of the Scriptures which the unlearned and unstable 
(those who, rejecting authority, are liable to be carried away by every 
wind of doctrine) wrest to their own destruction/ they strongly insist on 
the necessity of studying them in submission to the authority of the 
Church, in the unity of her doctrine, and under the guidance of her 
teachers. This, Sir, will appear clearly from a few passages which I will 
take the liberty of reading. [Here the Eev. Gentleman read at length 
passages from Rufinus, llth Book, 9th c. of his history. St. Basil, 75th 
Epist. St. Epiph. contra hsBresem 61. St. Augustine, on the utility of 
believing, 7th and 17th chap. St. Chrysostom, homily on Methusalem. 
Jerome, in Epu. adPauUnum, and other authorities.] Thus it appears 
that the authorities to which the learned gentlemen appeal to establish 
the principles of the Biblical system, prove directly the reverse, viz. 
that there must be a living speaking authority to interpret the Word of 
God, and preserve the deposit of faith. These are the means which God 
selected for the establishment of religion, and these the means by which 
it must be preserved. It is worthy of observation that St. Paul and the 
other Apostles, who wrote Gospels or Epistles, did not write them for 
the purpose of converting those to whom they were addressed ; but, 
having first converted them by the living voice of preaching, they after 
wards wrote to them on some apparently casual occasions. And it is 
also remarkable, that St. Peter even then thought it necessary to warn 
the flock against the danger of private interpretation, telling them that 
there were some who wrested the Epistles of St. Paul, and the other 
Scriptures, to their own destruction. Mr. Pope has charged us with some 
errors in our translations of the Bible from the Greek. Mr. Daly also 
has charged the author of a new pamphlet, signed J. K. L., with a gross 
frlunder and impiety in perverting the meaning of a text. I suppose, 
however, when the learned gentleman made this assertion, he had not 
read sufficiently far in the pamphlet. If he had read two pages farther, 
J . K. L. would have informed him that the Greek word may be taken in. 
the indicative as well as the imperative mood. I will answer Mr. Pope 
upon one point, and refer to where he will get a satisfactory explanation 
in all the others. He says, we improperly translate the verb peTavoeiv, 
to do penance/ instead of to repent. The gentleman is right in his 
explanation of the etymology of the word ; but he ought to know, that 
in its use and application it means not merely a change and sorrow of 


mind but also the performance of the penitential works which necessarily 
accompany and follow a sincere change and sorrow of heart. In other 
parts of the Scripture the same word is used to signify penitential works. 
Mat. xi. 21; Luke x. 21 ; and the Greek ecclesiastical writers use it m 
the same sense. To these authorities we may add the poet Ausonius : 

* Sum Dea, qucefacti, non factique, exigo p&nas; 
1 Scilicet utpceniteat, sic v&tavoia vocor. 

I now refer him to the preface to the fourth edition of Ward s Errata of 
the Protestant Bible, the book which I now hold in my hand, for further 
information on this subject, and for an ample refutation of all the 
objections of this nature which he proposed. The arguments of the 
Roman Catholics against the principles of the Bible system, ^from their 
absurd and pernicious consequences, have been answered this day in a 
manner which appears to give great satisfaction to the Gentlemen 
opposite. It has been said, Sir, that we argue against the Word of God, 
from the abuse of it. This is specious, Mr. Chairman but it is a 
sophism. The Roman Catholics do not argue against the Word of God, 
but against the abuse of it. We want to guard against the abuse of the 
Holy Scriptures, and to secure the proper and salutary use^of them, by 
the guiding and correcting principle of a competent authority. We do 
not argue directly or indirectly against the Divine Word ; but we argue 
directly against the principle of private interpretation a principle which 
is directly abusive of the Scriptures, subversive of all authority in 
Religion, and, in its direct operation, productive of all those absurd dis 
astrous consequences to which my Rev. Friends alluded. The Rev. 
Gentlemen declared, that they don t come here to do us any harm ; they 
disavow all hostile intentions. I don t want, Sir, to deprive them of the 
credit of their benevolent intentions ; I don t want to impeach the 
sincerity of their declarations. But I say, that their proceedings are 
essentially hostile to the Catholic Faith. No great body of Religionists, 
Mr. Chairman, ever made use of this principle, of anarchy and disunion, 
except in opposition to the Church authority. When the first reformers 
raised the standard of revolt against the Church of Rome, they pro 
claimed the principle of evangelical liberty/ or, more properly, 
evangelical licentiousness. But, as soon as they had attracted crowds to 
their camp, they proceeded to reduce them to regular organization, and 
to establish in their bodies the principles of authority and subordination. 
Certainly they could not prevent the working of their own principle, be 
cause the authority which they established was incompetent ; hence they 
were soon divided into a thousand sects. But they did establish an 
authority. Luther proclaimed his own infallibility, and consigned all 
who opposed him to reprobation. Calvin established a tribunal, which 
brought Servetus to the stake for presuming to act on the first principle 
of Calvin. The Church of England established an authority and order 
more perfect than any other reformed Society. Thus, all those Societies 
establish among themselves a principle of authority ; but, when they take 
the field against the Catholic Church, they unfurl the banner of evan 
gelical licentiousness. When we see, then, a powerful Society advancing 
towards us with such principles and such arms, we want no prophet to 
warn us of the danger. Many of the individuals who support it, I am 
sure, are actuated by good motives ; but the principles and the object of 
the Societies are essentially hostile to the Catholic Faith. I will now 
conclude. Sir, by repeating my protest against the principles and pro- 


ceedings of the Bible Societies, and entreating those respectable 
individuals who have lent themselves to that cause, to desist ere much, 
evil may be done. The principles of the Bible Societies prove too much; 
and we have the authority of a Protestant Dignitary for asserting, that 
they will work too much. It is Dr. Balguy, I think, who says, * that the 
English Church is like an oak which is shivered into pieces by a wedge 
which was cleft from its own trunk." 

Those who have studied the history of the period particularly 
in relation to the evils and outrages consequent upon the 
attempts to enforce the payment of tithes, will readily com 
prehend the motives which prompted the Bishop of Kildare and 
Leighlin to address the following Letter to his Clergy. In June, 
1834, a Eesolution had been carried in the House, by a majority 
of 396 to 120, " Praying his Majesty to appoint a Commission to 
enquire into tbe state of the (Protestant) Church, and of Church 
property in Ireland ; and also to enquire into the proportion, in 
numbers and endowments, between the Roman Catholics and 
Dissenters and the Establishment of the Protestant Church." 
The Protestant clergy, in alarm, met and adopted an Address to 
the King, which was signed by 1,400 clergymen, and was pre 
sented by the Archbishop of Armagh. To, this, his Majesty 
replied stating his " determination not to allow a single privilege 
of the church to be touched." Earl Grey, having resigned the 
Premiership, was succeeded by Lord Melbourne who decided 
upon making concessions to the Catholics on the tithe question. 
His Tithe bill, after passing the Commons, was rejected by the 
Lords. During the Parliamentary recess which followed, 
numerous meetings took place in Ireland at which the undying 
hostility of the people to this odious and iniquitous impost was 
expressed in no uncertain terms. On the 14th of December, the 
King summarily dismissed the Melbourne ministry, and sent for 
Sir Robert Peel. Parliament was dissolved on the 30th of 
December, and the writs for the new house of Commons were 
made returnable on the 19th of February following. The 
dismissal of the Melbourne Cabinet had greatly exasperated the 
liberal and Catholic party, who had no hope of redress of their 
grievances from the party who were thus placed in power, 
chiefly with the view of opposing their just demands. Such 
were the circumstances under which this letter was issued. The 
result of the General Election was that, Sir Robert Peel, after 
holding office for only three months, had to resign, and the King- 
was compelled to recall his former ministers, the Earl of 
Mulgrave being appointed Lord Lieutenant of Ireland, with 
Lord Morpeth for his Secretary ; Lord Plunket becoming Lord 
Chancellor, and Mr. Perrin and Mr. O Loghlen respectively 
Attorney and Solicitor-General for Ireland. 


" Braganza House, Carlo w, January 7, 1835. 

" DEAR KEY. SIR Having been consulted by some of our Clergy, on 
the expediency of our taking a part in the present Elections, I deem it 
necessary to address my answer generally to the Priests of, at least, this 
part of the Diocese. 

" My wish, as it is the expressed wish of all the Catholic Prelates of 
Ireland is, that we should, if it were possible, keep aloof from all inter 
ference in political concerns. This, however, must be subject to the 
modification of circumstances : and I am decidedly of opinion, that the 
present critical and most important juncture of public affairs, not only 
justifies, but imperatively calls for, our most active and energetic exer 
tions. I will state my reasons briefly 

" The best and dearest interests, religious as well as political, of our 
people and country, are at this moment at stake. A new administration 
has been called into power, avowedly for the purpose of supporting the 
temporalities of the Church by law established, and the principles of the 
Tory, anti-reforming, or Conservative party in England and Ireland. 
His Majesty, desiring to ascertain whether a Ministry formed for such 
objects, and on such principles, shall be likely to possess the confidence 
of the nation, has dissolved the late Parliament, and calls on the Electors 
to make known to him their wishes and opinions, by the free and inde 
pendent exercise of their legal right of choosing their Representative for 
a new one. 

" The present general Election then, is thejnost important that, perhaps, 
ever occurred in this country ; for on its result depends the future im 
provement, peace, and prosperity of Ireland, or the perpetual continuance 
of the poverty, misery, and degradation of her people. 

" Shall we, then, stand by, as idle spectators of so momentous a 
contest ? We, who are so completely identified with our people, in all 
their interests, and all their sufferings. I answer, emphatically no ! 
The people stand in need of our assistance in this emergency j and we 
owe to them our most zealous co-operation, in an object so evidently good, 
as their peaceful and legal endeavours to free themselves from the 
thraldom of Conservative oppression, and the crying grievances of an 
unjust and sanguinary Tithe system. We are bound to give them our 
assistance, by instruction, advice, exhortation and it is necessary to 
explain to the Electors the real nature of the question which they are now 
called on to determine by their votes. 

" The question before the Electors now is, not whether this or that 
Candidate be a man of wealth, or limited fortune a man of amiable 
manners and private worth, or a haughty aristocrat and bad landlord a 
man of mental powers, and literary acquirements, or a .half educated 
squire ; but simply this, will they, by their votes, do all in their power, 
to support an administration which is determined to check the progress 
of salutary improvement in ail the civil institutions of the Empire to 
uphold and perpetuate in Ireland the enormous abuses of a Church 
Establishment, from which the people never received aught but evil to 
place the education of our youth in the hands of proselytising fanatics 
and to deliver the Catholic population again to the domination of the 
old ascendancy faction ? Need the Electors be informed of the true 
character of this Ministry 1 If they be unacquainted with the professed 
and uniform principles of the men who compose it ; passing events will 
tell them ; two or three sanguinary Tithe-massacres have occurred since 
the accession of the present Ministry to power not perpetrated indeed 
by their orders, but certainly in the well-founded hope of protection and 


indemnity from them. Are they to be informed of the Tory or Con 
servative principles] Surely they cannot have so soon forgotten those 
notable speeches and resolutions, in which the Catholic tenantry are 
devoted to extermination from the lands in which they and their fathers 
have toiled, unless, besides paying their rack-rents, they deliver them 
selves up in abject vassalage to the lords of the soil. 

"Here again is the plain question for the Electors.- Will they give 
their support to such a Ministry their sanction to such principles 
their Approbation to such proceedings] Can any honest, independent, 
conscientious Freeholder, particularly, can any Catholic Freeholder, who 
desires to see the reign of justice, charity, and peace in his native land, 
do so ] I should be extremely sorry to answer in the affirmative. 

Let not the Electors be deluded by specious and plausible professions 
of liberality from any Candidates whom they know to be identified with 
the party, to whose bad principles and selfish anti-national interest, the 
new Ministry is pledged. The question, at the present crisis, I repeat it, 
turns not so much on the personal merits or demerits of any individual 
Candidate, as on the paramount interests of the country, and the well- 
known principles of the Tory Government. 

" After having explained to the freeholders of your parish the real state 
of the question on which they have solemnly to decide, your duty, Sir, 
is to instruct them in the conscientious obligations of Electors : for they 
are not to understand that the elective privilege is intended by the laws 
as a matter of traffic, to be disposed of for private emolument or favour ; 
but a sacred trust confided to them for the public good ; and, therefore, 
to be exercised for the public good, with strict adherence to integrity, 
and according to the pure dictates of conscience. 

" Their attention is to be most particularly directed to the nature and 
obligation of the oaths which are to be administered to them the Oath 
of Qualification, and the Oath against Bribery. However, I am so fully 
convinced of your own competency to give the necessary instructions on 
this important subject, that I feel it sufficient now merely to advert to it. 

"Impress on the minds of your people the great importance of unanimity. 
Unanimity constitutes our strength ; division, always the bane of our 
unhappy country, would now be fatal. If the honest, independent, free 
holders, without distinction of creeds, stand together, with one heart and 
one mind, in the peaceful assertion of their constitutional rights, they 
must be triumphant ; the power of their opponents shall be as chaff before 
them and they may laugh to scorn the vindictive threats of disappointed 
ambition. The popular Election Committee has already given the 
example of that unanimity, and a proof of the total absence of all 
sectarian views and prejudices from their councils ; for, though princi 
pally Catholics, they have preferred, in their selection of Candidates for 
the Borough and County (of Carlow), three Protestants to three Catholics 
of wealth, talent, and respectability. 

" Above all things, exhort them to observe inviolably, strict obedience 
to the laws, and a peaceful, sober, orderly line of conduct. Implore of 
them to avoid all excess and intemperance to abstain from intoxicating 
liquors, and to refrain themselves from all appearance of evil. Kemind 
them of the necessity of practising patience and forbearance, lest they 
should be provoked to a violation of the peace, by designing and evil- 
minded persons. 

" In conclusion, Sir, I do not hesitate to say, that it is at this juncture, 
indispensably necessary, that we exert, for the common good of our 
Country, all our energy and zeal. But I trust it shall be with prudence 


and charity : and in a manner befitting the sacred station which we have 
the honour of holding : in order that he who is on the contrary part, 
may be afraid, having no evil to say of us. Be vigilant/ therefore, 
* labour in all things, rebuke the unquiet, comfort the feeble-minded, 
support the weak, be patient towards all men. See that none render 
evil for evil to any man ; but ever follow that which is good towards 
each other, and towards all men; and may the God of Peace himself 
sanctify you in all things : that your whole spirit, and ? soul, and body, 
may be preserved blameless in the coming of our Lord. " 
" I remain dear Sir, your obedient faithful servant, 

^EDWARD NOLAN, Bishop, &c." 

The Episcopal career of Dr. Nolan was of short duration. 
Whilst engaged in the duty of Visitation, in a remote portion 
of the Diocese, he caught typhus fever, about the beginning of 
October, 1837. He at once hastened to Carlow, his illness being 
seriously aggravated by tbe long journey. An interval of deep 
anxiety succeeded, during which, fervent prayers were con 
tinuously offered for the prolongation of a life so precious. But 
God s own good time had come. On Saturday, the 14th of 
October, 1837, at 7 o clock in the evening, he breathed his last, 
his bed being surrounded by several of his priests, and by the 
Sisters of Mercy, who had attended on him throughout his 
illness. The Solemn Obsequies took place in the Cathedral, at 
which several Prelates assisted, the clergy of the Diocese as well 
as from the Dioceses adjoining, being also present in great num 
bers. At the termination of the religious Service, the body was 
borne through the principal streets of the town followed by a 
vast and sorrowing crowd, amongst whom were many who, 
though not of his flock, yet were anxious to attest by their 
presence their veneration for his virtues. The County Carlow 
Quarter Sessions were adjourned until the interment had taken 
place, as a mark of respect to the memory of the deceased 
Prelate. The procession then returned to the Cathedral, where 
all that was earthly of the gentle and holy Bishop was placed 
on the right hand of his illustrious predecessor and friend, Dr. 
Doyle. A black marble monument, has been placed over the 
grave, bearing a floreated Cross, with the following inscrip 
tion : 

" Here lie the Eemains of the 


Bishop of Kildare and Leighliu; 

Consecrated, Oct. 28th 1834. Died, Oct. 14th 1837, 

Aged 44 years. 

Ever from his childhood distinguished for his 
Pare piety, his Gentleness, and amiable simplicity of manners, 

he was called from a life of beloved seclusion 

Congenial to his humble and Retiring Disposition, 

to watch over the Church of Kildare and Leighlin, 

Which he Governed in Peace and Happiness, 


Edifying all by his Saintly Example, 

and Commanding the Cheerful Obedience of all, 

More by the Influence of his Endearing Virtues 

Than by the Authority with which he was Vested. 

Requiescat in pace." 

To tbe Sisters of the Presentation Convent at Carlow, 
especially, the death of Dr. Nolan was a source of most poignant 
regret. Immediately after his Ordination he accepted the 
Chaplaincy of that Community, to which he knew there was no 
salary attached. In this office he continued until his Consecra 
tion, a period of fourteen years, the latter nine years of which he 
acted as ordinary Confessor. On several occasions he conducted 
the Spiritual Retreats of the Sisterhood, and he constantly 
laboured to promote their advancement in the way of perfection, 
whilst they entertained for him the most reverential regard. 
From the moment the life, so dear to them, was pronounced to 
be in danger, they never ceased to importune their Divine 
Spouse to avert the threatened blow. On the night preceding 
his holy death, some of the Sisters were permitted to remain in 
supplicating adoration before the Tabernacle. When all was 
over, the sad intelligence was broken to them by the present 
Right Rev. Abbot of Mount Melleray, Dr. Fitzpatrick who, 
kneeling before the altar, recited the De Profundis, the Psalm 
for the Departed. The Sisters earnestly desired to have, in their 
chapel, a memorial of their gratitude to their beloved friend and 
father; this was accomplished chiefly through the liberality of 
the Very Rev. James Ignatius Taylor and the Rev. Daniel 
Nolan, brother of the deceased Prelate. The Epitaph was com 
posed by the Very Rev. Dr. Taylor and is as follows : 

" In Memory of the 

RIGHT REV. EDWARD NOLAN, Bishop of Kildare and Leighlin, 
a man of God, a master of the spiritual life, 

meek, humble, pious, retiring, learned, 
Who during fourteen years that he was Professor 

in the College of Carlow 
devoted himself to cultivate in this Community 

the genuine Spirit of the Religious state 
by the zealous exercise of <his sacred ministry, 

by his enlightened guidance, 
but still more by his own saintly example. 
This simple tablet is erected by a grateful Community. 
Born 1794 Consecrated 1834 Died 1837, 
May he rest in peace." 

Death of the Right Rev. Doctor Nolan. 

(From a contemporary Notice). 

The young, amiable, learned, wise, and sanctified Bishop of 
Kildare and Leighlin is no more ! At seven minutes to seven 


o clock on Saturday evening last, it pleased Almighty God to sum 
mon this excellent Prelate to the reward of his numerous and dis 
tinguished merits. In him religion honours another martyr to 
the boundless solicitude and heroic activity with which the 
Prelates of the Catholic Church in Ireland devote themselves to 
the various, painful, and wasting duties of their exalted function. 
He had but just finished the Visitation of his Diocese, when a 
typhus fever, brought on or aggravated by the toils of mind and 
body which he underwent, while progressing through his 
populous and extensive district, terminated, after a few days 
illness, in the catastrophe which it is our present distressing 
duty to announce. Little more than three years have elapsed since 
the Catholics of Carlow sustained, in the death of their illustrious 
Dr. Doyle, the loss of a Bishop high, confessedly, among the 
foremost Prelates and master-spirits of the nineteenth century ; 
and, now again, they are mourning over one of the meekest and 
most endeared ornaments of the Christian Hierarchy ! over one 
of whom it may be said truly that, in admiration of his modest 
but transcendent worth, they felt themselves compensated, as it 
were, for the towering genius and far spread celebrity of his 
great predecessor. It was no common merit, assuredly, that 
could attract admiration in contrast with the glories of the Irish 
Bossuet ; and yet, on the many occasions since his promotion to 
the Episcopacy, when the name of Doctor Nolan was mentioned 
in public, it was remarkable how fondly his people loved to 
couple the names of those two Prelates, in illustration of the 
enthusiastic estimate which they had formed of the different, 
but singular excellence of both. Indeed, for many years 
previous to his demise, Dr. Doyle himself was amongst the 
warmest and most attached admirers of him whom Providence 
had designed as his future successor ; and, among the chief 
things that cheered his latter moments, was the knowledge that 
his noble efforts for the sanctification of his people were to be 
taken up by one in all respects so capable of perpetuating and 
extending their benefits. Nor has the event disappointed his 
expectations. In all the characteristics of a Christian Bishop, 
Dr. Nolan was worthy to be his successor. None, but they who 
have frequent opportunity of observing it, can form a notion of 
the profound veneration which the Catholic Clergy as well as 
the laity, cherished towards their Bishops, or estimate the 
ready deference with which all their opinions are regarded, and 
their wishes gratified ; but no change, however flattering to 
human frailty, could disturb his calm but deep-seated humility. 
His elevation brought out the more vigorous features of his 
character when occasion called for their exercise, but, for the 


rest, it left him just where he had ever been, the same meek 
and gentle being all through. His enlightened mind compre 
hended accurately, the wide extent and arduous nature of 
Episcopal duties, and his ardent piety forbade him set any limits 
to the zeal with which he strove to fulfil all their various and 
trying details. An incessant labourer, it does not appear that 
for the three years during which he governed his church, he 
absented himself for a single week from the scene of his pious 
cares, save only upon matters connected intimately with the 
important concerns of his flock. Night and day, his thoughts 
were occupied upon the means of doing good, and those who 
knew him best can aver, that he seemed not to have an earthly 
wish to gratify, but the execution of his charitable designs. The 
interests of the poor, especially, engaged his attention, and many 
a^year must pass before the afflicted friend, who takes upon 
himself the mournful duty of penning these lines, can forget the 
glow of benevolent delight with which his placid, but in 
tellectual features kindled upas, on a recent occasion, he related 
the prospects which Heaven seemed to open to him of realizing 
some projects which he contemplated for the spiritual, as well 
as temporal, relief of the indigent throughout his Diocese. But 
while his people at large, beheld with edification, and acknow 
ledged with ardour, his efforts in the public service, it was only 
they who enjoyed the blessing, (for by no colder term should it 
be designated), of his private friendship, that could rightly 
appreciate this good man s surpassing worth. His tranquil 
demeanour and amiable modesty, imparted to all who conversed 
with him, a portion of the happy serenity which his own calm 
spirit breathed ; while the generosity of his sentiments, his 
firmness of purpose, the zeal with which he embarked, when 
occasion called for it, in whatever promised to advance the 
interests of individual friends or the public at large, dis 
covered him to be one of those who, under the meekest exterior, 
conceal hearts glowing with the warmest sympathies, and souls 
ready for the noblest enterprise. He was one of those who 
bear about them, even from childhood, the charm that attracts 
the love, and inspires the hopes and the wishes of all that 
approach them. While yet a student in College, he was, not 
only universally beloved as a companion, but, notwithstanding 
the most unpretending simplicity of manners, was, in fact, as 
much revered as a superior ; while, even then, there was pre 
dicted for him the very course of honour and usefulness which 
he has now so signally, but alas ! so speedily accomplished. 
For fifteen years or upwards, he presided with signal success over 
the several departments of study in his native College of Carlo w, 


during which time hundreds of students, lay as well as clerical, 
enjoyed the daily henefitof his learned instructions and friendly 
intercourse, and from those and other circumstances, there are 
few persons, perhaps, who formed a wider circle of acquaintance 
than he, and with every security it may be asserted, now that he 
is gone, that of all who knew him, not one could be found to 
recollect that ever he received from his lips not to say an 
affront or harsh reproof but even the slightest semblance of an 
offensive word. Not one who will not grieve for his loss, but 
many a one who will have many a kind word and gentle deed 
to recall, and many a wise advice to be grateful for. 

FRANCIS HALY. On the 28th of December, 1837, Propa 
ganda elected Dr. Haly successor to Dr. Nolan, and on the same 
day his election was approved by the Pope. (Brady). Francis 
Haly was a native of the parish of Doonane, in the Queen s 
County. The date of his birth is uncertain, but those who knew 
him from his childhood represent him as being, at the time of 
his demise, in his 71st or 72nd year,* accordingly he was born 
about the year 1783. In 1807 he entered the College of 
Maynooth, where he completed his studies and was ordained 
priest in 1812. His first appointment was to the Curacy of 
Rathvilly where he remained one year. In the year following, 
he was appointed Administrator of Mountrath, which was then 
a mensal parish. In this position he remained for upwards of 
eight years, " always displaying the same active zeal, the same 
assiduous application to the duties of his sacred calling, the same 
forgetfulness of self, and the same consideration for others, 
which marked his career to its close." In 1822, he was inducted 
Parish Priest of Kilcock by the illustrious Dr. Doyle. For 16 
years, he laboured in this mission. " A scrupulous exactness in 
the discharge of his pastoral duties a capacity for governing, 
which, without much effort on his part, produced the happiest 
results for his parishioners an affectionate solicitude for the 
welfare of his flock above all, an enthusiastic devotion to 
the cause of education a devotion which never waned, 
and which died within him only when his heart ceased to beat 
distinguished him as a model amongst Pastors, and produced 
for his people the happiest results." 

On the 18th of February, 1824, Dr. Doyle thus writes to the 
P.P. of Kilcock : 

" MY DEAR REV. SIR, The death of our good friend the Rev. Mr. 
Mollowny has imposed on me the disagreeable necessity of seeking 

* The inscription on his tomb states that he was in the 74th year of his age at 
the time of his death. 




to provide two Pastors for Ballinakill, henceforth, to be divided into two 
parishes. Mr. O Connor of Maryboro will take charge of one of them, 
and I know of no person whom 1 would be so anxious to represent our 
holy Religion and preside over its interests in that county town, as you, 
should you be disposed to succeed Mr. O Connor. It is to request that 
you would consult the Father of Lights on this important subject that I 
write, hoping to know from you in a few days the determination you will 
come to. . . ...... 

" I remain, my dear Sir, yours truly and affectionately 

4 J- DOYLE." 

The Rev. N. O Connor, on further consideration of the subject, 
decided on remaining at Maryborough, and, in consequence, the 
P.P. of Kilcock was saved the necessity of deciding whether he 
would accept or decline the proffered translation. 

An early and warm friendship had been formed between Dr. 
Haly and the Rev. Edward Nolan, afterwards Bishop of the 
Diocese. In the notice of the Life of that Prelate, reference 
has been made to the Biblical controversies in which he was 
engaged. His friend, the Pastor of Kilcock, who was also his 
cousin, took a lively interest in those proceedings, as the follow 
ing will show : 
From Rev. Francis Haly, P.P., Kilcock, to Rev. Edward Nolan, Car low 

" MY DEAR EDWAKD, I received the * Carlow Post/ with your letter 
to Mr. Kelly. I was delighted to see you in the field, shivering a lance 
with some of these Biblical Knights. I admire very much your letter 
for its temper, its argument, and good style. I was glad to see you draw 
on the Hind and Panther ; the passage you quoted appears to me to be 
most judiciously applied. Within about 100 lines of the conclusion of 
the first Part of that celebrated Poem you will find the following lines 
which may be of use to you when pressing your adversary on the 
necessity of an authority in the interpretation of the Sacred Volume : - 

As long as words a different sense will bear, 
And each may be his own interpeter ; 
Our airy Faith will no foundation find, 
The words a weather-cock for every wind 

If you can find leisure to read it, you will be able to select passages 
applicable to every subject which may come within the range of the 
present controversy, however extended it may be. Although Dr. 
Johnson says : The scheme of the work is injudicious and incom 
modious/ he has the honesty to admit that the author seems well 
enough skilled in the topics of argument, endeavours to show the 
necessity of an infallible judge, and reproaches the Reformers with a 
want of unity. And that, notwithstanding its original impropriety 
and the subsequent unpopularity of the subject, it may be usefully 
studied as an example of poetical ratiocination, in which argument 
suffers little from the metre. I think the following passage from Burke 
ought to have considerable weight, for he was not a Catholic, and, 
certainly, no latitudinarian in Religion no more than in Politics. The 
scheme of Christianity is such that it almost necessitates an attention to 
many kinds of learning. For the Scripture is by no means an irrelative 
system of moral and divine truths ; but it stands connected with so 


many histories, and with, the laws, opinions, and manners of so many 
various sorts of people, and in such different times, that it is altogether 
impossible to arrive to any tolerable knowledge of it, without having 
recourse to much exterior inquiry. See Burke s Works, Vol. 10, Art. 
Abridgment of English History- Quere : Is the unlettered peasant 
capable of this exterior inquiry V 

"I have a Congratulatory letter of the Rev. P. Gandolphy to the 
Rev. Herbert Marsh, D.D., F.R.S., Margaret Professor of Divinity in 
the University of Cambridge, on his Inquiry into the consequences of 
neglecting to give the Prayer-book with the Bible. I wish you had this 
little pamphlet, but, as I cannot now conveniently accomplish my wish, 
I will give you two extracts. When we consider, he says (Inquiry, 
p. 4), that there is at present hardly a town, or even a village, which is 
not visited by illiterate teachers, who expound the Bible with more con 
fidence than the most profound theologian ; it becomes doubly necessary, 
if we would preserve the poor of the Establishment in the religion of 
their fathers, to provide them with a safeguard against the delusion of 
false interpretation. Under these circumstances, to leave the poor, who, 
without assistance, cannot understand the Scriptures, as the itinerant 
preachers themselves admit, by their own practice ; to leave the poor, 
I say, under such circumstances, to be tossed about by every wind of 
doctrine, which they must be, unless provided with that authorised 
exposition of the Scriptures which is contained in the Liturgy, is, at 
least in my judgment, such a dereliction of our duty as Churchmen, that 
I little expected to hear clergymen, within the precincts of the University, 
reprehend a Professor of Divinity, because he contended that the Prayer- 
book should be distributed with the Bible. On this passage, Mr. 
Gandolphy presses Dr. Marsh severely, by showing him they were per 
fectly agreed ; that the latter had given up, as your Rev. antagonist has 
done, a fundamental principle of his Religion that the Prayer-book 
was to the Protestant what the notes and comments are to the Catholic. 
Hear the Doctor again : * Are all Protestants alike in their Religion 1 ? 
Have we not Protestants of the Church of England, Protestants of the 
Church of Scotland, Protestants who hold the Confession of Augsburg ] 
Have we not both Armenian and Calvinistic Protestants 1 Are not the 
Moravians, the Methodists, the Baptists, the Quakers, the Sweden- 
borgians, all Protestants 1 Since, therefore, Protestantism assumes so 
many different forms, men speak quite indefinitely if they speak of it 
without explaining the particular kind which they mean. When I hear 
of a Swedish or Danish Protestant, I know that it means a person whose 
Religion is the Bible only; but the Bible as expounded in the Confession 
of Augsburg. When I hear of a Protestant of the Church of Holland, I 
know that it means a person whose Religion is the Bible only; but the 
Bible as explained by the Synod of Dort. In like manner, a Protestant 
of the Church of England is a person whose Religion is the Bible only ; 
but the Bible as expounded by its Liturgy and Articles. How, therefore, 
can we know, if we give the Bible only, what sort of Protestantism will 
be deduced from it V I am not done with the Doctor, yet- Let me ask/ 
lie says, (Inquiry, p. 7), whether the Bible itself is not capable of per 
version ; whether the best of books may not be misapplied to the worst 
purposes 1 Have we not inspired authority for answering the question 
in the affirmative ? St. Peter, speaking of the Epistles of St. Paul, said: 
In which are some things, hard to be understood, which they that are 
unlearned and unstable wrest, as they do also the other Scriptures, unto 
their own destruction. Would St. Peter, if he lived in the present age, 


have thought this admonition less necessary, than in the age of the 
Apostles 1 Can Churchmen, then, who know that one party wrests the 
Scriptures, by the aid of false interpretation, into authority for the 
rejection of the Trinity, and the Atonement ; that another party wrests 
them into an authority for the rejection of the Sacraments ; that other 
parties, again, on the authority of the same Bible, prove other doctrines 
which are at variance with our own, think it unnecessary, when they 
distribute Bibles to the poor, who are incapable, without assistance, of 
judging for themselves, and who alone are the objects of gratuitous dis 
tribution, can Churchmen, I say, under such circumstances, think it 
unnecessary to accompany the Bible with the Liturgy, in which the 
doctrines of the Atonement, the Trinity, the Sacraments, with the other 
doctrines of our Church, are delivered as contained in the Bible ? It is 
not from the Bible itself, but the perversion of it, the wresting of the 
Scriptures, as St. Peter expresses it, by the unlearned and unstable 
with whom England now swarms, that the danger proceeds, and the 
danger must increase in proportion as we neglect the means of counter 
acting it. I have done with the Inquiry, and I would not have 
trespassed so much on your patience with it but for observing that Dr. 
Milner, in his 8th letter, only glances at it, and I feared that perhaps 
you had not a copy. I am inclined, however, to think, from one of Mr. 
Finn s letters of last year, that he has the Congratulatory Letter of Mr. 
Gandolphy, and a Sermon of that gentleman proving the inadequacy of 
the Bible to be an exclusive Rule of Faith. From this latter production, 
which is appended to the Congratulatory Letter,^, am about to furnish 
you with a few extracts from high Protestant authority, which go a great 
way in support of the principle for which you contend. Reprobating the 
system of education introduced by Mr. Lancaster, a distinguished 
Protestant clergyman writes thus: After the youth has made sufficient 
elementary progress, the Bible is put into his hands, and, without creed 
or Catechism or Commentary, he is left to form his own selection of 
doctrines. How little such a vagrant introduction is fitted to advance 
the interest of real and practical Christianity, I will leave to the common 
sense of any man to determine ; to me it appears the readiest and shortest 
of all methods to form Sceptics and Infidels. It is, in truth, no other 
than the vain delusions of Rousseau reduced to practice. This Philoso 
pher, in his utter detestation of prejudice, thought it best to leave his 
imaginary pupils entirely to themselves ; to let them grasp after wisdom 
uninfluenced by natural solicitude, and undirected by hereditary infor 
mation. But it was soon discovered that a savage, not a sage, would be 
the result of this absence of prejudice, and not a few years must convince 
the public that any thing but a Christian may be formed from this wild 
and unbottomed scheme of education. It is a system which, under the 
pretended garb of Christianity, could only introduce a more probable 
species of infidelity and scepticism. Call this religious inclination what 
you may, it is a mere scaffolding for Deism ; and if the youth of any 
country were universally educated in it, we need not hesitate to assert 
that, within the course of a few years, there would be less of Christianity 
subsisting in that country than there is in any part of Europe which can 
be mentioned at the present moment. Crisis of Religion; by Rev. E. W. 
Grimfield, pp. 14, 19, 20. 

" Another accredited organ of very high church authority expresses 
astonishment that it could be supposed that the nations of the East 
might be converted to the religion of Christ, by merely translating the 
Bible into their several languages, and circulating those translations 


among such of them as could read. Were indeed the mere studying of 
the Bible sufficient to convert idolatrous nations from their errors and 
to make them members of Christ, children of God and inheritors of the 
Kingdom of Heaven, why were the Apostles commanded to go into all 
the world and preach the Gospel to every creature, when they could 
have written the Gospel in all the languages of the earth, and thus con 
verted the nations by writing, without incurring the dangers to which, 
by travelling and preaching, they were daily exposed. British Critic, 
Vol. 30, p. 584. It is vain to say that those who can read, may derive 
their own religious principles from the Word of God ; for a variety of 
knowledge, to which the lower orders of society can never attain, is 
necessary to enable any man to extract from the Bible a system of 
religious principles calculated to direct his conduct in every circumstance 
which may occur during life. British Critic, Vol. 39, p. 591. 

" I think it most likely, if you have had the patience to follow me so 
far, that you must feel a good deal fatigued ; it is quite certain that I 
do, at this moment. Since my return from Mountrath I have not had 
an hour for myself ; this being Friday, I took an opportunity of throw 
ing those extracts into their present shape. Perhaps after all rny labour 
I would be more profitably employed at something else. As your warfare 
with Mr. Kelly is likely to be carried on in no circumscribed way, I 
think you would do well to read * The Book of the Church, by Chas. 
Butler j you will find a vast deal of important matter in it, compressed 
into a very small space. The notes and illustrations to Fletcher s 
Sermons contain a great variety of matter which cannot fail to be made 
available to your present purpose. ^Lingard, Vol. 4, Reign of Henry 8th, 
gives a striking instance of the mischief which immediately followed 
after the Royal Theologian, in his newly-assumed character of Head of 
the Church, had given permission to his subjects to read and interpret 
the Sacred Volume according to the feeble lights of private judgment. 
The indulgence was speedily withdrawn, and the permission, granted to 
the public, of reading the Bible, was revoked. 

" Farewell, and believe me unchangeably yours, 

"Kilcock, Friday, March 4th, 1826." 

On the death of Dr. Nolan, in October, 1837, Francis Haly 
was elected his successor ; his election was ratified by the Holy 
See, his Brief was expedited on the 10th of February, and on 
the 25th of March, 1838, he was consecrated in the Cathedral, 
Carlow, by the Most Rev. Archbishop Murray, assisted by the 
Right Rev. W. Kinsella, Bishop of Ossory, and the Right Rev. 
J. Keating, Bishop of Ferns. 

During Dr. Haly s Episcopate, extending over a period of 
seventeen years, religion made great progress in the Diocese. 
Many fine Churches were erected, and Religious Communities 
established, especially those whose chief work is the education 
of the poor. Of the Presentation Order, five Convents were 
established by him : Bagenalstown, in 1838 ; Clane, in April, 
1839 ; Stradbally, in February, 1852 ; Mountmellick, in 1854 ; 
and Portarlington, also in 1854. A large wing, intended for 
the accommodation of Ecclesiastical Students preparing for the 


Foreign Missions, was added to the College of Carlow. This 
holy Prelate s great and abiding interest in the welfare and 
education of the poor reveals itself in the number of primary 
schools established during the term of his Administration of the 
Diocese, in addition to the many that had been previously in 

In September, 1844, Dr. Haly set out for Borne to make his 
official Report of the State of his Diocese to the Holy Father 
and to visit the Shrines of the Apostles. The Right Rev. Dr! 
Moran, Bishop of Ossory, thus kindly notes down his recollections 
of this visit : 

" I was a very young student in the Irish College, Rome, 
when the venerable Bishop, Dr. Haly, paid his visit ad Limina, 
in the year 1845. He lived at the College during his stay in 
the Eternal City, and took part in all the public exercises. He 
occasionally said the Collegiate Mass for the students at 6 
o clock, a.m., and on these occasions, during the half-hour for 
Meditation, which preceded Mass, though a prie dieu was pre 
pared for him, he was wont to kneel without any support at the 
foot of the Altar, and to remain in that attitude during the whole 
time, quite motionless and rapt in prayer. I was at the time 
the only student in the College from the Diocese of Kildare and 
Leighlin, and thus I had once or twice the privilege of accom 
panying him when he visited St. Peter s Church and some other 
sanctuaries of Rome. He appeared to be quite enraptured at 
the grandeur of the interior of St. Peter s, and repeatedly 
expressed his admiration of the wonderful variety of its decora 
tions, and the perfection displayed in its minutest details. He 
was not a proficient in the Italian language, and it was amusing 
to see the bewilderment of the Sacristan when the Bishop, most 
politely and seriously, addressed him in English. I have never 
forgotten the paternal kindness with which he gave me, as a 
keepsake, a treatise on Geography recently published, which I 
highly prized for its intrinsic worth, and still more on account of 
its venerated donor. All the students held Dr. Haly in the 
greatest veneration, and throughout the whole time of his stay, 
he dealt with us all as though he were the humblest individual 
in the College." 

^ Dr. Haly was one of the Prelates assembled at the National 
Synod, held at Thurles, in 1850. His name appears amongst 
those affixed to its Decrees. 

Dr. Haly possessed a very refined and highly-cultured literary 
taste. He was, through life, a constant reader, especially of the 
standard English authors. His library, which he bequeathed to 
Carlow College, displays great judgment in the selection; and, 


of the care and attention with which he read, his note-book gives 
abundant proof. It forms a considerable volume, in the Bishop s 
own handwriting, made up of choice extracts from the works of 
Robertson, Pope, Swift, Las Casas, Gibbon, &c., &c.,_but, most 
of all, from those of Edmund Burke, of whom and his writings 
the Prelate was an enthusiastic admirer. 

" Why should I say more of this venerable Prelate to this congrega 
tion?" (Thus spoke the Rev. John Dunne, D.D., on the occasion of the 
Bishop s Month s Memory.) " Is it necessary that I should dwell upon 
Ms virtues, of which you have been, for 18 years, the eye-witness ? 
it proper that, over his tomb, I should venture, for the first time, to 
descant on his virtues, to which, during his lifetime, I dare not allude ? 
Melancholy is the privilege which death confers that of speaking the 
praises of him who, during his life, shrank from all praise. Laud a post 
mortem, Magnified host Consummationem. It is to me a source of deep 
gratification, whilst it is quite accordant with the benignity and unceas 
ing gentleness which formed so prominent a feature in our beloved 
Bishop s character, that I shall not have to mix the bitterness of political 
contention with the incense we burn upon his tomb. A constitutional 
disrelish for turmoil made him keep as much aloof as possible from the 
important political movements which agitated the country. He was far 
from being insensible to the political grievances under which his country 
groaned. He condoled with a suffering people in all their sorrows, 
public as well as private. But he was conscious that his peculiar sphere 
of duty lay within the sanctuary. Hence his public history is the history 
of his Diocese, whilst his private history is the record of his personal 
virtues. During his episcopacy his zeal for the erection of churches and 
the establishment of schools were productive of glorious and permanent 
consequences. Convents, whose inmates are devoted to the education of 
youth, have been multiplied to an extent, I believe, unequalled in this 
country ; of their value for promoting education he had the highest opinion, 
and his zeal in promoting their spread never tired. It was not confined 
within the limits of his own Diocese. He sent foundations to many 
places within these Kingdoms, whilst the religious Sisters of Pittsburg, 
in the United States, and of Auckland, in New Zealand, will grieve in 
the distant homes of their adoption, for the death of that beloved 
Father, who sent them to carry the mercies of God to the ends of the 
earth. To these establishments the zealous Bishop was always 
accustomed to refer with delight and with a holy pride. But with 
greater glory and loftier joy did he always contemplate the Institution 
for the education of Priests for the foreign Missions which the muni 
ficent bequest of the late Parish Priest of Clane enabled him extensively 
to enlarge in Carlow College. I can speak from my own knowledge of 
the deep interest which the good Prelate took in this institution, and of 
the delight he experienced at being enabled to send Missionaries to the 
remotest ends of the earth to India, California, the United States, 
Australia, New Zealand. The favourable reports which the ^Prelates of 
these remote countries periodically made of the zeal and piety of the 
Priests whom they received from Carlow College, were to him a source 
of the purest and most unmixed pleasure. 

" Need I call to your minds, venerable brethren, the anxiety he always 
manifested for the spiritual advancement of your flocks, and the assiduity 
with which he laboured in the discharge of his episcopal duties 1 Need 
I mention how his affectionate heart bled when he heard of their temporal 


misfortune, and how compassion contended with a holy indignation 
when he heard of their offences ? Ah ! the struggle was always a brief 
one, and always did gentle mercy remain victorious. In fide et lenitate 
sanctum fecit ilium Dominus. 

" How shall I speak of the virtues which adorned the private life of 
our beloved Bishop 1 A charming and unaffected simplicity of manner ; 
a courteous and considerate attention to the feelings of all who ap 
proached him ; a liberal and enlightened appreciation of the good 
qualities of others, with an enlarged toleration for their deficiencies ; a 
politeness which never failed ; a zeal in the service of God which never 
tired ; a boundless, inexhaustible spirit of charity ; a fervent spirit of 
prayer, made him the living illustration of the virtues he inculcated. 
With him, as with every true Christian, humility was the basis of his 
spiritual life. If we wish to construct the spiritual edifice solid, lofty, 
and permanent, we must commence on the deep and enduring founda 
tion of humility. This he well understood. His unpretending simplicity 
of manner, which sat upon him so naturally, precisely because it was his 
nature, received a spiritual elevation and celestial charm from his truly 
Christian humility. Human praise he despised ; he shrank from it 
with an unconquerable abhorrence. 

" In prayer, as in every Christian practice, our beloved Bishop excelled. 
In this holy exercise, the means of grace to all, but peculiarly necessary 
for the ecclesiastic, he was blessed with an unction and spirit of perse 
verance worthy of the Saints of antiquity. How often have we admired 
this venerable Prelate, heedless of the weight of seventy winters, kneeling 
in prayer, for a time which would exhaust the strength of the strongest 
amongst us. It would almost seem that God granted him an unusual 
strength. Motionless as a statue, apparently unconscious of the flow of 
time and of the circumstances in which he was placed, this saintly man 
would kneel at the foot of the Altar, drawing large draughts of strength 
and love from the inexhaustible charity of that God whom he adored in 
all simplicity and singleness of heart. His veneration for the most holy 
Sacrament knew no bounds. He deemed himself honoured by being 
engaged about the altar, and, with that ardent love for the most Holy 
Eucharist which characterises the true servant of Jesus Christ, he 
hastened with holy eagerness to serve Mass for the most humble priest. 
He saw Calvary on the altar ; he apprehended the invisible High Priest, 
who in this Holy Sacrifice is at once Priest and Victim. 

" But, brethren, you are impatient with me you are astonished that 
I don t speak of that part of his character with which you were best 
acquainted, and with which his name shall be always associated. Is it 
possible that any who knew him can ever forget his unceasing love for 
his fellow-creatures his unvarying benignity the deep compassion with 
which he listened to every tale of distress, and the eagerness with which 
he hastened to relieve the suffering ? Independently of religion, man 
has, from nature, a tendency to benevolent action ; but this feeling is 
blended with a large alloy of bitterness. He endeavours to cloak his 
hatred for one class by an exhibition of great love for the other. This is 
human nature, not yet purified by grace. Religion loves all for whom 
Jesus died, since it loves for Jesus* sake. Such was the charity of our 
venerated Father. Rich and poor the sinner and the just, were included, 
though a just discrimination attracted the larger share of his compassion 
to the more afflicted and the more deserving. With a thoughtfulness 
and charity peculiarly his own, he exhibited great tenderness to those on 
whom the hand of sorrow and poverty, to which they had been 


unaccustomed, pressed heavily ; and when those seasons would come which 
would remind the bereaved widow of the loss she had sustained, and the 
fatherless and afflicted of the home which remained for them no more, 
his kind and generous heart laboured to anticipate their wants to 
enliven the loneliness of their condition, and console them under the loss 
which they endured. With untiring patience and ready cheerfulness, he 
cordially gave his aid to all who sought to improve their temporal 
condition : but the poor were the special objects of his care. His 
munificent charity towards them knew no other limit than his means. J 
speak in the presence of thousands who know the truth of what I assert. 
When his private resources were exhausted, he condescended to that 
which his nature abhorred he borrowed- nay, he begged, for the poor. 
That generous soul which knew so well that it is more blessed to give 
than to receive - who never, I believe, was known to ask a favour lor 
himself descended to beg for the humble supplicants that beset his 
path in our streets. Those who understood not the depth and univer 
sality of his charity, were astonished to behold even the dissolute and 
corrupt included within its range ; they thought the good Bishop must 
be ignorant of the character of those whose distresses he relieved, and 
they ventured to represent to him that some of the worst characters in the 
community were the recipients of his bounty. The gentle and humble 
Prelate received the protest with benignant humility ; but he could not 
deny to the miserable outcast a portion of that charity which, in a faint 
way, imitated God s mercy. His observation to one whom he honoured 
with his confidence was If a Bishop be not merciful to those unfor 
tunates, to whom, under God, can they look for mercy V But though he 
would not exclude the indolent or the depraved from the sphere of his 
charity, his first care was for the honest housekeeper the struggling 
tradesman the afflicted parent who, shrinking within the recesses of his 
poverty, from the publicity of open complaint, pined in secret over the 
miseries of a starving family. For such persons the bowels of his com 
passion were moved his heart as he was wont to say, bled for his poor 
people. His house and his purse were emptied for them, and, when 
every other resource failed, his hand was extended to beg for them. 
During the season of famine he not only exhausted his available funds, 
but incurred heavy debts which pressed upon him for years. Many a 
soul whose sins have been atoned for by the fearful privations of that 
dread period, could plead, and doubtless did plead, before the Throne of 
Mercy, in favour of that venerable Prelate, who laboured like the 
humblest amongst us always cheering the afflicted with his word of 
consolation always endeavouring to enlarge that wretched allowance of 
food which prolonged the period of dying rather than _ sustained life. 
During his whole life, the poor looked upon his convenience, his time, 
and his purse as their property. To such an extent was this feeling 
carried, that if he gave everything he possessed, the recipient was barely 
thankful ; if he had nothing more to give, the disappointed expectant 
considered that he had been unjustly refused that which belonged to 
him. Had his charities consisted of isolated acts, they might have been 
remembered with more gratitude, but because his whole life was 
unceasing charity, men looked upon his benevolent deeds as a thing of 
course. Hence, had he been a little less charitable, his charity would 
have appeared greater in the eyes of men. With the reflecting observer, 
however, the familiarity of the poor with their venerable Prelate the 
claim which they conceived they had acquired upon every thing which 
he possessed the freedom with which they forced from him his last 


shilling, spoke a plain tale ; it showed that by long practice he had 
conveyed to them the right to consider everything he possessed as their 
own. ...... 

" On the Sunday immediately preceding his demise, he administered 
the Sacrament of Confirmation to 450 children in the Chapel of 
Abbeyleix. On the following day he was seized with the fatal malady 
which closed his mortal career, and he hastened to Carlow to leave us, 
alas ! but his last sighs. From the Wednesday of that week his medical 
attendants prepared us for the worst. Death hovered on gloomy wing 
round his couch and prepared his weapon for the fatal stroke. The 
clergy who loved him as a father the venerable Pastors who, under his 
guidance, governed the faithful hurried, some from the most remote 
limits of these extensive dioceses, to look once again in life upon the 
benignant features of him whom they were about to lose. You, too, 
my lord Archbishop, hastened from the duties of your Visitation to 
stand and pray beside the bed of your dying suffragan and friend, and 
you had the melancholy consolation of administering to him the 
Sacrament which was specially instituted for the comfort of the dying. 
This large town was like a family weeping beside the bed of a dying 
parent. Even those who were separated from him in faith, and who 
could have known him but imperfectly, exhibited their respect for 
humanity and benevolence by reverencing the last moments of one in 
whom through life these virtues had found a most distinguished patron. 
On Saturday morning he received the Holy Viaticum from the Rev. 
William Tracy of Kilcock his friend in life and death and on the 
following morning, Sunday, the 19th of August, immediately after the 
Holy Sacrifice had been offered for him in his own residence, and whilst 
the Priest was offering the same Holy Sacrifice in this Cathedral for his 
soul s strength, that pure and holy spirit winged its flight from the 
turmoil of earth to the peace of God." 

The Month s Memory of Dr. Haly, at which the foregoing was 
delivered, took place in the Cathedral at Carlow, on Tuesday, 
the 18th of September, 1855. The following Prelates attended : 
The Most Rev. Dr. Cullen, Archbishop of Dublin ; the Most 
Rev. Dr. Folding, Archbishop of Sydney; the Most Rev. Dr. 
Walsh, Archbishop of Halifax; the Right Rev. Dr. Walsh, 
Bishop of Ossory ; the Right Rev. Dr. Murphy, Bishop of Ferns ; 
the Right Rev. Dr. Murphy, Bishop of Cloyne ; the Right Rev. 
Dr. Whelan, Bishop of Bombay; and the Right Rev. Dr. 
O Brien, Bishop Elect of Waterford. 

The number of ecclesiastics taking part in the function was 
estimated at 160, including, with some five or six exceptions, 
all the Parish Priests of the Diocese. Amongst the clergy, not 
of the Diocese, present, were : The Very Revds. Dr. Renehan, 
President, and Dr. Russell, Professor, Maynooth College; Fathers 
Haly, O Rourke, Bracken, and Kavanagh of tbe Society of 
Jesus; Rev. Dr. Forde, Irish College, Paris; Very Rev. Dr. 
O Rafferty, V.G., Tullamore ; Very Rev. James Dunphy, V.GK ; 
Halifax, N.S. ; Very Rev. Dean Murphy, Glynn, Ferns ; Very 
Rev. Laurence Dunne, P.P., Castledermott; Rev. Mr. Ward, St. 


Louis, U.S., &c., &c. The Archbishop of Dublin was celebrant 
at the High Mass on the occasion, as he had been also on the 
day of the interment. The Rev. Thomas Power acted as 
Deacon ; the Rev. Messrs. Denis and Jerome Kearney, of the 
Diocese of Pittsburg, U.S., as Subdeacon and Master of the 
Ceremonies. The Rev. A. McDonald and Rev. P. Maher were 
Antiphonarians ; and the select Choir was composed of the 
Very Rev. Dr. Taylor, Mr. C. B. Lyons, Rev. Messrs. Mulally, 
Wood, Nolan, and Comerford of the College. 

The mortal remains of Dr. Haly repose beside those of Dr. 
Doyle, in front of the High Altar, on the Epistle side. Over 
them a black marble slab has been placed, which bears the 
following inscription : 

" Here lie the Remains of the Right Revd. Francis Haly, Bishop of 
Kildare and Leighlin. He died, 19th of Augt., 1855, in the 74th year of 
his age, and 18th of his Episcopacy. Consecrated, 25th of March, 1838. 
"A faithful and prudent Servant of the Lord, he carefully fed, with 
the Word and Bread of Life, the Flock confided to him. He edified and 
instructed by his Example, the Church over which he ruled with Mildness 
and Wisdom. Amongst the Virtues which illuminated the life of this 
holy Prelate, a Zeal for Education, a Generous Beneficence to the Poor, 
and Charity for all men, shone forth with great Brilliancy. Requiescat 
in Pace." 

JAMES WALSHE, D.D. On Wednesday, the 20th of Septem 
ber, 1855, the Parish Priests of the Diocese, to whom the 
privilege belongs, proceeded to give their recommendation for a 
successor to the deceased Bishop. His Grace the Most Rev. Dr. 
Walshe, Bishop of Halifax, N.S., officiated at the Solemn Mass of 
the Holy Ghost, at which the Archbishop of Dublin and the 
other Prelates, and many of the Dignitaries named as assisting 
at the ceremony of the preceding day, were again present. His 
Grace the Metropolitan subsequently presided at the meeting of 
the clergy, the result of whose voting was as follows : 

The Very Rev. James Walshe, D.D., President of Carlow 
College, Dignissimus. 

The Very Rev. Philip Healy, P.P., Monasterevan, Vicar- 
Capitular, JDignior. 

The Rev. James Delany, P.P., Ballinakill, Queen s County, 

Dr. Walshe was elected Bishop of Kildare and Leighlin by 
Propaganda, January the 28th ; Approved by the Pope, 
February 3rd; and Decreed, February 14th, 1856. He was 
Consecrated on Low Sunday, March 30th, 1856, in Carlow 
Cathedral, by the Most Rev. Paul Cullen, Archbishop of Dublin, 
assisted by the Right Rev. Edward Walsh, Bishop of Ossory, 
and the Right Rev. Myles Murphy, Bishop of Ferns. The 


Bishops of Limerick, Waterford, Cloyne, and Bombay, were also 

Dr, James Walshe, son of Philip Walshe, and his wife, Mary 
Walshe, nee Doyle, wss bora at New Ross, County Wexford, 
June 30th, 1803. The mother of the Bishop was first-cousin 
to his lordship s illustrious predecessor, J.K.L. He was 
educated, firstly, at a Commercial and Classical school in New 
Ross ; next, at St. Peter s College, Wexford ; and, finally, at St. 
Patrick s College, Carlow, where he completed his Theological 
course and was ordained Priest, at Pentecost, 1830. He was 
appointed, successively, Professor of Humanities, of Moral 
Philosophy, and Theology, in Carlow College. He then served 
as Curate and, afterwards, as Administrator, of the Cathedral 
Parish, Carlow, acting also as Secretary to the Bishop, Dr. Haly. 
He subsequently rejoined the College staff, as Vice-President 
and Professor of Greek and Sacred Scripture, and, on the retire 
ment of Dr. Taylor, in 1850, was appointed President. On the 
death of the Bishop, in 1855, Dr. Walshe, who had been for some 
time previously his Vicar-General, was advanced to the vacant 

After some years, Dr. Walshe, on account of declining strength 
petitioned the Holy See to grant him a Coadjutor, His first 
petition having failed, Dr. Walshe renewed his request, and Dr. 
James Lynch was appointed to be his Coadjutor, in 1869. 
(Brady s Episcopal Succession, Vol. 1, 359. Vol. 2, 371.) 

Dr. Walshe has evinced, on many occasions, a special 
solicitude for the Promotion of Education, and for the eradication 
of the vice of Intemperance. 

There is one department of duty to which I wish specially to call 
your earnest attention," his Lordship writes, in his Lenten Pastoral 
for 1857, "that is the education of your children. The education 
of children is a subject of such vast importance socially, morally, 
religiously that we cannot too earnestly or emphatically adjure 
you, dearly-beloved brethren, who have charge of children, to watch 
diligently over their education, to teach them by word and example to 
fear God and abstain from all sin ; reminding them that a young man, 
according to his way, even when he grows old, he will not depart from 
it ; teaching them to have no fellowship with darkness, and abstain not 
only from evil but what has the appearance of evil. The peace and order 
of society are, of course, greatly promoted by the proper education of its 
members. If children be allowed to grow up in ignorance, the growth 
of vices which spring up spontaneously in the human heart will be greatly 
fostered : if the moral and religious training be neglected, or performed 
in an undue and improper manner, the results will be saddening. This 
religious training should pervade the whole system of education should 
hallow it ; and if so, it will be to the soul what the due circulation of 
healthy blood is to the body. It will sustain the various powers of mind 
in a tone suited to the performance of these duties, in a manner that will 


please and sanctify. The neglect of the duty of properly educating 
children is a fearful crime. If any man have not care of his own, and 
especially of those of his house, he hath denied the faith, and is worse 
than an infidel. Yes, he practically denies the faith, because he disre 
gards the holy duties it inculcates. His imperpect discharge of this 
duty involves much guilt ; let no man deceive you with vain words. 

"In this country the facilities for education are, at present, thank 
God, comparatively great. There was a time, when Catholic education 
was proscribed, and under penalties which fill us with horror ; when our 
sancturies were trodden down, our altars profaned, our religious houses 
demolished, our places for education seized, and shrubs grew in the 
courts, now solitary, which were so full of [people ; and the halls once 
resounding with psalmody were silent and sad. It is not our wish to 
descend into the darkness of those dire times, or lift the veil which time 
and heroic charity have f orbearingly drawn over the dark and foul deeds 
then perpetrated. If we advert to those trials, it is to thank God for our 
deliverance from them, and for having protected our fathers in the dark 
hour of their tribulation, and to preserve a grateful remembrance of the 
enlightened rulers, and statesmen, and patriots, who, like Cyrus and 
Artaxerxes of old with the Jews, restored, to a great extent, our civil 
and religious liberties. 

" When the brightness of religious freedom rose upon the land, behold 
how the genius of the nation shewed itself, in establishing schools, and 
providing places for the cultivation of learning, though without the aid 
of the means so generously, and with such enlightened philanthropy, given 
by our ancestors. Though comparatively poor in the wealth of this 
world, but rich in zeal and generosity, have we laboured to build up the 
walls of our temples, and of our schools ; and the zeal for education and 
for the dignity of religious worship, burst forth, and illuminated the 
land like the miraculous fire of which we read in the Macchabees. 

" But yet our narrow means were insufficient to enable us to provide 
for the educational requirements of our people ; we required aid, and 
that assistance the Government, in a spirit of just and wise philanthropy, 
gave, to a certain extent, and for this we make our acknowledgments, 
though we regret that there was not the same consideration for the 
feelings and sentiments of the people in [all, as there certainly was in 
some, of the grants. 

" We deplore that the generous and able statesman who, a few years 
ago, proposed the plan for Academic education in this country, did not 
bear duly in mind the religious sentiments and rights of the Irish people. 
If he had, he would, no doubt, have so constituted the Colleges, as really 
to meet the wishes, and provide for the wants of the people. It is only 
just to the memory of the deservedly lamented statesman to say, that we 
believe that his views were liberal and benevolent, though, from over 
looking the condition of the country, he signally failed to practically carry 
out his good intentions in her regard. The mistake into which he fell 
was perhaps induced by the success which has attended the system of 
National Education in Ireland. That system has been productive of 
great advantages, and we sincerely rejoice at the good of which it has 
been productive, and we bear a grateful recollection of the judicious and 
upright statesman by whom it was introduced and upheld. We trust 
that there will be no change made in its organization or administration, 
to deprive it of the confidence, so far as its ordinary schools are concerned, 
it enjoys, and to which confidence it mainly owes its success. But the 
success of this system did by no means warrant the plan proposed for 


Academic education. There seems to be in some places, in modern times, 
a disposition not to allow the Church her legitimate influence over educa 
tion. At all events, there is manifestly an unwillingness to allow the 
Irish Catholic Church the influence she ought to have. Hence, the 
embarrassing character of the proceedings with regard to education in 
this country. Hence, the anomalous position in which it is in some degree 
placed, and the failure of some of the measures taken by the Government 
to provide for education. 

" For Protestants chiefly, if not exclusively, there are in Ireland, 
Trinity College, which is richly endowed, the Eoyal Schools, the Endowed 
Schools, the Diocesan Schools which are endowed to some extent. For 
us Catholics, who are the great body of the population, there is only the 
grant to Maynooth, and our participation in the grant to the National 
System of Education. The amoimt given to us for education purposes is 
small, indeed, when compared with what is given to Protestants. The 
smallness of our shares in these grants will appear to be the more 
marvellous and incomprehensible, when we recollect the vast means and 

Eossessions provided by our forefathers for charitable uses. Our right to 
ave a share in the grants and endowments for education is clear. It is 
idle to say that right is satisfied by the opening of colleges or schools of 
the constitution of which we cannot approve. We cannot surrender our 
youth to be taught by those who reject our religious doctrines, or 
practices, or discipline. To do so would be to expose them unwarrant 
ably to danger in the most susceptible and confiding period of their 
lives. We believe that to assail their faith is not the purpose of some 
we will not say that such is the intention of any of the projectors of this 
system but if any did design to filch the faith of the Catholic youth or 
weaken its force, this system of mixed academic education appears well 
adapted to secure the success of such a scheme. But with the motives of 
the projectors we have nothing to do. Let us give them credit for mean 
ing well. It is not with the intentions of those who introduced it, but 
with the constitution and practical tendency of the system that we have 
to deal. That constitution is objectionable that tendency is dangerous. 
" But then it has been asked, what has religion to do with the teaching 
of languages, or history, or science ? Why, the very interrogatory is 
sufficient to show how much has been already done by the anti-Catholic 
tone of the education to warp men s judgments, and enervate their 
religious sentiments. Religion has much in every way to do with the 
teaching of youth. It has to elevate the motive, to suggest the purpose, 
to bless the labour of the student. What has religion to do with educa 
tion ? It is strange that any t such question would be asked by a reflecting 
believer. Is it not the light of religion which reveals our origin and our 
destiny ? which exhibits the causes of our infirmities and the means of 
cure which explains the mysterious conflict between our inclinations and 
our perceptions of duty which unfolds to us the history of the fall and 
the resurrection of man which attests the effects of the ruin and displays 
the blessings of the redemption which teaches how our sanctification 
and salvation are to be obtained which reminds us that we are here 
pilgrims and strangers, and that we have not here an abiding habitation, 
but that we seek another that we expect Him who will reform the body 
of our lowness and make it like to the body of His glory which teaches 
us that we are to seek first the kingdom of God and His justice, and that 
whatever we do in word or work, we ought to do for the glory of God. 

"Now, how any one, who believes these truths, can ask what_has 
religion to do with education, is surprising indeed. What is education ? 


The proper cultivation of the powers and affections of the mind, and the 
imparting of knowledge. But as we are not like to those who said, " let 
us eat, let us drink, for to-morrow we shall die," and who thought that 
would be the end of their being ; but as we are to live for ever, and as 
our mortal life is only preparatory to that which will never end, we can 
not, in the regulation of our present course, disregard the light of re 
ligion, which announces how it ought to be shaped according to the 
object for which we were sent. 

Then religion has much to do in every way with education. As well 
might it be asked, what has the beacon which philanthropy has set to 
save the weary mariner to do with his navigation on the dark tempes 
tuous ocean, If we were born for this world alone, and that when we 
die we perish for ever, why then those who ask what has religion to do 
with education would have some pretext. But there are not, we hope, 
any, in this land who entertain this cheerless opinion, which even pagan 
philosophy rejected. It is idle to say that the religious sentiments of 
the teacher will not radiate upon the pupils. There is much influence 
as was well said by an orator of old in the gesture, in the bearing, in 
the intonation of the speaker. 

" This system is suited to exercise a considerable alterative action upon 
the minds of youth. That action is of its nature slow. At any given 
moment, for a considerable time, the amount of it is not very discernible. 
Hence, to the superficial observer there appears little danger. But its 
effects become gradually perceptible, and are fully discovered, perhaps, 
only when it is difficult at least to hope for cure. Notwithstanding that 
we object to the constitution of the Queen s Colleges, it is now said that 
the notion is entertained of establishing intermediate schools, upon the 
same principle, with such a portion of the funds for endowed schools as 
remains after satisfying the specific trusts and intentions provided for by 
those endowments. We can hardly believe that any statesman would 
seriously think of executing such a design ; the surplus at the free dis 
posal of Government, after fully satisfying the specific trusts, ought to 
be applied for the education of Eoman Catholics. We trust that such a 
disposition will be made of it ; with anything less we ought not to be 
satisfied; and if the Government will be advised to extend by this means, 
or any other, the system of Mixed Education, we must employ all the 
legal and constitutional means in our power to dissuade them from 
adopting a course which is in everyway inexpedient, if not unjust, which 
so far from contributing to the peace and happiness of the country, will 
foment wasting discord, and excite just and bitter discontent. 

" The conducting and encouraging of education constitute one great 
function of the mission of the Church. It is a mission of light, and not 
of darkness ; of real liberty, and not of bondage ; of unalterable truth, 
and not of falsehood, that changes like the moon. And gloriously has 
the Church of God discharged the duties of that mission. She, elevating 
the mind of the student, and enlarging his views, directed his course and 
hallowed his labours ; and when tempests of civil and political commo 
tion had obstructed education, she opened a sanctuary for learning, 
where it was preserved until the waters had subsided, and it came out as 
the handmaid of religion, to enlighten, to elevate, and to civilize man 
kind. To further promote and sustain a proper Catholic tone in the 
education of the country, the Catholic University has been established. 
This was undertaken under the instruction of the Supreme Pontiff. 
Mindful of his mission of enlightenment, and treading in the footsteps of 
his illustrious predecessors, he recommended it. This truly laudable 


undertaking you will, I am sure, aid according to your ability. A very 
small contribution from each whom Providence has blessed with abun 
dance will suffice. Already most, if not all, of you have, according to 
your means, manifested your desire for the maintenance and success of 
this important institution. How thankful should we be to God for the 
comparative facilities we possess for a proper Catholic education, and 
how diligently should we avail ourselves of such . Be careful not to yield 
to the allurements held out to induce you to send your children to places, 
where their religious principles or practices would be disregarded. 

" In modern times there is manifested, in some places, a desire to con 
duct education apart from religion. Such a design is certainly not racy 
of the English soil. It is, at least, unwise to build up a system of educa 
tion without religion, as if religion, instead of pervading the whole 
system, as it ought, was an accidental ornament, which could afterwards 
be occasionally appended to the scholar. It was not under such a 
system that our venerable common law grew and prospered, and 
afforded support to order, liberty, morality, and religion. Now, we have 
no wish to borrow theories from the rationalism of Germany : we prefer 
to abide by the old landmarks, and be conservative of the truths of faith 
and the blessings of religion. In these things, at least, let us be strictly 
conservative. Unreflecting people talk of this as the age of progress. 
They do not seem to make any distinction. Well, it is the age of pro 
gress ; and, in many respects, useful. Men, who speak thus, seem to 
think we could not proceed too rapidly. However, they will find, if 
they disregard the guide God gave them, that they will soon career into 
the icy and dismal regions of infidelity, where there is no hope . And 
certainly, advancing so far as to dissociate religion from education, 
would be to make progress contrary to the dictates of right reason, re 
ligion, and common sense. There are some things in which progress is 
practicable, desirable, and beneficial ; there are other matters in which 
there cannot be change : this is the point of which some people are for 
getful. Though we have made and are making great discoveries and 
useful progress in the physical sciences and mechanical arts, who thinks 
of changing the motion of the earth ? In religion, discipline may vary, 
but the truths and substance of religion are always the same Jesus Christ 
yesterday, and to-day, and the same for ever. 

" A system of education, apart from religion, under any Government, 
Catholic or Protestant, is, in our judgment, highly dangerous. It is not 
suited to the constitution or venerable traditions of our people. If 
introduced, and fully established, it will, in our opinion, operate as 
injuriously in a moral and religious, and, I may add, social point of view, 
as the feudal system, completed by the Norman Conqueror, did in re 
lation to the ancient rights and franchises of the Anglo-Saxon people. 

"Then, dearly-beloved, be ever mindful of the great duty of properly 
educating your children. Eemember the facilities with which you are 
provided, and avail yourselves diligently of them. Let us hope that the 
Government will, in a spirit of wisdom and justice, increase the means of 
education, by the adoption of a course of which we will be at liberty con 
scientiously to approve. We are not now subjected to such trials as our 
fathers were. But there is, however, the persecution of seduction to be 
encountered. They who conduct it are artful, like the serpent with Eve. 
They promise great advantages from the adoption of their counsel, but, 
like their prototype, they deceive. 

" Be diligent, then, to see that your children regularly attend the 
schools which enjoy the confidence of your pastors, who watch as having 


to render an account of your souls. Let no one be beguiled by the 
attractive golden fruit to systems or places where their holy faith, once 
delivered to the saints, may be weakened or soiled, if not purloined. 
And what will it avail a man to gain the whole world if he lose his own 
soul ? We have great reason to be thankful to God for preserving to us 
the deposit of faith. And, oh ! what language can express, or pencil 
portray, what our ancestors underwent for the preservation of this holy 
faith ? They sacrificed houses, and lands, and titles, and dignities, and 
even life itself. May the memory of these intrepid confessors be in 
perennial benediction, and may the light of their example be ever before 
us. Like the faithful witnesses mentioned in the Epistle to the Hebrews, 
they suffered with heroic fortitude, they kept the faith, and, we hope, 
obtained the promises. Therefore we, also, having so great a cloud of 
witnesses over our heads, laying aside every weight and sin which sur 
rounds us, let us run by patience to the fight proposed to us, looking on 

Jesus, the author and finisher of faith think diligently 

upon Him, that endureth such opposition from sinners against Himself, 
that you be not wearied, fainting in your minds. (Heb. xii.)" 

In his Pastoral for Lent, 1861, Dr. Walshe thus writes on the 
evils of Intemperance : 

" In admonishing you according to the injunction of the Apostle to 
avoid everything that has the appearance of evil ; I desire most earnestly 
to entreat you to discountenance by word and example, in an especial 
manner, the vice of intemperance. It is not only criminal in itself, but 
is the fountain of many, various, and abominable crimes. The approach 
of this vice is as insidious, as its consequences are calamitous. .Like the 
Serpent with our First Parents, the Devil of intemperance achieves the 
ruin of its victim under plausible pretexts ; and, though the artifice has 
been often and often exposed, yet the unwary are frequently beguiled by 
it. Intemperance, like the Dead Sea, is daily poisoning by its exhala 
tions any health, vigour or virtue that come within the range of its 
deadly action. Who can adequately describe the evils of intemperance ? 
Who can tell their number ? They are legion and they who become 
their victim, like a herd of swine. * Who hath wo ? whose Father hath 
wo ? who hath contentions ? who falls into pits ? who hath wounds 
1 without cause ? who hath redness of eyes ? Surely they that pass their 
time in wine and study to drink off their cups. Look not upon the 
wine when it is yellow when the colour thereof shineth in the glass 
it goeth in pleasantly. But in the end it will bite like a snake, and will 
spread abroad poison like a basilisk." (Proverbs c. 23. vs. 29, et seq.) 
Do we not frequently see graphic disastrous illustrations of these declara 
tions f Is it not the mind enfeebled is not the body wrecked is not the 
soul degraded and stained is not the moral constitution deranged is 
not religious sentiment weakened and banished, by intemperance ? Man 
is injured and oftentimes ruined in all his relations by intemperance It 
not only destroys its immediate victim, but it scatters desolation in the 
circle in which he moves. 

" Intemperance wastes property, and often what remains is consumed 
by neglect. The Bruchus devours what the locust leaves. The house of 
the intemperate is miserable his family sad upon their homestead no 
cheerfulness beams neither peace nor harmony, nor contentment abides 
there. In that dismal home there is perpetual winter no ray of kind 
paternal care to warm no virtuous example to hallow no hope to 


brighten. Whether that family, tossed upon the dark waters of afflic 
tion, reflect on their present, or look forward to their future condition in 
life, they see nothing within their horizon but present sorrow and im 
pending ruin. 

" But the moral evils resulting from intemperance are immeasurably 
greater than even those which mildew the hopes of individuals and 
families, and steep them in domestic want and misery. Intemperance 
leads to the perpetration of many crimes anger, and Quarrelling, and 
injustice, and blasphemy, and impurity, are often the results of it. This 
dreadful vice assails order, industry, peace, morality, religion. The 
course of intemperance may be traced by the physical and moral desola 
tion it leaves after it. 

" Then, dearly-beloved brethren, such an evil, every lover of peace and 
virtue and happiness, should endeavour, firmly and unceasingly, to dis 
countenance. Our efforts should be proportionate to the insidious 
character of the vice and the enormous magnitude of its evil. 

" I have said that the approach of this evil is insidious. Very little 
reflection is necessary to enable us to perceive this. No one ever yet 
acquired habits of intemperance suddenly they advance stealthily, and, 
under perhaps friendly guise, they take possession of a man and exercise 
a dreadful despotism over him. It is true, he can lay aside these habits 
but it is equally certain, that when they have established themselves 
in his constitution, he will not, probably, make the exertion necessary for 
his disenthralment. Ask the unfortunate man who is enslaved by 
intemperance, how he was thus reduced. He will, in most cases, tell 
you, that he found himself addicted to drinking before he became aware 
of his danger. He had naturally no fondness for it. He began to drink 
first for the sake of company. He almost imperceptibly acquired a mor 
bid appetite for drinking his standard of temperance and propriety 
gradually sank far below the point at which common sense, reason and 
religion would fix it. Vice took possession of him, and like the evil 
spirits of which we read in the Gospel, agitated, degraded and injured 
him, and filled with sorrow and dismay those who beheld him. 

" When a person has become habitually addicted to drinking it is 
exceedingly difficult, indeed, to reclaim him. Point out to him the bodily 
evils it produces. He knows them he feels them he suffers from them 
yet, he is not dissuaded. Tell him the moral evils to which it leads- 
he acknowledges them he deplores them he desires to be freed from 
them yet, he will not take the measures necessary for his liberation. 
Remind him that the drunkard shall not possess the Kingdom of God 
he trembles at the announcement, but like Felix before St. Paul, he is 
not converted. He proceeds from iniquity to iniquity, and, perhaps, con 
summates the impiety of his life, by the dark and frightful impenitence 
of his death. Direct his attention to the wretched career and miserable 
end of some perhaps, of the companions of his excesses. It is useless ; 
he has followed their remains to the grave to which intemperance had 
prematurely consigned them, he sighed over their fate and wept over the 
ruin. Yet, he heeds not the lesson nor gives up his own intem 

" There is nothing in which the saying prevention is better than cure 
so often receives such triumphant attestation as in the matter of drink 
ing habits. It is easy, very easy indeed, to guard against their growth, 
as it is diffiult, exceedingly difficult to eradicate them, when they have 
been allowed to strike their wasting roots deeply into the constitution. 
" Beware then, of drinking usages. Discountenance them they are 


the prolific parents of intemperance. Be not beguiled by the various 
pretexts by which persons seek to conceal their danger and justify their 
practice. Beware of a false standard of temperance. Remember that 
the powerful at drinking are accursed. Remember that drinking freely, 
begets a love and habit of drinking. Beware of those who foolishly and 
wickedly imagine that drinking is free from guilt, when it does not 
amount to actual drunkenness. There are persons who are always drink 
ing and never, perhaps, drunk, in the popular sense of the word, and 
entail on themselves all the evils of intemperance, and have just reason 
to fear the curse pronounced against the potentibus Hbendo Who 
would avoid intemperance, should keep away from the occasions of it, 
and should beware of the companionship of those who drink freely. Sit 
not in the chair of pestilence. Have no fellowship with them their 
standard of generosity is excess. 1 They are a sensual and perverse 
generation, whom no counsel will control no admonition warn no 
example alarm no punishment reclaim. They are not unlike those of 
whom St. Paul writes that their God is their belly, their glory is in 
their shame whose end is destruction. (Phil, iii.) In the heated 
atmosphere of such society good purposes evaporate the strongest re 
solutions are molten the tone of moral feeling is lowered the vigour of 
religious sentiment is weakened the healthy sensibility of conscience is 
impaired natural gentleness becomes rough, and vulgarity waxes front- 
less and offensive the man who, ordinarily, is agreeable and decent, 
becomes, under the influence of drink, a boisterous buffoon, or a bitter 
acrimonious and quarrelsome companion. His drinking soon leads to 
other inquities the Christian degenerates into the animal man, who 
perceiveth not these things that are of the Spirit of God. 1st. Cor. 

Then, who would protect himself against the evils of intemperance 
should eschew such dangerous society. All should observe most strictly 
at least, a rigid moderation. By surfeiting many have perished but he 
that is temperate shall prolong life. Ecc. 37 c., 34 v. And that total 
abstinence which we could easily shew to be highly useful to all, is 
absolutely necessary for some whose natural temperament does not admit 
with impunity, the use of strong drink even in the smallest quantity In 
such instances, there can be no compromise. The moderation should be 
total abstinence. And, indeed, if all persons would become total 
abstainers they would find such abstinence highly advantageous in every 
way, in relation to their health, comfort and happiness. We have wit 
nessed the marvellous blessings produced by the Temperance movement, 
not only m reclaiming the intemperate, but also, in breaking down the 
drinking usages that were so disgraceful and ruinous. But greater 
blessings, than any of worldly value, await total abstinence? The 
Almighty blessed the Rechabites for their obedience to the injunction of 
their .bather to practise total abstinence, as we read in the prophecy of 
Jeremias (chap xxxv.) When wine was set before them- They 
answered, we will not drink wine, because Jonadabthe son of Rechab 
our father commanded us saying, you shall drink no wine, neither you 
4 nor your children for ever. * * * And Jeremias said to the House 
of the Rechabites, Thus saith the Lord of Host the God of Israel- 
Because you have obeyed the commandment of Jonadab your Father 
ar i have kept all his precepts, and have done all that he commanded 
you therefore, thus saith the Lord of Host the God of Israel-there 
shall not be wanting a man of the race of {Jonadab the son Rechab 
standing before me for ever. 



On the 30th March, 1856, the Eight Rev. Dr. James Walshe, 
was consecrated Bishop of the united Dioceses of Kildare and 
Leighlin. The 25th anniversary of his consecration, and the 
festivities usual on so joyous an occasion were celebrated with 
with great pomp and ceremony in Carlow Cathedral, on Passion 
Sunday, 3rd April, 1881. The celebrant of the High Mass was 
the Rev. A. Wall, Adm. The Rev. M. J. Murphy, Vice-President, 
Carlow College, preached, and made graceful and touching 
allusion to the Bishop s Jubilee. After Mass the " Te Deum" 
was sung, and Solemn Benediction of the Most Holy Sacrament 
given. The vast congregation seemed deeply earnest and 
devotional, and there is^no doubt that Dr. Walshe is loved and 
revered by his Carlow children. But not in Carlow only, but 
through the entire diocese the occasion was one of great rejoic 
ing. His clergy gladly seized the opportunity of presenting Dr. 
Walshe with an address and testimonial, in token of their esteem 
and attachment. On Tuesday a deputation, consisting of the 
Vicars of the diocese, the President and Vice-President of the 
College, and some of the clergy, waited on his Lordship at 
Braganza, where, in the name of all the clergy, the Right Rev. 
Dr. Lynch, Coadjutor Bishop, read the following address: 

" The clergy of Kildare and Leighlin, on the completion of tlie 25th 
year of your Lordship s Episcopate, feel it a duty to offer their respectful 
and cordial congratulations. Mindful of your lordship s disposition to 
shrink from display, we have dispensed with the ceremonial which is 
usual on occasions like the present, and we confine ourselves to the simple 
but heartfelt expression of our respect and filial devotion. Your unde- 
viating fidelity to the duties of your sacred office, your delicate and 
thoughtful consideration for the wants of others, and the truly apostolic 
simplicity of your life, have been a source of edification to us all, and we 
feel that having so long and so constantly experienced your paternal and 
affectionate kindness, we should be ungrateful indeed if we did not take 
this opportunity, to assure your lordship of our veneration, grateful 
respect, and unalterable attachment. We may be permitted also to join 
with you in thanksgiving for the many blessings coming from the Father 
of Light, which have enabled you to discharge the onerous and anxious 
duties of your high office with honour to yourself and advantage to your 
flock. We pray that you may be long spared to guide us by your 
wisdom, to enlighten us by your knowledge and experience, and to en 
courage us by your example, and we hope that this diocese may continue 
to be blessed with the affectionate union between bishops and priests, 
clergy and laity, which has characterised your long administration. We 
know well your Lordship s aversion to receive gifts, and that like St. 
Paul, you would not IDC a burthen to anyone, but custom sanctions a 
free-will offering, which we hope may be worthy of your Lordship s 

His Lordship replied in the following words : 

" I am deeply moved by this expression of your interest and regard. 


To say I am thankful for your kindness but feebly expresses my gratitude. 
Your generosity leads you to overrate my service very much. You give 
me credit for devotion to my duties. I am well aware of their impor 
tance, and of the weighty responsibility they entail. I am mindful that 
it is written, Judicium durissimum eis qui praesunt. Although never 
desirous of this office, which I have the honour to hold, when the Holy 
Father was graciously pleased to impose the burden upon me, I en 
deavoured to discharge the duties to the best of my ability, and 
certainly in a very disinterested spirit. In the example of my revered 
predecessors, I had much to stimulate and direct me. I had the advan 
tage of serving in the sacred ministry under the last three of them, and 
of observing their judicious and enlightened administration. Their 
example afforded a great light to their unworthy successor. I desire to 
walk in this light but here magno intervallo et Tiaud passibus cequis. 
When the approach of infirmity, incident to advanced age, lessened my 
ability, such as it is, to discharge the onerous duties of my office, I 
humbly petitioned the Holy Father to allow me to retire, or at least to 
give me the aid I needed. His Holiness was graciously pleased to send 
to my assistance the holy bishop whose presence on this occasion imparts 
great additional value to the most efficient support given to me at all 
times by his Lordship. The healthy tone of ecclesiastical discipline, the 
knowledge, enlightened zeal, and piety of the clergy, the love of order 
and uprightness of our generous, docile, and devoted people, facilitate 
very much the discharge of the onerous duties of the Episcopacy. I 
confidently trust that, under the divine blessing, the cordial harmony so 
happily existing between bishops and priests, secular and regular, and 
our beloved flock shall be perpetual. I accept your generous offering, 
which shall be allocated in a w r ay becoming the bishop and clergy." 

It will not surprise those who know Dr. Walshe, to learn 
that the only condition on which he would consent to receive 
the testimonial was, that he might be permitted to send it to 
the Holy Father; and the 520, the munificent gift of his 
devoted clergy, was sent to the Holy See, as an offering from the 
bishop and priests of Kildare and Leighlin. 

Copy of Letter from the Eight Rev. Monsignor Kirby, now 
Bishop of Lita, to the Eight Rev. James Walshe, Bishop of 
Kildare and Leighlin. 

" Irish College, Rome, 19th April, 1881. 

"My DEAR LORD, I feel great pleasure in informing your Lordship 
that I had the honour and happiness of laying at the feet of His Holiness 
on Easter Sunday, agreeably with your request, the draft for ^520 sent 
to me by your Lordship. His Holiness was deeply affected by so generous 
an offering. But his feelings of gratitude were immeasurably enhanced 
when I miormed him that that offering was a present made to yourself 
personally by your devoted clergy on the occasion of your late Episcopal 
jubilee. So courteous and disinterested an act on the part of your Lord 
ship on such an occasion filled him with deep emotion, and he was 
pleased to charge me to express those feelings on conveying to your 
Lordship his apostolic benediction to yourself and your worthy 
Coadjutor and entire clergy, who made so eloquent and expressive 
a manifestation of their love and veneration towards their vene 
rated Pastor on the happy completion of the 25th year of his 



Episcopal consecration. But, he added, I wish also to have some share 
in the festa So he went into his private closet, and brought me a 
beautiful gold medal which he desired me to forward to your Lordship 
as a mark of his participation in the celebration of your jubilee. The 
medal was struck off by order of His Holiness to commemorate the 
renovation of philosophical and theological studies according to the 
doctrine and method of the angelic Doctor St. Thomas of Aquin, so 
emphatically recommended by His Holiness to the Bishops of the 
Catholic world, and to all ecclesiastical colleges, in his memorable 
Encyclical letter Aeterni Patris. The medal accordingly has on one side 
the likeness of the angelic Doctor himself, standing between two 
personages, representing respectively Theology and Philosophy. On the 
other side there is a correct likeness of the Holy Father himself. I have 
taken the liberty of sending with it a small souvenir which your Lord 
ship will kindly accept as a token of my congratulations on the happy 
event, your Jubilee, It is a small picture of the B. Virgin for your study 
table. Perhaps it may remind your Lordship sometimes to send up a 
brief ejaculation to this great Mother of mercy for me who am now in so 
much need for her maternal aid, the sear and yellow leaf being already 
at hand. The few beads which are in the little case, are all blessed by the 
Holy Father, and highly indulgenced for distribution amongst your 

" Again wishing to your Lordship many happy Easters and every 
temporal and spiritual consolation. 

" I have the honour, to be, with profound veneration, 
" Your most obedient, devoted servant, 

"T. KlRBY." 


"Irish College, Rome, Easter Sunday, 1881. 

" The accompanying gold medal was given to the undersigned on this 
day by His Holiness Leo XIII. to be transmitted with His apostolic 
Benediction to the Most Rev. Dr. Walshe, Bishop of Kildare and 
Leighlin, as a token of his Paternal regard on the occasion of the happy 
completion of the 25th year of his Episcopacy. 

"T. KiEBY,Dom. Prelate of His Holiness Leo XIII." 
Locus I 
Sigilli } 

Doctor Walshe still, happily, presides over the Diocese of 
Kildare and Leighlin. 


RIGHT REV. JAMES LYNCH, Bishop of Arcadiopolis, and 
Coadjutor of Kildare and Leighlin ; son of Joseph Lynch, M.D., 
and Mary Anne Scurlog, was born at Dublin, January 12th, 
1307. He received his classical education at the College of the 
Fathers of the Society of Jesus, Clongowes Wood, Ireland ; at 
the termination of which, he proceeded to the study of Medicine, 
as a pupil of the College of Surgeons, Dublin. Dr. Lynch after 
wards feeling himself called to ,the Ecclesiastical state entered 
the College of St. Patrick, Maynooth, where he completed his 
studies, and was ordained Priest by Dr. Murray, Archbishop of 



Dublin, in June, 1833. He then joined a number of Priests 
who introduced into Ireland the Congregation of the Mission of 
St. Vincent de Paul. He became attached to the staff of the 
Vincentian College at Castleknock, County Dublin, and was, for 
many years a Professor and Vice-President of that educational 
Establishment. In October, 1858, Dr. Lynch was appointed 
Rector of the Irish College of St. Patrick, Paris, which appoint 
ment he held until November, 1866, when he was promoted to 
the Episcopate by being nominated Bishop of Arcadiopolis, in 
partibus infidelium, and Coadjutor to the Vicar- Apostolic of the 
Western District of Scotland. He was Consecrated in the 
Chapel of the Irish College, Paris, by Dr. Keane, Bishop of 
Cloyne, assisted by Dr. Gillooly, Bishop of Elphin, and Dr. 
O Hea, Bishop of Eoss, on Sunday, November 4th. The 
following is taken from an account of the ceremony, published 
at the time : 

" The Old Quartier Latin was fairly puzzled for tlie past few days. 
Carriages with purpled occupants continually drove towards the Irish 
College, disturbing the monotony of the classic hill. People wondered 
what it all meant, and the curisosite Franyaise was not easily satisfied. 
However, the secret leaked put on Saturday and it was not long until it 
was known, even at the Tuilleries, that the Hector of the Irish College 
was about to be Consecrated Bishop. Early on Saturday morning, 
November 3rd, the immediate preparations for the Ceremony were com 
menced ; and, although there was no lack of excitement, the enthusiasm 
was heightened by the arrival of M. Lacroix, Administrator, accompanied 
by a complete staff from the Tuilleries, bringing a supply of Tapestry, 
Draperies, Trophies, everything necessary for the embellishment of the 
Court, Halls, and Chapel of the College. 

" The College is a fine, old, lofty Building, founded in 1578, by John 
Lee, and is in good preservation ; it forms three sides of a Quadrangle. 
It is entered from the street, La rue des Irlandais, (just beside the 
Pantheon), by a large folding Door-way in the centre of the middle Wing. 
In the Wing on the left is the Refectory, in that on the right are the 
Chapel and Library. The whole Building is skirted with a Colonnade, 
rising as high as the first storey. A series of some fifteen columns in 
bronze, support its arched roofing, which is of green varnished zinc, and 
plate glass. The interior of the Colonnade was well adapted for display 
ing, at the Bishop s Consecration, the rich Tapestry sent from the 
Tuilleries, and for exhibiting the beauty of the groupes represented on 
them. These splendid Works of art, some of which are 20 feet long by 
14 high, were from the celebrated Tapisserie Imperiale of the Gobelins, 
executed in the reign of Louis XIV., of immense value, consisting chiefly 
of Scripture allegorical Pieces after Eaphael, the originals of some of 
which are to be seen at the Louvre or Tuilleries. These were sent for the 
fete, by the Emperor Napoleon, through the Minister of State, to Canon 
Owen Lacroix, Administrator of the Irish Establishments in France, and 
becretary to the Emperor s almoner. In the niches of the windows of 
the Rez-de-haussee, and in the spaces between the Tapestries, were 
arranged piles of standards, representing the Escutcheon of the Napoleon 


" Over the door, in the centre of the grand court-yard, was raised a 
Cross, under which were engraved Protegit una Duas ; on one side the 
word France, on the other Irlande; over the whole, the French eagle was 
supported on each side by tricolor flags. Above, floated the Papal flag, 
and on the Porch, the Green Flag of Erin, with Harp of Gold. 

" On one side of the above was a Scutcheon bearing the Arms of 
Glasgow, with the Inscription Evangelizare Pauperisms misit me. On 
the other side a Cross, with the Arms of Ireland and Scotland, and the 
Thistle and Shamrock entwined together. 

" There was a time when Scotland had its College, too, in Paris ; and 
not far from the Pantheon, over the gate of a fine old Building, is still to 
be seen on a black marble Slab, the Inscription in letters of gold, College 
des Eccossais- 

" Splendid caiidelabras between the columns in the great court-yard ; 
tricolor flags floating in the air ; the names of every Diocese in Ireland 
inscribed in letters of gold, (souvenirs of the past), arranged around the 
canopy, richly ornamented, and raised for the occasion ; the names of 
Scotland, Ireland, and France on every side ; the Cross of St. Andrew, 
and the Banner of St. Patrick, beautifully painted on Scutcheons ; the 
rich and costly Hangings ; the gold and silver ornaments ; formed an 
ensemble of decoration rarely seen in France in a private /te. 

" At an early hour on Sunday morning, the few who were invited to 
assist at the ceremony arrived in the Chapel of the College. It was 
ornamented with rich Hangings, in velvet and gold, and decorated with 
exquisite taste. A canopy of the richest description overhung the High 
Altar, the folded Hangings just permitting the beautiful marble Statue 
of the Madonna to be visible. Two fine chandeliers with 16 branches 
and numerous cut-glass pendants, adorned each side, whilst two others of 
great beauty were hung in front. The large candles on the Altar were 
adorned with the Arms of the Consecrating Bishop and Bishop Elect. 
The carpets on the Sanctuary were of the Gobelins manufacture. The 
Tribunes were in keeping with the rest of the Church. 

" High Mass and the Ceremony of Consecration commenced at 8 
o clock ; the whole community having formed in the Sacristy, whence 
the Procession started. The Right Rev. Dr. Keane, Lord Bishop of 
Cloyne, was Consecrator ; Right Rev. Dr. Gillooly, Bishop of Elphin, 
and Right Rev. Dr. O Hea, Bishop of Ross, Assistant Bishops. These 
three Prelates were residents in the College in their early days. The 
chaplains and other officers of the ceremony belonged to the College. 
There were also present Rev. Father Jean Baptiste Etienne, Superior 
General of the Congregation of the Mission ; the Rev, Superior of St. 
Esprit ; the Rev. Neil McCabe, the newly-appointed Superior of the Irish 
College; Rev. Canon Lacroix, Rev. Canon Lynch, Dublin, (brother of 
the Bishop Elect); Rev. Canon Perraud, Orat., Author of the celebrated 
* Etudes sur FIrlande contemporaine ; Rev. Father Burke, O.P. ; and a 
number of other distinguished personages, lay and clerical, residing in 

"The Ceremonies occupied more than three hours, and 1 were particu 
larly grand and imposing. The bearing of the revered Ecclesiastic, who 
has been placed among the number of the Princes of the Church, was 
most touching and edifying throughout the ceremony. The Mitre was a 
great blow to the humility of the unassuming Rector ; and, towards the 
close of the ceremony, when installed on the Throne with Crozier in 
hand, the strong emotions of his heart were vividly pictured on his 
countenance. But he looked the Bishop in every sense of the word ; and 


when he rose to bestow the Benediction on his children, the majesty of 
the good father impressed all hearts. 

"Atone o clock, the Bishop and Dignitaries met in one of the large 
Halls, together with the Professors and Students. A Presentation, con 
sisting of a superb Mitre and Crozier was made to Dr. Lynch. The 
Crozier bore the following inscription: R mo - D> Lynch, Episcopo 
Arcadiapolitano, Alumni Collegii Clericum Nibernorum, Pariis, in 
signum singularis amoris et gratitudinis, dono dederunt, anno Salutis, 
1866. On the Mitre were the words: Memento Alumnorum tuorum 
Collegii Hibernorum, Parisiis. An Address was also read, in which the 
youths, whilst begging the acceptance of their gift and congratulating his 
Lordship on his new dignity, expressed their sorrow at the great loss 
they were about to sustain by his removal from amongst them. Dr. 
Lynch replied with much feeling and warmth. He said, the Crozier, 
which was the emblem of authority, reminded him of his happy connexion 
with the Irish College; for, throughout the long term of his government, 
he was never called upon to exercise any power but the influence of the 

" At six o clock a grand dinner was given in honour of the elevation of 
the President to the See of Glasgow. It is not often that so many dis 
tinguished Irish have met in Paris. Besides the four Bishops, there 
were the great Irish Preacher, Father Burke, O.P., the Rev. Mr. Hogan, 
the eminent Professor of Theology at St. Sulpice, the Key. Mr. Barnard, 
of the Passionist Fathers, Abbe" Perraud, and the distinguished Superiors 
of the Priests of Saint Esprit. About 160 sat down to dinner. After 
sunset the Court and Galleries were illuminated. The scene on all sides 
was magnificent. The light from the chandeliers, falling on the rich 
tapestries, was reflected out among the long rows of chestnuts planted 
round the court, and had a very brilliant effect." 

After some years, the Bishop of Kildare and Leighlin, Dr. 
Walshe, on account of declining strength, petitioned the Holy 
See to grant him a Coadjutor. The first petition having failed, 
Dr. Walshe, renewed his request, in consequence of which, 
Propaganda elected Dr. Lynch to be Coadjutor of Kildare and 
Leighlin, cum jure successionis, in April, 1869. The Pope gave 
his assent, on the 4th of April, at the same time relieving Dr. 
Lynch from his Scotch Vicariate. The Propaganda " expedited" 
this appointment on the 5th of April, 1869. (Brady s Episcopal 
Succession, Vol. 2, p. 372.) 


By a relaxation in the Penal Laws, effected in 1782, Catholics 
were enabled to acquire freehold property, for lives, or of inheri 
tance ; they were also enabled to establish schools and to 
educate their youth in literature and religion. (O Connell s 
Memoir of Ireland.) The Bishop of Kildare and Leighlin, DR. 
LUKE KEEFFE, at once determined to avail himself of the 
facilities thus afforded for the establishment of a College in 
Ireland for the training and education of a domestic priesthood. 
He was the more urgently impelled to this by the course of 
political events in France, where the impending Revolution fore 
boded the ruin of those Colleges in that country in which the 
Irish clergy had, for the most part, been educated. " To effect 
this object," writes Dr. Doyle, " he was possessed of no means, 
he had no money, no friends able to assist him, no protection 
from the law, no favour or support from the wise or wealthy. 
He had only to cast his heart with its concern on the Lord, and 
to gather from an impoverished clergy and people a portion of 
the means too small for their subsistence. But his faith was 
animated, his confidence in a protecting Providence unbounded. 
He believed that his design was agreeable to God, and under 
His favour he feared not to carry it into effect." Dr. Keeffe at 
first selected the town of Tullow, where he resided, as the place 
for the Diocesan College ; unexpected obstacles, however, having 
interfered with his obtaining an eligible site there, he ultimately 
decided on erecting it at Carlow. Such was his anxiety for the 
success of the undertaking that though closely approaching 
his ninetieth year, and nearly blind he relinquished his home 
in Tullow and took up his abode in, what Dr. Doyle describes as 
a " mean apartment" in the town of Carlow, that the rising 
building might be under his own personal supervision. In 
reply to certain Queries addressed by Government in 1800 to 
the Irish Bishops, Dr. Delany, Bishop of Kildare and Leighlin 
thus refers to this subject: "No sooner had the repeal of the 
Penal Statutes taken place that before opposed an inseparable 
bar to the erection of Catholic schools in this Kingdom, than 
DR. KEEFFE, late R. C. Bishop, in conjunction with the actual 


incumbent (i.e. DEAN STAUNTON, P.P. of Carlow), availed them 
selves of the auspicious moment and, with eager zeal, vigorously 
set about at once commencing this foundation, slender means 
as they could boast at the time, and untoward as the circum 
stances were in which they then stood for the accomplishment 
of so very arduous a measure the united incomes of the two 
founders, both in capacity of Prelate and Parish Priest, not 
exceeding the sum of one hundred guineas a year at that period. 
Nevertheless, by degrees, and generously aided by the Joint 
liberality of the clergy and Roman Catholic laity of the Diocese 
of Kildare and Leighlin, they at length happily completed their 
design, and by means of subscriptions universally entered into 
everywhere through the district, of from a British sixpence and 
a shilling each up to a guinea and more individually in a few 
instances, in each parish, combined with hat collection for brass 
also in every chapel, did they finally execute the work, a large 
handsome edifice nearly 120 feet long, 26 wide in the central 
part, 36 deep in each end or wing, consisting of four stories above 
the surface, besides underground apartments for servants, 
kitchen, cellarage, etc., etc., the three upper stories, 17 com 
modious bedrooms for Superior, Professors, and Students on each 
floor ; 51 in the whole." (This description refers to the centre 
house which forms bat a small portion of the present pile of 
buildings. EDITOR.) "The building stands in a remarkably 
healthy and beautiful situation in the immediate vicinity of the 
town, with a piece of ground annexed of four acres and a quarter, 
the whole recently enclosed on every side by a well-built wall of 
lime and stone ten feet high. There is also a very elegant 
chapel lately built within a few paces of the Seminary, and a 
very neat Infirmary just erected at a more remote distance, but 
within the enclosure, the entire at an expense little short of 

In the College books, under head of Subscriptions, is found 
an item that reveals the fact that the enclosure of the College 
grounds and erection of the Infirmary was done at the cost of 
.the VERY REV. DEAN LALOR, P.P. of Allen : " Augt. 1st, 1798. 
By Cash received from Rev. Dean Lalor of Allen through hands 
of Dr. Delany, for enclosing the College field and building an 
Infirmary, 341 5s Od." 

Dr. Delany continues : " The Priests continued to bestow on 
the College a guinea or half a guinea each after the schools 
were opened, till it was reckoned to be fully established, when 
these donations were wholly withdrawn, and it was left for 
several years back to support itself solely by the surplus profits 
resulting from pensions paid by students. From these economical 


savings have the various expenses of the establishment been 
defrayed, and on such scanty, fluctuating, and precarious resources 
has it even in some degree flourished, till the late enormous rise 
in the price of provisions, fuel, etc., which has given a mortal 
blow to our funds in this way ; whilst her younger but highly 
favoured sister of Maynooth evidently threatens is it lawful to 
say ? to follow it up ere long with the coup de grace, by the 
vast diminution in the number of students, clerical particularly, 
before resorting to it from every province of the Kingdom, but 
who do not, however otherwise well-disposed, choose now to pay 
at Carlow for what they are invited, all both rich and poor, 
equally, to partake of gratis within the former s privileged walls. 
In illustration of the truth of this remark, let me here be per 
mitted to state, that a farmer deemed worth from 14,000 to 
15,000, sterling, has made instant application to me to name 
his son to a place in Maynooth. It is needless to add that his 
prayer was rejected with indignation " 

" There are six professors or teachers, resident inmates in the 
Seminary of Carlow, one of Theology, one of Philosopy, one of 
Belles Lettres, etc., two, of the Classics, and one of writing, etc. 
The three first are French Emigrant Priests, at a stipend of 
fifteen guineas each per annum, as much as could be afforded in 
the present disastrous circumstances of the house. The Pro 
fessor of Divinity is nevertheless, a man of distinguished 
celebrity in his department, and has taught with universal 
applause in several French Universities. . . . The President, 
who acts also in capacity of Procurator or Bursar, receives no 
salary. He is Parish Priest of Carlow." (Memoirs and Corres 
pondence of Viscount Castlereagh, Vol. 4, p. 143.) 

Though the precise date at which the building of the College 
was commenced is not on record, yet there is evidence to show 
that it was begun early in the year 1787. The Lease of the 
ground on which the College stands, was made to Dr. Keeffe for 
a term of 999 years, and is dated September, 1786. It was 
admittedly, the conjoint undertaking of Bishop Keeffe and Dean 
Staunton, Parish Priest of Carlow. The latter succeeded Dean 
Gernon as Pastor of Carlow in March, 1787 ; and Dr. Keeffe 
died September 18th, in the same year, by which time the 
building had already made considerable progress. 


Dr. Staunton was born at Kellymount, in the parish of 
Paulstown, County Kilkenny; the precise year of his birth is 
not known. He made his ecclesiastical studies on the Continent, 
probably at Paris, and, on his return home, was at once employed 


in the duties of the mission. Previous to his appointment to 
Carlow, he had charge of the Parish of Graignamanagh, either as 
Parish Priest or as Administrator. On the death of Dean 
Gernon, P.P. of Carlow, in March 1787, Henry Staunton was 
appointed his successor, being also, at the same time, promoted 
to the dignity of Dean of the Diocese of Leighlin. At this time 
the aged Bishop, Dr. Keeffe, was setting about the erection of 
the College ; Dean Staunton entered with zeal into the project 
and, on the death of the Venerable Prelate on the 18th of 
September, following, continued the direction of the works till 
he saw them completed in 1793. Dean Staunton, on the opening 
of the College, became President, which position he occupied 
until his death in 1814, remaining, at the same time, Parish 
Priest of Carlow. The unselfish nature of his interest in the 
success of the College is evidenced by the fact that from the 
time of his first connexion with it in 1787 to the period of his 
death, he never accepted of any salary. 

Whilst he presided over the College with great solicitude for 
its success, Dean Staunton was not unmindful of the interests of 
the flock committed to his Pastoral care. His zeal for the 
promotion of education in Carlow, is shewn, by the Free School, 
for the education of boys, which he erected and established there 
and on which the following inscription may still be seen: 
"I.H.S. This School was erected by the inhabitants of Carlow 
and its vicinity, under the patronage of the Kev. Dean 
Staunton ;" and, still more, by the foundation of the Presentation 
Convent and Schools, for the education of the poor female 
children of the town. In 1810, the Kev. Andrew Fitzgerald, 
then Professor of Theology at Carlow College, suggested the 
need that existed of such an institute ; the holy pastor at once 
entered into his views with pious enthusiasm, and handed over 
to him a considerable sum for the accomplishment of the good 
work. The first Mass was celebrated in the new Convent by 
Dean Staunton on the festival of St. Francis de Sales, the 29th 
of January, 1811. (Annals of P. Convent, Carlow.) 

The fine cut-stone arch, now at the Convent of Mercy, Carlow, 
was previously the entrance to the parish Church, and was 
erected by Dean Staunton, as his initials and the date : " H. S. 
A.D. 1792" testify. 

Dean Staunton died on the 1st of September, 1814, and was 
interred at the Parish Church ; when the new Cathedral was 
commenced, his remains and those of his successor in the 
Pastoral office, the Very Rev. William FitzGerald, V.F., were 
removed to the Cemetery of the College. On the 29th of 
September, 1814, the Month s Memory for the repose of the 


soul of the Pastor of Carlow, and first President of the College, 
took place. It was attended by the Right Rev. Kyran Marum, 
Bishop of Ossory, the Right Rev. Patrick Ryan, Coadjutor Bishop 
of Ferns, the Very Rev. Arthur Murphy, Vicar-Capitular of 
Kildare and Leighlin, and a large concourse of the clergy. 

On the 1st of October, 1793, Carlow College was opened for 
the reception of students, on which occasion the following 
entered : 

The Rev. John Walsh. 
The Rev. Matthew Reilly. 
The Rev. James Byrne. 
The Rev. William Comerford. 
The Rev. Thady Duane. 
The Rev. Daniel Nowlan. 
The Rev. James Murphy. 
The Rev. John Cleary. 

Of the above, the Rev. John Walsh was afterwards P.P. of 
Borris, County Carlow; Rev. Matthew Reilly was P.P. of 
Philipstown ; Rev. James Byrne, was P.P. of Ballyadams ; Rev. 
William Comerford died at College, 19th April, 1794, and was 
buried at Clopoke, having been a native of that district ; Rev. 
Thady Duane was P.P. of Clonaslee and Rosenallis ; Rev. Daniel 
Nowlan was P.P., first of Kill, County Kildare, and then of 
Paulstown, County Kilkenny. The Rev. James Murphy and 
Rev. John Cleary perhaps were subjects of other Dioceses. The 
seven survivors of the above appear to have all left Carlow College 
in August, 1796, probably on the completion of a three years 
course of Theology. 

The first Professor named in the College books is the REV. 
DOCTOR KELLY, who became connected with the house on the 
20th of October, 1793, and left in the following March. There 
is reason to suppose him to be the same " Rev. J. Kelly, D.D., 
Parish Priest of Rathoe and Ballon," who, according to the 
inscription on his tomb at Kellistown " Departed this life on the 
5th March, 1799, aged 43 years." 

The next Professors of note we meet with are the REV. MR. 
NOGIER, who came to the College November 19th, 1794; the 
REV. MR. LA BRUNE, and the REV. MR. CHABAUX, who came in 
April, 1795. These were the three French Emigrant Priests 
referred to by Dr. Delany. They continued at Carlow College 
for several years, but ultimately returned to their own country. 
We are indebted to the accomplished Author of " Irish Wits 
and Worthies," for the following, p. 93 : "The late Very Rev. 
Dr. Yore was fond of telling the following ancedote : One day, 
when walking in Carlow College park, my letters and the 
Evening Post were placed in my hands, containing the news of 


the restoration of the Hierarchy in France. Never can I forget 
the scene. I meant only to amuse the French priests with an 
item of ephemeral news ; but instead of awakening a momentary 
interest, I found that I had touched a chord of thoroughly 
spiritual cadence which vibrated long and sensitively. There, 
on the spot, they flung themselves upon their knees, bareheaded, 
and fervently raising their hands and eyes to heaven, they 
uttered a loud, extempore prayer of thanksgiving, so beautiful 
and touching, that I have never since recalled the scene without 
participating in the emotion which had agitated their own 
hearts. " 

The REV. PATRICK KEATING became a Professor at Carlow on 
the 1st October, 1795. He continued at the College until 
March, 1800. He appears to be the same who died " Parish 
Priest of Tinryland and Bennekerry, March 19th, 1813, aged 52 
years." See his Epitaph at Bennekerry Churchyard. 

On the 1st of March, 1800, the Rev. Andrew FitzGerald, 
O.S.D., entered Carlow College as Professor of Humanity. 


Dr. FitzGerald was the son of James FitzGerald and Mary 
FitzGerald nee Knaresborough, and was born in High Street, 
Kilkenny, in November, 1763. He was lineally descended from 
the FitzGeralds, Barons of Cluain and Brownsford, of County 
Kilkenny, a branch of the Desmonds who forfeited title and 
property on account of their adherence to King James II. 
Baron FitzGerald, ancestor to the priest, was killed at the battle 
of Aughrim ; after he fell, his horse galloped home, having his 
master s sword attached to the saddle. This sword is now in the 
Museum of the Kilkenny Arch. Association. Andrew Fitz 
Gerald received his classical education in the College of Kilkenny. 
In his sixteenth year he became an alumnus of the University 
of Louvain. It was whilst there that he joined the Order of St. 
Dominic. After a philosophical and theological course of seven 
years at Louvain, he proceeded to Lisbon where he passed from 
the rank of student to that of Professor, being engaged for six 
years teaching Philosophy. A Document bearing the signature 
of the Master-General of the Dominican Order at Rome testifies 
that Father FitzGerald was promoted to the Degree of Master 
of Arts, on the 4th of September, 1788. He returned to Ireland 
in 1792 and, shortly after, was placed, with Rev. Patrick 
McGrath, in charge of St. Canice s Academy, Kilkenny, where 
he continued, until the 1st of March, 1800, when he became 
Professor at Carlow College ; he there taught successively, the 
Classics, Philosophy, Theology, and Sacred Scripture. 


On the death of the President, Dean Staunton, in 1814, 
Father A. FitzGerald succeeded him in that office. He im 
mediately arranged to have the College and its property vested 
in trustees. In September, 1832, he was thrown into prison for 
refusing to pay the tithes. Dr. Troy, Archbishop of Dublin, 
offered him an important appointment at Maynooth College, 
but Father Andrew declined the offer, as he did others of the 
like nature, and remained at Carlow College till his death, which 
took place on the 14th of September, 1843. His remains were 
interred in the Cemetery of the College. (See Paper on "The 
Catholic Schools of Kilkenny," by Rev. N. Murphy, in Trans 
actions of the Ossory Archceological Society, Vol. 2, Part 2. 
Father Murphy acknowledges to have received his information 
regarding Dr. FitzGerald, from the late Right Rev. Dr. Kinsella, 
Bishop of Ossory, and Maurice Lenihan, Esq., J.P., M.R.I.A., 
both of whom were pupils at Carlow College during his Presi 

On the application of Dr. FitzGerald, Carlow College was 
incorporated, by Royal Charter, with the University of London. 
Amongst those who entered Carlow College in 1801, we find 
the names of William Yore afterwards Monsignor Yore, Y.G., 
Dublin and Peter Joseph Kenny, who subsequently entered the 
Society of Jesus, and was justly regarded as one of the most 
distinguished ecclesiastics of his time, as a preacher, a theologian, 
and a master of the spiritual Life. 


In the College books, under date, September, 1803, we 
find the name of "the Rev. Kyran Marum, Professor of 
Philosophy." Doctor Marum was born at Rathpatrick, 
Galmoy, County Kilkenny, in 1772, being the son^ of Pierce 
L. Marum and Eleanor his wife, nee Fitzpatrick. He 
made his classical studies at the Academy, James s Street, 
Kilkenny, from whence he proceeded, at the age of thirteen, to 
the Irish College of Salamanca. There he completed his sacred 
studies and passed the required examinations for his degree of 
Doctor in Theology. He afterwards occupied the position of 
Professor and Vice-Rector of that College,until he was summoned 
home by his Bishop, in 1798. He then served in the capacity 
of curate at Durrow, until his appointment as Professor at Carlow 
College. At Carlow he filled successively the chairs of 
Philosophy and Theology." Dr. Marum left Carlow College in 
1810, on his appointment to the Parish of St. John s, Kilkenny. 
On the death of Dr. Lanigan, Bishop of Ossory, in March, 1812, 
Dr. Marum was selected by the clergy as his successor, but 
owing to the troubles of the Church at the period, his canonical 


election at Rome did not take place till after the liberation of 
Pope Pius VII., in November, 1814. Dr. Marum died at 
Kilkenny on the 22nd December, 1827, at the early age of 55. 
(Paper on " Catholic Schools of Kilkenny") 

September 1803, "the REV. JOHN BARRETT, Professor of 
Humanity." This Professor s name appears in the College 
books for the succeeding three years. He was held in high 
esteem by the President, Dr. FitzGerald, for his great knowledge 
of the classics, and his skill in the composition of Latin Poetry. 


On the 1st of September, 1803, John England entered Carlow 
College as an ecclesiastical student. He was born in the city of 
Cork, on the 23rd of September, 1786. The Bishop gives the 
following account of his parentage : " More than 45 years have 
passed away since a man, then about 60 years of age, led me into 
a prison and showed me the room in which he had been confined 
during upwards of four years, in consequence of the injustice to 
which the Catholics of Ireland were subjected in those days of 
persecution. On the day he was immured, his wife was seized 
with fever, the result of terror. Whilst she lay on her bed of 
sickness, she and her family were dispossessed of the last 
remnant of their land and furniture ; she was removed to the 
house of a neighbour to breathe her last under a stranger s roof. 
Her eldest son had completed his seventeenth year a few days 
before he closed her grave. Two younger brothers and two 
younger sisters looked to him as their only support. He 
endeavoured to turn his education to account. It was discovered 
that he was a Papist, and that he was guilty of teaching 
mathematics to a few scholars, that he might be able to aid his 
father and support his family. Informations were lodged 
against him for this violation of the law, which rendered him 
liable to transportation. Compassion was taken on his youth 
and misfortunes, and, instead of proceeding immediately to the 
prosecution, an opportunity was given him of swearing before a 
Protestant Bishop that he disbelieved in the Doctrine of 
Transubstantation, etc., and the certificate of the bishop would 
raise a bar to his prosecution. He managed to effect his escape 
and fled to the mountains, where he remained more than a year, 
subsisting on the charity of those whose children he had been 
teaching, but in most painful anxiety about his father, brothers, 
and sisters. The Declaration of American Independence having 
led to a relaxation in the penal laws, the fugitive returned by 
stealth to the city and was enabled to undertake the duties of a 
land-surveyor, to have his parent liberated, his family settled, 


and he became prosperous." Bishop England was the eldest 
son of this martyr to Catholic truth and sincerity. (From 
Memoir, by Mr. 0. Read.) 

"A modesty the most sensitive, a kindness of heart the most devoted 
distinguished John England, even in boyhood, and endeared him to all 
within his sphere, long before the development of those great intellectual 
powers that have ranked him with the ablest and most eminent men of 
his time. It were, indeed, easy to furnish instances from his earliest age, 
of that fervour of devotion, that greatness of soul, that lofty spirit of self- 
sacrifice, that ennobled him living, and embalm his memory, dead. 
Having providentially recovered from a severe fever that attacked him 
in the seventh year of his age, accompanied by an ulcerous affection of 
the throat which rendered the removal of one of the tonsils necessary, he 
received all the advantages of education that the schools of his native 
city afforded. Dr. Hutch, (Life of Nano Nngle,p. 36), states that young 
England pursued his early studies at a Protestant school, and, being the 
only Catholic pupil, he was subjected to many galling insults on account 
of his faith, not only by his companions, but even by his master, whose 
bigotry got the mastery over his charity and his sense of public duty. 
Having been withdrawn from this establisment, he had, as private tutor 
for two years, a barrister then resident in Cork, and it is not unnatural 
to infer that he was largely indebted to the training received under this 
gentleman for much of that accuracy of thought and keen logic which 
distinguished him as a controversialist in later years. Having made con 
siderable progress in his studies, his father became desirous that he should 
turn his attention to some pursuit in which he could forward him in life, 
but, when on the eve of doing so, he was agreeably surprised by his son 
unexpectedly communicating to him his wish to embrace the ecclesiastical 
state a wish which he stated to be the result of nearly two years of 
silent reflection, and on the fulfilment of which he declared his heart to 
be firmly and unalterably fixed. Mr. England s parents gladly seconded 
his views. From this time to his entrance at College a space of two 
years he occupied himself in more assiduous application, having, at the 
desire of his Bishop, the Eight Kev. Francis Moylan, placed himself 
under the particular guidance of the Very Rev. Robert McCarthy, Dean 
of the Diocese. . . On the 31st of August, 1803, Mr. England left 
Cork for the College of Carlow ; and in two years after his entrance he 
commenced delivering catechetical instructions in the parish Church 
which, not only the children, but the adults of the town and neighbour 
hood thronged to hear. He likewise devoted much of his leisure time to 
the religious instruction of the Catholic portion of the Cork militia, then 
stationed in Carlow under the command of Colonel Longfield. This 
officer was persuaded by some bigoted fanatics to bring to court-martial 
the men that attended these instructions, but, to the mortification of the 
persecutors, the enquiry ended in his sanction and approval of the young 
apostle s proceedings, who frequently after expressed his delight that his 
mission, like that of the great Francis de Sales, had its commencement 
amongst the military. 

" His religious instructions was not, however, the sole benefit derived 
by Carlow from the exertions of Mr. England. Before his departure 
from it he laid the foundation of a more lasting claim to the gratitude of 
its inhabitants by procuring the establishment there of a female peni 
tentiary, and the erection of male and female poor schools, which latter 
institution chiefly suggested the formation of the Presentation Convent. 


He took his departure in the year 1808, to the great regret of all, both 
students and Professors, particularly the Venerable President, who 
expressed the most unaffected sorrow at their separation and returned 
to Cork to receive Holy Orders, for which Dr. Moylan had, without 
apprising him, obtained a Dispensation from Home, Mr. England not 
having attained the canonical age. On the 9th October, that year, he 
received the Order of Deacon, and Priesthood the following day. Im 
mediately ofter his Ordination, he again visited Carlow to regulate the 
affairs of the different establishments there which had been under his 
superintendance and resign the charge of them. After a stay of a fort 
night, he returned to Cork. It will not be amiss to state here the 
grateful recollection he retained to the last, of what he esteemed the 
judicious method of his spiritual guardians at Carlow College, whose aim 
he represented to have been to form their pupils to habits of independent 
devotion, so that, when they should emerge from the security of the 
cloister to the exposure of the world, their piety might not fail for want 
of those accustomed helps of religious Sodalities which, however useful, 
where they are maintained, are unhappily not often found in these ages 
of infidelity, beyond the precincts of the Seminary. 

" On his return to Cork, Mr. England was appointed lecturer at the 
Cathedral. The Bishop himself announced the appointment from the 
altar, and requested the attendance of the congregation at the lectures. 
At the Bishop s request he commenced a series of these on the Old and 
New Testaments. On Sundays, besides the lectures at the Cathedral, he 
delivered an exhortation in the small chapel of the Presentation Convent, 
which was crowded. He was at the time, chaplain of that Convent. 

" On his arrival from Carlow, the present Magdalen Asylum, built at 
the expense of Mr. Therry, was in progress of erection. To this he im 
mediately turned his attention and, up to the time of its opening in June 
1809, he assembled six of the unfortunate beings who were to be its 
future inmates, whom, with the assistance of his friends, he supported 
till the house should be opened for their reception, placing them under 
the care of the person who was afterwards matron of that institution. 
Another of his labours at the time was the publication of a monthly 
periodical, The Religious Repertory, which he originated in May of the 
same year, with a view to diffuse a spirit of piety amongst the people, 
and to withdraw them from the perusal of books of a, dangerous or im 
moral tendency. He likewise established a circulating Library in the 
parish of St. Mary s, Shandon. He next turned his attention to the city 
jail, and, Government not then allowing a salary for the Homan Catholic 
Chaplain, gave his services gratuitously for no inconsiderable time. In 
1812 he was appointed President of the Diocesan College of St. Mary, 
opened by Dr. Moylan for the education of Candidates for Holy Orders, 
and taught in it the Theological course. 

"In the commencement of 1814, Mr. England was providentially 
preserved under the following circumstances : Having left Cork for 
Dublin on business of a spiritual nature, a heavy fall of snow, which 
came on during the night, prevented the Mail Coach, in which he 
travelled, from proceeding beyond Carlow. Mr. England s business was 
urgent and, having no better mode of proceeding, he resolved, with some 
others, to walk the remaining part of the journey. The snow had fallen 
to such a depth as to cover altogether the huts on the roadside, and he 
at one time narrowly escaped fracturing his leg by thrusting it through 
the chimney of a cottage. After proceeding some distance, and feeling 
fatigued, he drank of the snow water to refresh himself. This produced 


sickness and, unable to keep pace with his fellow-travellers, he fell 
exhausted on the snow. He reached with some effort, a little elevation, 
as he thought to expire, and there fell into a swoon. In this state he 
was fortunately discovered by a countryman, who, with difficulty, restored 
him so far that he was able to articulate : / am a priest. The man 
assured him that at any risk he would not abandon him, and with the 
assistance of others who happened to reach the spot, conveyed him to 
the nearest house. Here he quickly recovered strength and pursued his 

" During the year 1814, Mr. England powerfully exerted himself in 
opposing the Veto, which was then the universal topic of conversation 
amongst the Catholic body both in this country and England. He looked 
upon it as an insidious attempt to undermine and sap the foundations of 
the Irish Church, and assailed it incessantly with voice and pen. In the 
Repertory, he warmly espoused the cause of the anti-Vetoists, and he 
held up to deserved contempt those and there were high and influential 
names amongst them who with the power of constitutionally gaining 
their rights, would, with fawning servility, accept them as a ministerial 
boon, and give in exchange the freedom of that religion which their 
ancestors had preserved with their fortunes and their blood. Happily 
the boon was rejected, and the rights have been obtained. 

" On the death of Dr. Moylan, Dr. Murphy, succeeded, and, in 1817, 
appointed Mr. England to the parish of Bandon, on the death of the Rev 
James Mahony. He continued in this parish till his appointment to the 
See of Charleston, in the year 1820, the Bulls of which were expedited 
from Eome on the 2nd of June in that year. On the arrival of the Bulls 
Mr. England withheld the knowledge of them from his family for some 
time, not wishing to afflict them, particularly his mother, his surviving 
parent. He was Consecrated on the 21st of September, J 820, by the 
Right Rev. Dr. Murphy, assisted by Dr. Marum, Bishop of Ossory, and 
Dr. Kelly, Bishop of Richmond, several other Prelates being present. 
He was entertained at a public dinner which was attended by the most 
respectable inhabitants of Cork, both Catholic and Protestant. He left 
for Belfast on the 10th of October, accompanied by his youngest sister, 
who resolved to be the partner of his privations and perils, and 
after a delay of a fortnight waiting for the vessel, set sail for the 
United States. Shortly after putting to sea, the weather became 
tempestuous, and they were driven into Milford Haven, having narrowly 
escaped shipwreck, where, after having remained ten days for repairs, 
they again set sail, and, after a severe passage, reached Charleston on the 
30th of December. It would extend beyond our limits were we to enter 
into the details of Dr. England s successful and distinguished Episcopal 
career. He died, deeply regretted, on the llth of April, 1842. A 
Collected Edition of his writings, extending to five large Vols., has been 

Eublished in the United States ; a Memoir of Dr. England is prefixed, 
jom which the present notice has been mainly extracted." 

in the list of students at Carlo w, under date, the 4th of February, 
1802. In little more than a year later, this young man met with 
an untimely end, being drowned in the river Barrow whilst 
endeavouring to save the life of a fellow-student and dear friend. 
In the College Cemetery a tablet has been placed over his 
grave: Sacred to the Memory of Robert Frederick Holmes, 


student of Carlow College, who departed this life the 8th of 
August, 1803, in the 22nd year of his age. This Monument 
has & been erected by the Rev. Henry Staunton, President of said 
College." Then follows a long inscription, lauding the virtues 
of the deceased. " Happy," it says of him, " in the accomplish 
ment of his dearest and oft-repeated wish in life, to die in the 
God-like exercise of Charity, after a generous but, alas ! fruitless 
effort to snatch from the devouring flood, and save his tender, his 
beloved companion in life, unmindful of his own." 


The College books show that " Mr. O Connor of Baltinglass," 
commenced as teacher of classics there, in October, 1804. On 
his subsequent promotion to Holy Orders, he continued at the 
College as Professor of the Humanities until he received charge 
of the Parish of Maryborough, where he also discharged the 
duties of Vicar-Forane and Master of Conference. He died on 
the 17th of February, 1855, aged 75 years. " The Monuments 
of his zealous labours that are to be seen, in the Church of 
Maryborough which he built, in the other Chapels and Schools 
of the Parish, in the Presentation Convent, and in the House of 
the Christian Brothers that he established, will give some idea to 
a future generation, of his far greater labours for the moral im 
provement of the Parish, during his long care of it." (Inscription 
over his grave.) 


In 1804, the Rev. Joseph D Raftery was appointed on the 
teaching staff of the College. He was not a native of the 
Diocese or Province. He acted for some time as Dean of 
Residence to a house in Browne Street, occupied by a number of 
ecclesiastical students, for whom there was not accommodation 
within the College bounds. He continued at the college for 
many years. 


"Mr. Michael Slattery, Diocese of Cashel," appears as a 
student at Carlow College, in 1805. Dr. Slattery had graduated 
as Master of Arts at Trinity College, Dublin. On the comple 
tion of his ecclesiastical studies in 1809, he was appointed 
Professor of Philosophy, and subsequently, on the Consecration 
of Dr. Doyle, he succeeded to the Chair of Theology. On the 
death of Archbishop Everard, in 1822, Dr. Doyle, who knew so 
well the eminent qualifications and piety of Dr. Slattery, exerted 


himself to have him appointed to the See of Cashel. In this, 
however, he was unsuccessful for the time. A warm personal 
friendship founded on mutual esteem was maintained throughout 
life between these Prelates. When the earthly career of Dr. 
Doyle was drawing to a close, in 1833, being too unwell to per 
form the journey to Maynooth, he wrote, strongly recommending- 
the appointment of Dr. Slattery to the Presidency of that College, 
rendered vacant by the resignation of Dr. Grotty, which appoint 
ment accordingly took place. On the death of Dr. Laffan, in 
the same year, Dr. Slattery was appointed to the Archiepiscopal 
See of Cashel. His election by Propaganda took place, Novem 
ber the 26th. His Brief was dated December 22nd, 1833, and 
his Consecration took place on the 24th of February, 1834. He 
died in 1857. (Brady s Episcopal Succession.) 


" He was born at Donore, County Carlow,on the 24th of May, 
1793. His parents, shortly after his birth, removed to Kilrush, 
County Kildare. Young though he was, the unusual occurrences 
of the year 1798 left a strong impression on his memory ; he had 
a distinct recollection of having spent night after night, with his 
parents and the other members of his family, in a sandpit 
situated upon the farm, being obliged to have recourse to this 
measure in order to avoid the outrages to which even the most 
peaceable inhabitants were constantly subjected by the brutal 
yeomanry and soldiery whom the proclamation of Martial Law 
had practically rendered irresponsible for their conduct. Having 
received his rudimentary education at a Quaker s School at 
Ballytore, James Maher entered Carlow College in 1808, where 
he continued for eight years. Then, after remaining a year at 
home, he, in June, 1817, set out for the Eternal City, where in 
the Yincentian House of Retreat at Monte Citorio, he pursued 
his Theological studies. On the 9th of September, 1821, he 
received the Order of Priesthood and, some weeks later, set out 
on his return to Ireland. His first appointment was to the 
curacy of Kildare, but, after a few months, he was transferred to 
Carlow. In 1827, Father Maher was appointed Parish Priest of 
Leighlin Bridge. Towards the close of 1830, he was translated 
to the united parishes of Goresbridge and Paulstown. In 1833, 
the Bishop, Doctor Doyle, finding his illness on the increase 
expressed a wish to Father Maher that he should return to 
Carlow and take up his abode with him at Braganza. This wish 
was readily complied with ; Father Maher at once resigned his 
parish and it became his privilege to assist that great Prelate, 
whom he loved with true filial devotedness, during the last 



months of his Episcopate, till his death, on the 15th of June, 
1834. Father Maher ever cherished a most devoted affection for 
the memory of Dr. Doyle ; he ever loved to speak of him, and 
he at all times did so with unbounded enthusiasm. One item 
of Father Maher s last Will is strikingly characteristic of his 
attachment to this great Prelate ; it was a bequest of 20 " to 
keep in repair the Statue of the Right Rev. Dr. Doyle," in 
Carlow Cathedral. 

"Father Maher continued to act as Administrator of the 
Parish of Carlow till the close of 1837 when he was appointed by 
Dr. Haly to fill the chair of Theology and Sacred Scripture in 
Carlow College. 

" On the 20th of January, 1841, Father Maher was appointed 
P.P. of Carlow-Graigue. Having suffered in 1844 from a severe 
attack of illness, the Bishop gave him leave of absence. He 
proceeded to Rome, where he remained two years. On his 
return, in June, 1846, he resumed his pastoral duties. Soon 
after commenced the dreadful famine. Father Maher gave 
abundant proof of his solicitude in behalf of the starving poor 
during this most trying period. 

" Soon after the Famine visitation, Dr. Taylor, president of 
the College, invited Father Maher to take up his residence there, 
which offer, with the approval of the Bishop, he gratefully 
accepted. He was thus within a few minutes walk of his 
parochial Church, whilst he was free from the troubles of house 
keeping, and enjoyed moreover the most amiable and literary 
society that he could desire. He continued to live in the College 
till a few years before his death, and throughout this long period 
he was loved and venerated alike by the superiors, professors, 
and students. 

" His last illness was long and painful. He was greatly com 
forted by the blessing of His Holiness which was notified to him 
by telegraph a short time before his death. He expired on 
Holy Thursday, April 2nd, 1874. On Easter Monday his 
obsequies were solemnly performed in the Cathedral of Carlow. 
The Bishop of Ossory was Celebrant. His Eminence Cardinal 
Cullen and the Bishop of Kildare and Leighlin and his 
Coadjutor, were also present. About 200 priests assisted; at 
the conclusion of the ceremonies his remains were borne amid 
a vast and sorrowful multitude to his own parochial Church of 
Carlow-Graigue where, at the Gospel side of the Altar, they rest 
in peace." The foregoing particulars are taken from a Memoir, 
by the Right Rev. Dr. Moran, Bishop of Ossory, prefixed to a 
Collected Edition of the Letters of Father Maher, edited and 
published by his Lordship, in 1877. 



" John Therry of Cork," appears on the Roll of Students in 
1812. The Very Rev. John Joseph Therry, the Venerable Arch- 
priest and Apostle of Australia, was born at Cork in the year 
1791. He had the inestimable advantage of being born of 
enlightened and exemplary Christian parents who trained him 
to virtue and piety from his childhood. In 1812, he entered 
Carlow College to prepare himself for the priesthood, where he 
made his course of ecclesiastical studies, having for his Professor 
of Theology, Dr. Doyle, afterwards the illustrious Bishop of 
Kildare and Leighlin. During his collegiate career he secured 
the affectionate regards of his superiors and formed many 
friendships which lasted for life. He was a class-fellow of the 
present Patriarchal Parish Priest of Abbeyleix, the Rev. Thomas 
Nolan, who describes Father Therry as smart and intelligent, 
but of retiring habits. Even at this early period his mind was 
strongly directed to that species of labour to which he after 
wards devoted his life. He organized, we are told, an Associa 
tion of young ecclesiastics to engage to recite certain prayers, 
daily, for the spread of the light of the Gospel amongst those who 
were seated in darkness. Those young men also offered their 
lives to God for His service in foreign countries if it should 
please Him, by any special sign, to .manifest an acceptance of 
that oblation. Father Therry was ordained priest in April, 1815, 
by the Most Rev. Dr. Troy, Archbishop of Dublin. His first 
mission was in Cork, the city of his birth. He was attached to 
the Church of SS. Peter and Paul, where he remained two years. 
He was then transferred to the Cathedral, where he ministered 
for three years. During this time he resided with the Bishop, 
the Right Rev. Dr. Murphy, to whom he was strongly attached, 
and who loved him with a paternal affection. But in the midst 
of this happy and useful life in his native city, his mind still 
retained its early bent ; he awaited only the call to a more 
extended and arduous field of missionary labour. A circum 
stance occurred at this time that directed his attention to 
Australia. Walking one day in the streets of Cork, a waggon 
passed him containing a number of his countrymen hand-cuffed, 
and guarded by a military escort. On inquiry, he found that 
they were convicts being conveyed to the hulk, about to sail for 
Botany Bay. He at once went into an adjoining book-seller s 

* This sketch of the Life of Father Therry is kindly contributed by the Rev. 
Andrew Phelan, P.P., Mountrath, who w as personally acquainted with the 
Venerable subject of it whilst engaged in missionary labours in Australia. 


shop, bought some twenty or thirty prayer-books, threw them 
amongst the convicts, and, then and there, resolved to follow 
them to the other side of the earth to save their immortal souls 
from destruction. About this time, too, he made the acquain 
tance of Father O Flinn who had been, just before, forcibly 
expelled from Australia. A few words about the previous 
history of Australia may be appropriately inserted here. The 
Colony was founded in 1792 ; the first batch of convicts and 
English officials took possession of the country in that year. 
There was not any Catholic Priest in the Colony till 1801. In 
December of that year there arrived three Irish Priests who had 
been sentenced to transportation for complicity in the Rebellion 
of 1798. Their names were Dixon, Harold, and O Neill. About 
a year later, the authorities discovered that they had transported 
the wrong man in the person of Father O Neill. He was 
accordingly sent home and ended his days, it is said, in a 
Monastery near Mullingar. The other two priests remained in 
the Colony as convicts, for seven or eight years. During this 
time they were allowed it is believed through the intervention 
of Henry Grattan to discharge some of their clerical duties, 
but under the most galling restrictions. Broken down in health 
and spirits, they left about 1809. The Colony was then without 
a priest till 1817. In that year there arrived in the Colony a 
very holy priest, Father O Flinn. After labouring zealously and 
efficiently for two years, he was forcibly expelled the Colony by 
the bigoted Government officials, and sent back to Europe. 
Soon after his arrival in Cork, he was introduced to Father 
Therry to whom he gave an account of the state of affairs in 
Australia. Father Therry recognized this as the opportunity he 
had been looking for. After some difficulty, he succeeded in 
in obtaining the sanction of his Bishop, the holy See, and also of 
the English Government. He sailed from Cork early in 
January, 1820, but did not reach his destination till April. 
When he started for Australia the voyage was long and perilous; 
now it is performed in 45 days as a pleasure trip. Affairs in 
Australia at the time did not wear a cheering aspect. It is a 
curious fact that the first batch of convicts and officials were, 
more than once, during their first year there, in imminent danger 
of being starved to death. The/ had to depend altogether, for 
their supplies, on England. Now, they, not only support their 
own population, but, moreover, send large quantities of corn and 
meat to the mother country. Father Therry was accompanied 
by a colleague in the person of the Rev. P. Connolly, who does 
not appear to have lived many years, as Father Therry 


was, for some time, the sole missionary Priest in New South 

Father Therry, provided as he was with credentials from 
Church and State, had not much difficulty in entering on the 
discharge of his clerical duties. He was, however, received but 
coldly by the bigoted officials of the day, who also placed every 
obstacle they could in his way. Many interesting anecdotes are 
related of Father Therry during this time. A priest of the 
Diocese of Kildare and Leighlin, on his arrival in Sydney about 
1862, called on Father Therry. He found the fine old Priest at 
Balmain, one of the beautiful and picturesque suburbs of 
Sydney, in an humble dwelling. He received his visitor with 
great kindness and courtesy. Though naturally of a distant 
manner, he showed that he had an affectionate and vivid 
recollection of the old Alma Mater and his days there. He 
asked his visitor where he was about to be stationed, and being 
told that Maitland was his destination, " It is now many years 
ago," said Father Therry, " since I celebrated the first Mass in 
Maitland under very painful and peculiar circumstances. I 

* The following letter from Eight Rev. Dr. Poynter to the Right Rev. Dr. 
Doyle will be of interest in connexion with this subject : 

"4 Castle Street, Holborn, London, Oct. 13, 1825. 

"Mr DEAR LORD, I have been desired by Earl Bathurst, to find two Roman 
Catholic Clergymen to be sent to New South Wales. There is one there already, 
the Revd. Mr. Therry ; besides the Revd. Mr. Connolly, at Van Dieman s Land. 
But it seems that the labours of two more are called for in New South Wales. 
Not having any clergyman free and proper to be sent on such a mission, I beg 
leave to ask your Lordship if, from among the prudent and laborious Priests of 
your Diocese, you could not spare two. who would go and devote their meritorious 
labours to the great cause of Religion and of the salvation of souls in that distant 
Colony. The Rev. Mr. Connolly, in one of his letters, observed to me, that it 
was amongst the zealous and laborious Vicars, working under the Parish Priests 
in Ireland, that those apostolic men were to be found who are wanted in New 
South Wales. I need not point out the requisite qualifications of those who are 
to be selected. Your Lordship s recommendation would be the greatest satisfac 
tion to me. Earl Bathurst expressed a wish, that those who are to be sent should 
be men who would confine themselves solely to their Religious duties. If it should 
be in your power to engage two good priests of your Diocese, whom you judge to 
be duly qualified for this mission, you will confer a great benefit on Religion and a 
great favour on me. Lord Bathurst has informed me, in answer to the question 
which I put on the subject, that the clergymen who shall go out will receive 100 
each, per annum, out of the colonial funds ; that passages will be provided for 
them at the public expense ; and that no objection will be made to their receiving 
six months pay in advance, which will be issued to them whenever they may be 
reported to be ready for embarkation. 

* * * * 

" I have the honour to be with respect and affectionate attachment, 
" My dear Lord, your Lordship s faithful and devoted servant, 


"The Right Rev. Dr. Doyle, &c., &c." 


heard that a number of Irishmen were to be executed there at 
the end of the week. The overland route was then almost im 
passible. There was only one small Government steamer going 
to the Hunter Eiver District, in which Maitland is situated, 
each week. I was refused a passage in the steamer, by the 
Government authorities. I started on horseback with a trusted 
Irish friend. After travelling uninterruptedly for a day and 
night we reached Maitland at five o clock on the morning fixed 
for the execution. I at once set about preparing the men for 
death. I then celebrated Mass, administered Holy Communion 
to them, and, in a few hours afterwards, attended at their 
execution." Such was the beginning of the Catholic Church in 
Maitland. Now, within a few paces of the scene of this 
execution, there resides an Irish Catholic Bishop, with his 
College, Convents, Cathedral, and all the luxuries, so to speak, 
of the Catholic Church. 

Another anecdote was related by the Venerable Archdeacon 
McEnroe, the fast friend and fellow-labourer of Father Therry. 
One day Father Therry happened to hear that a Catholic 
soldier was lying dangerously ill in the Barrack at Sydney. He 
proceeded at once to attend the sick man but, on presenting 
himself at the small entrance-gate the soldier on guard informed 
him that he had express orders not to allow him to pass, arid, 
suiting the action to the word, he presented his musket with 
bayonet fixed, to oppose his entry. Father Therry said he would 
see the dying man or perish in the attempt, and rushed forward. 
The soldier it is supposed he was an Irishman shrank from 
turning his deadly weapon upon the priest, " and thus," said 
Archdeacon McEnoroe, " Father Therry administered the rites 
of the Church to the dying man, despite the opposition of the 
devil and his accomplices, the bigoted military officials." 

The following, connected as it is with freedom of education, 
is worth relating. Father Therry having opened a school in his 
first temporary Church, the Governor of the day, as soon as he 
heard of it, sent his underlings at once to shut it up. They 
expelled Father Therry and his pupils for, like Montalembert 
in France, under similar circumstances, he was himself acting as 
teacher. They closed the school, placing a padlock on the door. 
In this dilemna the priest went for advice to Mr. Wentworth, a 
rising English barrister of liberal views. Mr. Wentworth told 
him that the act of the authorities was illegal ; he then returned 
with Father Therry and, calling for a hammer, himself broke 
open the door and reinstated the teacher and his pupils. This 
was the first blow struck for liberty of Catholic Education in 
Australia : strange, that it should be the act of an Englishman 


and a Protestant ! Father Therry lived to see the Catholic 
Church, not only free, but placed on terms of perfect equality 
with the English Protestant Church, and even endowed by the 
State. This was the work of a great Irish statesman, Sir Richard 
Burke, whose memory is revered in New South Wales to the 
present day. Father Therry, by his conciliatory manner and 
prudent bearing, contributed much to overcome the bigotry and 
concilate the prejudices of the English Protestant party then 
ruling the country. His personal character was above reproach, 
his zeal for the advancement of Catholic interests was prudent 
and enlightened. Charity and meekness, combined with firm 
ness were the weapons he made use of in this warfare. He 
kept entirely aloof from politics, to which he was naturally 
averse. Besides, the Catholics, at the period referred to, were 
in such a hopeless minority that any combination or party 
action of theirs would have been ruinous. The great political 
movement that soon after was set on foot by the colonists was 
one in favour of self-government. After a difficult but well- 
sustained struggle, they succeeded in obtaining a splendid 
constitution, under which the colony has progressed in a 
wonderful manner. Father Therry held aloof altogether from 
political or public matters of a secular nature; he was fully 
occupied with a higher and holier work, namely, in the building 
of Churches and Schools. He fortunately secured a most 
desirable site for his first Church in Sydney ; it is a triangular 
plot bounded on one side by the Government demesne, on 
another by the public Park of the city, and on the third, by the 
public Museum and its annexed grounds. On this plot Father 
Therry erected the first permanent Catholic Church in Australia. 
It was a large and commodious house of worship, built of fine 
Sydney granite. He received liberal assistance from his 
Protestant fellow-colonists. It was built in a great measure by 
prison labour, the Irish convicts joining in the work as a labour 
of love. It was the Religious centre towards which the Catholics 
of this Colony turned with affection for many years. This 
Church was destroyed by fire on the 29th of June, 1855. The 
most affecting scenes took place on the night of the burning. 
The Irish Catholics wept like children; some of those who 
witnessed it felt themselves forcibly reminded of the description 
given in Holy Writ of the Jews weeping over the ruins of the 
Temple. The Catholics of Sydney evinced wonderful faith and 
courage on the occasion. The fire had scarcely been extinguished 
when they held a preliminary meeting to take measures for 
replacing their former Church by a second and more magnificent 
structure. This is now rising, phoenix-like, from the ruins, and 


will be the finest Cathedral in the Southern Hemisphere. A 
portion has already been completed, and was opened with great 
solemnity in last September. As in building its predecessor, so 
also on this occasion, the Catholics have been generously 
assisted in this great work by their Protestant fellow-colonists. 
At the first meeting after the fire, held in the Theatre at Sydney, 
the then Governor, Sir John Young, afterwards Lord Lisgar, 
proposed the first Resolution in terms that should be gratefully 
remembered by every Irishman. 

Father Therry built many Churches and Schools in Australia, 
and also in Tasmania. The last Church which he erected was 
that of Balmain, in Sydney Harbour. There the fine old priest 
was engaged in ministering, when his summons came to render 
an account of his stewardship. On the day previous to his death 
he was fully occupied in the discharge of his priestly duties. In 
the evening he presided at a meeting of his parishioners held for 
the purpose of establishing a Branch of the Guild of St. Mary 
and St. Joseph. He retired to rest seemingly in good health. 
Towards midnight he summoned his servant and complained of 
being ill ; becoming rapidly worse, and feeling that his end was 
near, he sent for his esteemed friend and colleague, Archdeacon 
McEnroe, but before he arrived, the holy old missionary passed 
away, on the 25th of May, 1864. Had Father Therry any 
disposition to accumulate money he could have been possessed 
of immense wealth. The early Irish colonists who had no other 
friend, bequeathed to him, from time to time, a considerable 
amount of property. He, however, retained nothing of this, 
and, when he died he had comparatively but little to bequeath. 
What he possessed, he bequeathed to the Irish Jesuits. This 
was the foundation on which some Fathers of that illustrious 
Order proceeded to Australia. They are now firmly established 
in Melbourne and Sydney, engaged in the great work of Catholic 
Education, and the advancement of our Holy Religion. 

The Australian Church owes a deep debt of gratitude to 
Father Therry s Alma Mater, Carlow College, and to the 
Diocese of Kildare and Leighlin. The most laborious and suc 
cessful missioner, perhaps, that ever landed on her shores, the 
late Very Revd. Michael McAlroy, Vicar-General of the Diocese 
of Goulburne, was a priest of the Diocese of Kildare and 
Leighlin, where he laboured previous to his departure for 
Australia. His present successor in that office, the Very Rev. 
T. J. Dunne, is also a native of the Diocese, and completed his 
education in Carlow College. The Very Rev. Doctor 
Bermingham, another of the most distinguished clergymen of 
that Diocese, was also a student and, afterwards, Professor of 


Theology in Carlow College. The two principal Churches at 
present in Sydney are ruled by two Carlow students Dean 
O Brien and Dean Leonard. The Catholic Directory of last year 
contains an interesting account of the Ceremony of conferring 
the dignity of Dean on the latter, by Archbishop Vaughan, on 
which occasion his Grace pronounced on him a glowing eulogium 
for his distinguished services to Religion. Two other honoured 
students of Carlow College, Dean McCarthy and Dean White, 
after the labours of quarter- of-a-century at the Antipodes, 
returned within the last few years to recruit their shattered 
constitutions in their native land, but, alas ! it was only to die. 
There are many other holy priests engaged in the labours of the 
mission in Australia, who made their studies at Carlow College, 
and who still preserve for that institution feelings of deep 
reverence and attachment. 


In 1812 Father Brennan was appointed one of the Superiors 
of Carlow College. He was a native of the town of Carlow. He 
continued at the College until 1820, when he received the 
pastoral charge of the Parish of Kildare. He was promoted to 
the dignity of Penitentiary of the Dioceses of Kildare and 
Leighlin. After a long, laborious and successful pastorate, he 
died at Kildare in 1864. 

Dr. Doyle joined the Professorial staff of Carlow College in 
1813. He was a Professed Member of the Order of St. Augustine, 
and was then in his twenty-seventh year. His first class was 
that of Rhetoric, but, on the death of the President, Dean 
Staunton, and the consequent promotion of Dr. FitzGerald to 
that office in the year following, Dr. Doyle succeeded to the 
Chair of Theology, which he continued to occupy until his 
Consecration as Bishop of Kildare and Leighlin in November, 
1819. An outline of his distinguished Episcopal career has 
already been given in these pages ; those who would know more 
regarding the illustrious Prelate are referred to "The Life, 
Times, and Correspondence of the Right Rev. Dr. Doyle," by 
Mr. W. J. Fitzpatrick, LL.D. The project of writing the Life 
of Dr. Doyle had engaged the attention of not a few others 
before Dr. Fitzpatrick undertook the task. The following 
Extract from Sir C. G. Duffy s recently published work, "Four 
Years of Irish History," in reference to this subject, will prove 
interesting : 

" Maddyn was still willing to aid us in literary projects, and proposed 
to write a Life of Dr. Doyle. Dr. Doyle was a Prelate of singular 


manliness and liberality of character, distinguished by great gifts, among 
which a logic that struck like Thor s hammer, and a sincerity that was 
mesmeric, were conspicuous. He had differed with O Connell on the 
proposed Poor Law, and other public questions, and taught his special 
opinions with a freedom and power which would have been fatal, at that 
time, to any man on the popular side who was not protected by the 
episcopal purple. He was probably the greatest ecclesiastic the Catholic 
Church in Ireland had produced since the Reformation: Charlemont 
and his contemporaries (Maddyn wrote, in reply, doubtless, to some 
suggestion of mine) has been overdone. The subject has no interest for 
me. But I would write the life of Dr. Doyle con amore. There would 
not be a sectarian word, or a sectarian thought, in it. Of all modern 
Irishmen, I think him the most admirable a far greater nature, though 
not a greater man, than O Connell. I think I could do him justice, and 
that my life of him would be extremely popular. I encouraged the 
second project, but not the first. The life of a Catholic Bishop by a 
writer who had been, and had ceased to be, a Catholic, would be an 
awkward experiment. An English editor who recognised the sincerity 
of Father Faber, would scarcely select him to write a life of 
Cranmer, or even of Laud. Some of my friends regarded the proposal 
still more unfavourably. Pigot wrote a strong protest, and suggested an 
alternative which I would have gladly accepted : With great pleasure 
I hear from J. O Hagan* that he will write a memoir of Dr. Doyle. How 
could any one dream of giving such a man to the mercies of a cold, 
peculiar, and un-Catholic Maddyn ? Of all works let this chiefest be 
done by a Believer. But make J. O H. do it alone, and not join (as he 
proposes) a Protestant logic-chopper in the same volume. Doyle is quite 
above the crowd, and, perhaps, in other circumstances would have been 
entirely a Catholic Swift, whose power he almost equals sometimes, and 
from whom he differs in being a thorough real Irishman as well as 
patriot. If you form the Society for Irish History Publications, pray put 
me on it, and I will work on my return [to Ireland]. Almost my first 
enterprise was to try to make such a thing long ago. ; The Editor s 
Room, p. 59, et seq. 

THE REV. DAVID O CALLAGHAN appears on the College books 
as a Professor in 1815, and the two succeeding years. 

" 1816, the REV. JAMES KINSELLA commenced as Professor of 
Logic." He was a native of Gowran, County Kilkenny. After 
two years spent at Carlow, he went to the Irish College at Paris, 
and subsequently to Rome. 

" 1816, the REV. JOHN GA.HAN, Professor." He was after 
wards Parish Priest of Rathvilly, where he died in 1854, aged 
70 years. 


" 1816, the Rev. Jeremiah Donovan commenced as Professor 
of Classics." Dr. Donovan was a native of Cork ; he continued 
at Carlow until the year 1820 when lie was appointed Professor 
of Rhetoric at the College of Maynooth. He was amongst the 

* The present Judge of the Land Court. 


most intimate friends of Dr. Doyle whose great affection for him 
appears in their correspondence. Under date the 13th of 
February, 1820, Dr. Doyle thus addresses him : My dear 
Friend .... I am truly happy at your appointment. I 
congratulate the College, Dr. Grotty, and yourself on it. I am 
satisfied that I myself will derive much advantage from it in the 
improvement of the young men of this diocese who will attend 
your lectures on eloquence. . . . The defence of my letter* 
could not fall into better hands than yours, for if we might com 
pare small things to great, I could say to you as Paul to Timothy, 
Consecutus es meam doctrinam, propositum, institutionem ; 
and hence you could explain my mind when it could not be 
ascertained otherwise." Dr. Donovan, under the signature of 
Clericus, published several letters in defence of the writings of 
his Episcopal friend. 

On the 31st of December, 1824, Dr. Doyle writes thus to Dr. 
Donovan : " MY DEAR FRIEND, I am jealous of you, and 
almost angry with you, for not spending a day with me when 
going to or returning from Cork. I will not forgive you, or be 
reconciled with you unless you come to spend the Christmas tete- 
a-tete with your old friend. You know there is no place more your 
home than Old Derrig none of your intimates more sincerely 
attached to you than its Hermit. Come, then, and relax that 
monkish austerity which the Courier says binds up all your 
faculties and almost unfits you for society ! How little the block 
head knows of your being the very/Los and decus of society !" 

In 1829, Dr. Donovan published an English translation of 
the " Catechism of the Council of Trent." Previous to doing so 
he submitted the MS. to Dr. Doyle, who thus expressed his 
opinion of the original work and the English version of it. "It 
is difficult to estimate justly the importance and value of the 
work which you have just translated. The Catechism of the 
Council of Trent is the most methodical, the most scientific, the 
most full and accurate exposition of the Christian creed and 
morality which has ever been published in an abridged state. 
But though it be a summary only of our heavenly code, the 
doctrines set forth in it, the authorities condensed in it, the 
proofs adduced in it, and the arguments, as well convincing as 
persuasive which it presents to the reader, in a style unexampled 
for purity and precision, are more proportioned to the extent and 
importance of its subject than to its size or bulk. Be not sur 
prised that I seek to exalt the merits of this work ; for, besides 
the ordinary use which is made of it by all who have care of 

*0n Religions Education. 


souls and are anxious to discharge their duty, it has been to me, 
for years past, like a dear friend or inseparable companion. 
Next after the Divine Revelation, I have learned, perhaps more 
from it than from all the books I have ever perused. My judgment 
in religious matters has been cast in it, as it were in a mould 
my decisions in matters of controversy and morals have been 
framed on it, and much of the public instruction I have ever 
communicated has been little more than the unfolding of its 
doctrines, its authorities, and proofs. 

" You know how much I am gratified by your having under 
taken the translation of this inestimable work ; this gratification 
has been heightened by the perusal of your manuscript which, 
though it is only such as I had reason to expect from your 
extensive knowledge, your classical and refined acquaintance 
with the ancient and modern languages, is yet, in truth, the 
best translation into English of a Latin work that I have ever 
read." (See Dr. Fitzpatrick s " Life of Dr. Doyle," passim.) 


The future Cardinal entered Carlow College as a pupil on the 
17th of February, 1817. He was the son of Hugh Cullen and 
Mary Maher, and was born on the 27th of April, 1803, at 
Prospect, County of Kildare. His parents had resided in the 
Parish of Leighlin until a few years previous to the birth of 
their son, Paul. They had their full share in the sufferings of 
the troubled days of 1798. The Bishop of Ossory, (Memoir of 
Rev. J. Maker), tells how on one occasion, Mr. Cullen was made 
a prisoner in his own house on a charge of affording shelter and 
assistance to the rebels when, a little time before, they were 
assembled at the adjoining Rath of Mullaghmast. What made 
this charge the more offensive was that it was brought by a 
wounded yeoman, whom Mr. Cullen, after a skirmish near the 
Rath, had found in a dying state and, bringing to his house, had 
nursed with the greatest care till he was restored to health. Mr. 
Cullen was at once conveyed to Naas where the assizes were 
being held, and tried for his life for the legal offence alleged 
against him by this ungrateful wretch, but was fortunately 
acquitted. Mr. Cullen s brother, Paul, was not so fortunate. 
Whilst engaged, on a particular occasion, hiring farm-labourers 
in the neighbouring town of Leighlin-Bridge, one of the men 
jokingly said :" Mr. Paul you must be our Captain." This 
thoughtless saying being reported to the authorities, he was 
arrested, tried by "Court- martial, and shot! 

When not quite fourteen years of age Paul Cullen, as has 
been already stated, entered the College of Carlow where he 


remained until he left for Rome in 1820. Dr. Cullen retained 
an affectionate regard for his first Alma Mater and his Superiors 
there, especially for Dr. Doyle. Writing to the Author of the 
Life of J. K. L., his Eminence observed: "I feel a personal 
interest in your success. When I was very young, and com 
mencing my studies in Carlow College, I had the happiness of 
knowing Dr. Doyle, then Professor of Theology, in that noble and 
flourishing Catholic institution, and of enjoying his instructions, 
and receiving encouragement from his paternal kindness. I 
would now consider myself ungrateful indeed were I not anxious 
that the memory and the good works of so great a man should 
be rescued from oblivion and recorded by a skilful hand like 
yours in the Annals of our Church, for the instruction and 
edification of posterity." (Vol. 2, p. 145.) 

"On the 29th of November, 1820, Paul Cullen entered the 
Urban College of the Propaganda. While yet a student in 
minor Orders he was selected to hold a public disputation before 
Leo XII. and his Court, on the occasion of that Pontiffs visit to 
the Collegio Urbino, on the llth of September, 1828. The 
Church of the Propaganda was arranged and decorated for the 
occasion under the superintendence of the Cavaliere Giuseppe 
Valadier. Invitations were issued by the Prefect of Pontifical 
Ceremonies to ten Cardinals of the Congregation, who attended 
in full habit of their rank with their suites. The Pope was met 
at the doors by the Cardinal Prefect, and conducted to a throne. 
Dr. Cullen undertook to make a Defence of all Theology and to 
defend 224 theses." (Brady.) Amongst the crowd assembled 
on the occasion was a bright-eyed, most intelligent young noble 
man of Anagni who had embraced the ecclesiastical state, and 
who never forgot the profound impression made upon him by 
the Irish student that day. This was no other than the learned, 
holy, and illustrious man who now governs the universal Church 
of God Leo XIII. The long day passed on, and all, from the 
Pontiff down, himself a keen and eager theologian, were amazed 
at the clear, yet deep, copious, accurate learning which was 
poured forth from the splendid mind of the young Irishman ; 
but far more than the treasures of his knowledge did they 
admire the profound humility with which he received and 
acknowledged their acclamations of delight and astonishment. 
. . . Four years later we find him appointed Rector of the 
Irish College, and Professor of Hebrew and of Sacred Scripture 
in the great College of Propaganda. No mere honour this, nor 
sinecure, to teach Hebrew to youths from Chaldea and Palestine, 
and in the presence of Mezzofanti ; to profess Scripture and 
illustrate it from its original sources, Hebrew and Greek, in the 


midst of the greatest Scriptural scholars in the world. Later on 
we find him filling the high post of Rector of Propaganda itself, 
which office he held at the peril of his life during the stormy 
period of revolution and anarchy in 1848." (Funeral Oration, by 
Father Burke, O.P.) At this time Mazzini became master of 
Rome. An order was issued by the revolutionary Triumvirate, 
commanding the students to leave the Propaganda within a few 
hours. Dr. Cullen knew Mr. Freeborn, the British Consul at 
Rome, to be a revolutionist, and more likely to assist than oppose 
the designs of Mazzini ; he preferred therefore to apply to the 
American Minister, Mr. Cass, for protection. Mr. Cass promptly 
went to Mazzini, and in the name of his Government demanded 
protection for the Propaganda, on the grounds that several of its 
students were American citizens. The revolutionists could not 
afford to quarrel with the American Minister, and accordingly 
they issued a new order stating that the Propaganda was a 
literary institution of great merit, that it was the proud privilege 
of Republicans to foster learning and science, and that therefore 
the Roman Government forbade any interference with the 
property of Propaganda. Thus Dr. Cullen succeeded in saving 
the College by placing it under American protection." (Brady s 
Episcopal Succession-) 

When, in April, 1834, in consequence of the declining health 
of Dr. Doyle, it became necessary to appoint a Coadjutor to the 
Diocese of Kildare and Leighlin, that Prelate was very desirous 
that Dr. Cullen should be named for the office. Writing in reply 
to one of his priests, he says : " As you wish my opinion as a 
private friend to assist your own judgment I give it to you in 
strict confidence. I would greatly prefer to all others Paul 
Cullen, now of Rome. He is a priest of the Diocese greatly 
eminent for piety, learning, and the conducting of the most 
delicate and difficult affairs, having a good name in Rome and 
here, and endowed with all the qualities required in a bishop. 
His not being on the mission is his strongest recommendation in 
my eyes. Next to him I would select Laurence Dunne of 
Castledermot, and next, Edward Nolan, or Phil. Healy of Clou- 
more." (Life J.KL. Vol. 2, p. 497.) 

Dr. Cullen, who had been raised by Gregory XYI. to the rank 
of Monsignor, cubicularius intimus ad honorem, was appointed 
to the Primacy of Ireland by Pius IX. in 1850. He was 
Consecrated by Cardinal Castracane, assisted by the Bishop of 
Demerara, Dr. Hinds, and the Archbishop of Jesi, Carlo Luigi 
Monchini, afterwards Cardinal. The Consecration was performed 
in the Church of St. Agatha, attached to the Irish College in 
Rome, on the feast of St. Matthias, February 24, 1850. In 


August of same year Dr. Cullen presided over the National 
Synod of Thurles. By resolution of Propaganda of 1st of May, 
1852, he was translated to the See of Dublin. He was created 
Cardinal in the Consistory of June 22, 1866. He attended the 
Vatican Council, at which, when the Doctrine of the Infallibility 
of the Supreme Pontiff came to be defined, the words selected to 
express the mind of the Church were those of the Cardinal 
Archbishop of Dublin. In 1875 he presided at the National 
Synod of Maynooth. He died after a brief illness, on the Feast 
of St. Raphael, the 24th of October, 1878; his mortal remains 
repose at the back of the principal Altar in the Church attached 
to the College of Clonliffe. 

" MASTER MATTHEW SAUSSE" appears as a pupil at the 
College in 1817 and succeeding years. This was Sir Matthew 
Sausse, afterwards Chief Justice of Bombay. He died in 1867 
at Killarney, whilst on a visit to Lord Kenmare, and is there 
interred. His wife, Lady Charlotte Henrietta Fraser, daughter 
of Lord Lovat, has erected a Memorial Cross over his grave. 

Dr. Kinsella was a native of the town of Carlow, and was born 
in 1797. He entered the College at an early age, and was a dis 
tinguished member of Dr. Doyle s famous Rhetoric class in 1813. 
On his Ordination in 1818, he received his appointment as one of 
the Professors. He continued at the College up to the time of his 
Consecration as Bishop of Ossory ; during that period he filled 
various positions, including the Chair of Theology, and was, at 
the same time, frequently engaged in controversy both in the 
pulpit and the public press. His controversial letters were 
afterwards published in a collected form, to which the writer 
added a valuable Appendix. Dr. Kinsella was also ever ready 
to wield his pen in defence of his friend, Dr. Doyle, the most 
memorable occasion, perhaps, of his doing so was in reply to 
O Connell, in 1825, on the subject of the Wings. On the death 
of Dr. Marum, Bishop of Ossory, in the last days of 1827, the 
Rev. Miles Murphy, afterwards Bishop of Ferns, was named as 
successor, but he declined the proposed dignity. Dr. Kinsella 
was then appointed chiefly, as it was understood, through the 
influence and on the recommendation of Dr. Doyle. He was 
consecrated at Kilkenny, on the 26th of July, 1829, at the early 
age of thirty-two. Amongst the Memorials of his Episcopate 
are the noble Cathedral of Ossory, and St. Kieran s Diocesan 
College, both of which he erected. He acted as President of 
the College and resided there, for a short time. When the 
earthly career of Dr. Doyle the friend to whom he was so 


warmly attached was drawing to a close, Dr. Kinsella was 
assiduous in his attendance on the dying Prelate ; and when the 
tomb had closed over his remains, the Bishop of Ossory pro 
nounced his panegyric. Extended extracts from this funeral 
oration have already been inserted in these pages. Again, 
when Dr. FitzGerald, the President of the College, under whom 
he had served, rested in death, Dr. Kinsella attended his Month s 
Memory, held in Carlow Cathedral on the 10th of October, 1843, 
in company with five other Prelates, and delivered an address 
on the virtues and good works of the deceased. Dr. Kinsella 
died December the 12th, 1845. 


Father Clowry appears as one of the Superiors at Carlow 
College, in 1818. He was principally distinguished, and his 
services much sought after, as a preacher. He was one of the 
chief disputants in the memorable Biblical discussion which 
took place at Carlow in 1824. He became Administrator of 
the Mensal Parish of Tullow where he died in 1829. Dr. Doyle 
wrote the inscription which appears there on his tornb ; the 
Bishop refers to him as one " whose talents and virtues came 
forth with him from his mother s womb, and were cultivated by 
him with the most assiduous care. His zeal, his eloquence, and 
polemic writings placed his name, when he had only arrived at 
manhood, among the most distinguished in the Church of 
Ireland." He died at the early age of 35. 


" 1818, Rev. James McDonnell, Professor." He was a nephew 
of Dr. FitzGerald, President of the College. He left in 1822, 
and was appointed Missionary Rector at Leamington, England. 
In 1832, Dr. FitzGerald directed him to return. The Most Rev. 
Thomas Walsh, Bishop, wrote to Dr. Doyle to remonstrate against 
the recall under date, 28th May, 1832. " MY DEAR LORD .... 
Last Saturday week I was at Leamington and found the Rev. 
James McDonnell in much distress of mind in consequence of a 
letter just received from his uncle, the Rev. Dr. FitzGerald, 
urging his immediate return to Ireland. Mr. McDonnell s wish 
is to remain at Leamington, but not in opposition to a superior 
duty, if there be one, under all the circumstances of the case, 
that calls him to Ireland. To take that gentleman now from 
Leamington, where he is doing so much good, would prove a 
most serious injury to the English mission, for which ten years 
residence in England, in addition to his superior education and 
talent for preaching so eminently qualifies him. His predecessor, 
the Revd. Mr. Crosbie, has left a debt of 1,000 on the chapel. 


Through the exertions of the Rev. Mr. McDonnell, who is so highly 
respected, that debt might in time be liquidated, whilst his 
situation would be immediately rendered more comfortable. 

" I hope, My dear Lord, that you will take into your charitable 
consideration the state of the mission at Leamington, which it 
would be so exceedingly dime alt to me to supply in the event of 
Mr. McDonnell s removal, and that you will induce Dr. 
FitzGerald not to urge the return of his nephew. I certainly 
oppose such removal with all the power I have, as, if persisted 
in, I shall consider it a harsh and unkind measure, for there are 
so many talented ecclesiastics in Ireland that the situation 
intended for Mr. McDonnell might easily be supplied on your 
side of the water ; whereas, owing to the peculiar sentiments 
and feelings of the English, it would not be an easy matter to 
procure a substitute for that gentleman at Leamington. I leave 
my case in your hands, My dear Lord, and flatter myself that 
your kind interference in behalf of poor Leamington will have 
a favourable result." The remonstrance of Dr. Walsh proved 
successful, and Father McDonnell remained at Leamington up 
to the time of his death, which took place on the 26th of June, 
1839, in the 42nd year of his age. 

The Rev. Edward Nolan commenced as Professor in 1819 . 
His first Chair was that of Moral Philosophy from which he 
afterwards passed to that of Theology. In this position he 
continued until by the suffrages of the clergy he was selected as 
Coadjutor to Dr. Doyle. Dr. Nolan was consecrated Bishop of 
Kildare and Leighlin in Carlow Cathedral on the 28th of 
October, 1834. He died on the 15th of October, 1837. Further 
details of his life have been already given. 


Dr. McSweeny was appointed Professor of Theology in 
October, 1819, in succession to Dr. Doyle, on hisadvancament to 
the See of Kildare and Laighlin. He took a prominent part in 
the memorable Biblical Discussion at Carlow in 1824. In the 
year following the Evangelical missionaries wished to renew the 
controversy. Dr. Doyle prohibited his priests from accepting 
their challenge. So offensive was the exultation of the 
Biblical champions at what they affected to regard as fear on 
the part of the priests to meet them in disputation, that Dr. 
McSweeny actually resigned his position as Professor at Carlow 
College, in order to be free to enter the lists, which he professed 
his readiness to do, single-handed, against the whole six who 
sent the challenge, or as many others as they might wish to add 


to their number. His opponents at first agreed to meet him 
under certain conditions, but finally they declined. Subjoined 
is the letter, somewhat curtailed, of Dr. McSweeny on this 
occasion : 

" To Messrs. Singer, Daly, Hamilton, Pope, Urwick, and Burnet. 

"GENTLEMEN In offering myself at present to your 

notice, I am not actuated by the hope of being still enabled to force you 
into an acknowledgment of the truth, or of dissolving that spell, in which 
the understandings of your admirers in this Country seem to be 
inextricably bound. No such thing. Your reputation has now become 
so closely connected with the continued support of the Biblical doctrines, 
that it would be in vain to expect you would renounce them. And as 
for your followers the battery of reason has been so often tried upon 
them to no effect, it only remains that they be left, for the future, to the 
disposal of a benignant Providence. My attention is now directed to 
you not on your account, or that of your Irish adherents. Your and 
their case I have for a long time teen led to regard as hopeless . But there 
is another class of people our English brethren whose peculiar con 
dition claims for them an exemption from that irremediable fatuity to 
which many of the sons and daughters of Erin seem to have been con 
signed. The English people have had no Bible-battles they have had 
no opportunity of witnessing the prowess of the Carlow Priests ; and it 
is probable that such of them as read of their achievements, had no other 
means of judging of their deserts, than what were afforded by the 
garbled report of The Mail newspaper, or some other equally fallacious 
medium of communication. That such a people, either entirely ignorant 
of, or only slightly informed upon, our objections to the unrestricted 
interpretation of the Sacred Volume, should continue to profess those 
principles, which they were taught to lisp from their cradles, is not a 
matter of wonder. In doing so, they are directed by the accidental 
peculiarity of their education, and not by any obstinate perversion of 
their faculties, which, in ninety-nine cases out of a hundred, they have 
never at all exercised on the subject of our disputations. To such persons, 
Charity opens her arms. They afford a prospect, either that their errors 
will be corrected, or that they will, at least, be saved from a confirmation 
in their delusions. 

" Erom what I have said, Gentlernen, you need not put conjecture on 
the stretch, to guess the object of this letter. You must perceive that I 
have become warm with a zeal for the conversion of the English Biblicals, 
and that I intend making you a party to the effectuation of my 
benevolent purpose. In a word, it must occur to you, that I write to 
signify my acceptance of your challenge ; and that such is my confidence 
in the result of the expected Meeting, as fondly to anticipate at the other 
side of the Channel, the same great revolution in public opinion, which 
was effected in this country by the memorable Carlow Battle. You shall 
learn, by-and-by, through what means I shall secure for every part of 
England as accurate a knowledge of our proceedings, as could be had at 
the very scene of our contest. 

"Before I proceed to state the terms on which I purpose meeting you, 
it may be necessary to say a word or two on the subject of a letter which 
issued from the pen of the Eight Rev. Dr. Doyle, prohibiting the Clergy 
men within his jurisdiction, from holding any conference with the 
adversaries of the Catholic Faith. Of the wisdom of that distinguished 


Prelate, no one holds a higher opinion than I do. Upon the occasion, 
however, on which he published that mandate, how could he have been 
directed by the maxims of a cold and calculating prudence ? Anticipat 
ing, as he did, such another scene of absurdity and contradiction, as was 
exhibited at the former rencontre, must he not have revolted with horror, 
at the idea of its repetition 1 He, in whose mind REASON sits enthroned, 
in all the glories of her native dignity, must have felt for the honour of 
this divine principle, and must have been hurried away to study her 
security from outrage, even when the insult she received could only recoil 
to the discomfiture of his enemies. Were he to have foreseen, that the 
refusal of the challenge would be interpreted into a victory that certain 
circumstances would supervene to give plausibility to the fabrication, 
and that the Biblicals would take effectual means of impressing the 
English mind with the idea of their own triumph, I am of opinion, that 
so far from preventing his Priests from following their own wishes, he 
would, on the contrary, (if the thing could possibly be necessary), stimu 
late them to the combat. As, however, I have had no communication 
whatsoever with Dr. Doyle, and as I ain ignorant as to what his views of 
the matter precisely were, I must be uncertain whether my present con 
duct shall receive his approval, or be followed by disapprobation. I must 
suppose the worst ; and as I happen to be a subject of his, in order that 
my offer of battle may not clash with his authority, / hereby resign my 
place in the College ofCarlow, and withdraw myself from his jurisdiction. 
Such persons as know the distinction necessarily to be made between a 
subject of a diocese, by birth, and a subject, such as^I am, merely by 
domicile, will easily perceive that, in acting in this manner, I do not, by 
any means, commit a breach of that respect and obedience which a 
Clergyman owes to his existing superior. In thus renouncing my pro 
fessorship, let it not be supposed that the sacrifice is a trivial one. ISTo ; 
all my worldly happiness was concentrated in the situation, and nothing 
upon the earth, save the honour of the religion of JESUS CHRIST, could 
induce me to relinquish it. 

* Having now, Gentlemen, obviated the charge of acting inconsistently 
with my duty to Dr. Doyle, with which I might possibly be visited, it 
remains that I should state the terms on which I mean that the proposed 
controversy shall take place. They shall be so reasonable as not to 
admit of exception, as they regard the combatants the time and place 
of meeting the matter to be contested the judges, and the termination 
of the contest. 

" First. As to the combatants : I, atone, shall advocate the Catholic 
doctrine, while you six may add to your number, if you think proper. 
The controversy being intended solely with the view of finally settling 
the question so long agitated between the Catholics and Biblicals, the 
readiest, and most effectual way of arriving at the truth is to be adopted. 
Every one is aware that speeching answers no useful purpose, and hence, 
that no time may be lost in this way, the business shall be managed in 
the form of question and answer. 

" Secondly. As to time and place. Upon these points I am perfectly 
indifferent. You may choose the time, and also the place, provided it 
be somewhere within the United Kingdom. 

" Thirdly. As to the matter to be contested. This, by the acknowledg 
ment of all, is resolvable into the question whether every one, by Divine 
appointment, be constituted the judge of the Scriptures, and should form 
that faith, necessary for salvation, only by the exercise of their own judg 
ment upon the Sacred Volume. If I recollect well, instead of this single 


proposition, you would have six to form the subject of debate. To what 
purpose ? Unless it was to embarrass the discussion, arid to protract it 
into an interminable and fruitless altercation. If it be true, as you con 
tend, that each person is, for himself, the judge of the meaning of the 
Scriptures, it follows necessarily, that every one should read them, that 
there is no infallible Church, <kc., &c. If, on the other hand, it was the 
design of God that the faithful should, as I maintain, receive their creed 
from an established authority, it is a matter of course, that they may be 
restricted in the use of the Sacred Volume ; that they cannot be deceived 
by the injunctions of that tribunal, to which they are bound to submit, 
<fcc. Those at your side, or at mine, who, for some time past, have been 
agitating these questions in the public Papers, without any reference to 
the great Cardinal point, upon which they all hinge, may as usefully 
have been entertaining the public with a description of the inhabitants 
of the Moon. 

" Fourthly. As to the judges. These, who are to be the only auditors, 
shall be 100 in number, of known respectability and information, fifty 
Protestants and fifty Catholics. The Protestants to be selected by me, 
and the Catholics by you. It will be required of them, that, at the close 
of our discussion, they will pronounce a conscientious verdict upon the 
point argued between us, and you and I must sign a declaration of our 
willingness to abide by their decision. This gagging clause I have 
thought necessary to add, inasmuch as I find, that some of you, whom I 
conquered on a former occasion, have again come forward, as if they had 
never measured their strength with me. 

" Fifthly, and lastly, As to the termination of the contest. Having 
been prompted to enter the lists, with you, solely with the view of 
dissipating that cloud of prej udice in your favour, which overhangs the 
minds of our English brethren, I am desirous of making some provision, 
whereby I may be enabled to put into the hands of almost every one of 
them, an authenticated copy of the result of our proceedings. What I 
would propose is, that, as I have made some sacrifice, in giving you a 
splendid opportunity of advocating your doctrines, you should agree, in 
case of my vanquishing you, to give me some of the hundreds you draw 
from the Establishment of the Bible Society, for the furtherance of my 
charitable views. This, however, I do not press. I am sure the Catholics 
of Ireland will not fail to respond to my wishes in this respect. 

" Such, Gentlemen, are the terms on which I am willing to meet you. 
I shall leave the Public to judge if they be not fair and reasonable. Any 
communication from you to me, directed to Richard Coyne, 4 Capel- 
street, on or before the 15th of October, shall be immediately attended 

" I have the honour to remain, Gentlemen, 
" Your obedient humble servant, 

"P. M SWEENY, late Professor of Theology, 
4 in Carlo w College." 

In September, 1828, Dr. McSweeny was appointed President 
of the Irish College, Paris, of which Institution he was a judicious 
and successful Administrator for more than twenty years. 

"1820. REV. DENIS RYAN, Cashel, Procurator." He re 
mained but a short time in this position, as we find, in 

" 1821, REV. MICHAEL RAFTEK, Procurator." Father Rafter 


was appointed Parish Priest of Killeshin in 1823, and died there 
on the 18th of January, 1840. 

" 1825, REV. MR. O BRIEN, Dean." This was the Very Kev. 
Morgan O Brien, afterwards Parish Priest of Mitchelstown, and 
Vicar-General of the Diocese of Cloyne. 



The Venerable Pastor of Castledermot has been, during a 
long and honoured life-time, so identified with Carlow College, 
that any record of that Institution which did not include a 
reference to him, would be notably incomplete. Monsignor 
Dunne made his full course of ecclesiastical studies at Carlow, 
as to which and the estimation in which he was there held, we 
have the high testimony of Doctor Doyle. Writing to Arch 
bishop Troy, July 1st, 1822, Dr. Doyle says: "The Rev. 
Laurence Dunne, one of your Grace s subjects, who has been 
lately ordained here, desires that I should introduce him to your 
Grace. He has been at our College for the last eight or ten 
years ; and in truth, I could not express to your Grace how much 
the great purity of his life and amiability of his manners 
endeared him to all his companions and superiors. I have 
always had a particular affection for him on account of his 
eminent virtues ; his talents and acquirements are very consider 
able, and I am confident your Grace will find him an ornament 
to his profession." (Life J. K. L., 2, 497.) When, in 1834, in 
consequence of the failing health of Dr. Doyle, it became 
necessary to appoint a Coadjutor for Kildare and Leighlin, the 
dying Prelate, in compliance with the request of a personal 
friend amongst the clergy who wished for the benefit of his 
advice, named the then youthful P.P. of Castledermot as second 
only to the late Cardinal Cullen for the office : " Next to him 
(Dr. Cullen) I would select Laurence Dunne of Castledermot/ 
(Id.) Again, when the death of Archbishop Murray, in 1852, 
made it necessary to appoint a successor in the Metropolitan 
See, the clergy of the Archdiocese, by their suffrages, decided 
upon recommending to Rome, again in conjunction with that 
of Dr. Cullen, the name of the Rev. Laurence Dunne. The 
endeared relations between Archdeacon Dunne and Carlow 
College, which began full seventy years ago, have never suffered 
any change. On every occasion, whether festive, literary, or 
sorrowful, which called together the friends of that Institution, 
the revered Pastor of Castledermot was never missing ; and his 
appearance has been always greeted by Superiors and students 
with the hearty welcome due to an old and valued friend. 



Dr. Cahill, who was one of the most conspicuous and popular 
ecclesiastics of his time, was born at Ashfield, in the parish of 
Arless, Queen s County, November 28th, 1796. He was the 
third son of Daniel Cahill, C.E., and Catherine Brett. He 
received his rudimentary education at Ferris s Academy, Athy. 
In 1816, he was appointed to a place in Maynooth College by 
Bishop Corcoran, to whom he was related. On the completion 
of his studies, he received Ordination at the hands of the Right 
Rev. Dr. Doyle, and was immediately appointed to the Curacy 
of Leighlin-Bridge. In 1825 Dr. Cahill came to Carlow College 
as Professor of Natural Philosophy, which position he continued 
to occupy until the close of the year 1834. In 1834 he 
established a school at Carlow ; in 1835 he opened a boarding- 
school at Seapoint, Williams town, County Dublin; which, in 
1840, he transferred to Prospect, Blackrock. About 1850 we 
find him at Esker, from which time he resided in the vicinity 
of Dublin until the year 1859 ; during this period he was con 
stantly engaged, not only in various parts of this country, but 
also in the chief towns in England and Scotland, preaching 
charity sermons, and delivering lectures, especially on Astronomy 
and other philososphical subjects, his presence in pulpit or on 
platform being ever sure to bring together an overflowing and 
enthusiastic audience. He was also, for a short time, Editor of 
The Advocate, a Journal that had but a brief career. In 1859, 
Dr. Cahill carried into effect a resolution he had formed long 
before, of visiting America. He visited many parts of the 
United States and British America, constantly engaged in 
preaching and lecturing, being received everywhere, especially 
by his own countrymen, with enthusiasm. Feeling his health 
failing in 1864, he determined to return to his native country, 
but Providence ordered it otherwise. After a protracted and 
painful illness, which he sanctified by the exercise of Christian 
patience and resignation to the Divine Will, he breathed his 
last in the city of Boston, on the 28th of October, 1864, in the 
68th year of his age. Several of his Sermons, Lectures, etc., 
have been published in a collected form, making up two portly 
octavo volumes.* When intelligence of his demise reached 
Ireland, a Solemn Requiem Office for the- repose of his soul, 
took place in Carlow Cathedral, at which the Bishop, the Right 
Rev. Dr. Walshe, and a very large number of the clergy of the 

*" Letters and Speeches:" Duffy, Dublin, 1856. "Lectures, Sermons, and 
Letters:" D. J. Sadlier and Co., New York, 1879. 


Diocese and neighbourhood assisted, not a few of whom were 
attached personal friends of the lamented deceased. Some five 
years prior to his departure for America, Dr. Cahill, in com 
pliance with an invitation to that effect, visited Carlow, to 
preach, and also to deliver a course of scientific Lectures. The 
inhabitants of the town and its vicinity availed themselves of 
the occasion to present him with the following address : 

" With hearts overflowing with affection and grateful admiration, wa 
come to welcome you, in the name of the people of Carlow, to the home 
of your earlier years, and the scene of your earlier triumphs. 

" Time has not effaced, it has but consecrated the memories of that 
bright, though distant period. We love still to linger on its thousand 
cherished associations, and to trace, with fondest pleasure mid its 
departed hopes and glories the first dawning splendours of your bright 

" Ah ! we know too well how many a change since has been, in the 
sphere, to which you were even then a glory, how many a well loved voice 
is now silenced, and how many a fondly venerated form vanished for ever. 
He whose spirit of light and power had filled the Christian world 
with his fame, whilst his noble virtues lent a new lustre to the enduring 
glories of our Church, has fallen, and the drooping genius of religion now 
mourns by his silent tomb. These recollections impart indeed, a sad, 
though endearing interest to your presence, yet still we remember too, 
with pleasure and with pride, that your own genius, like star of kindred 
heavenly splendour, has brightened into full brilliancy mid the very 
changes that darkened the scene 

To mem ry ever dear/ 

" Genius indeed, we had ever known was yours, genius of the loftiest 
order, and genius too, with all her lights and glorious aspirations; but we 
confess ourselves filled with sense of confused, but delighted wonder as 
we now contemplate its vast and varied comprehensiveness. For you, 
Sir, no realm of truth remains unexplored or unknown. For you, all 
that human thought may conceive of religious grandeur and magnificence, 
all that science has revealed from her first simplest truths to her most 
recent and most sublime discoveries, all that nature has achieved through 
her varied worlds, from her lowest organization to the powers that sus 
tain each bright and shining orb, all that History loves to tell of the 
grand progress of human civilization, all seem ever present to the view 
blended into one bright vision of magnificence and of glory. 

" With genius so vast and so comprehensive, combined with each. 
varied gift that lends grace and dignity to the human form; no wonder, 
Sir, that captivated thousands should have pronounced you, the most 
brilliant lecturer and the most splendid orator of our day. 

" But, Sir, we have followed you through your series of triumphs witn 
an interest higher than even genius herself can inspire. Your noble 
devotion to the cause of faith and freedom has lent to your career its 
crowning splendour, and won for your name the gratitude and love of an 
admiring nation. Yours, Sir, have been no barren triumphs, yours, no 
vain displays. Your voice has been borne, from the crowded city to tne 
loneliest hamlet on the mountain side your words are repeated from 
lip to lip throughout the land with an enthusiasm of delight they have 
made every heart of our race to throb with renewed courage and devotion 


they have infused new life into the country s drooping spirit, and con 
tributed to cherish the faith of the noble in truth and justice the 
proud hope, and the ennobling aspirations for freedom which it was the 
Liberator s great glory to have wakened in the land. Yes, and we feel 
that we speak but the simple truth when we assure you there is now no 
living one whose sway is more unbounded over the Irish heart, or whose 
name is more fondly, proudly, cherished, from shore to shore than your 

" "With your brilliant career thus brightening on the view, and proudly 
conscious that you are yet our own/ with a thousand affecting memories 
crowding round and beholding you again present amongst us whilst 
we remember the joyousness, the kindness, the wit, and thousand graces 
that made your presence a pleasure, and endeared you to every home, 
and see before us the greatness and fame you have achieved by noble 
efforts in the noblest cause when, in a word we remember you the 
admired and loved of every social circle, and now behold you the 
admired and loved of an entire nation with feelings too fervent for 
words, we bid you again, in the name of your old devoted friends and 
their no less devoted children, enthusiastic welcome, we offer you the 
homage of our love and most grateful admiration, and earnestly, 
fervently, pray, that Heaven, in lending new success to your efforts, 
may continue to lend new and enduring glories to your career. 

The dates, etc., for the foregoing notice have been kindly 
supplied by Mr. Patrick Cahill, LL.B., nephew to Dr. Cahill, and, 
himself, amongst the most distinguished alumni of whom Carlow 
College is justly proud. 

"182G, KEY. MR. McLsoD, Professor for the Lay boys." 
Previous to coming to Carlow Mr. McLeod had been a member 
of the Society of Jesus. He continued at the College some five 
or six years, and was esteemed a deeply-read classical scholar. 

On the promotion of Dr. Kinsella to the See of Ossory, in 
1829, Dr. Edward Nolan succeeded him in the chair of 
Theology, and Dr. Clancy was appointed Professor of Moral 
Philosophy and Hebrew. He was a native of the Diocese of 
Cork, and had served on the mission in that Diocese for seven 
years before his arrival in Carlow. In 1832, Dr. England, Bishop 
of Charleston, paid an official visit to Rome, on which occasion 
he was promoted to the rank of an Assistant Prelate to the 
Papal throne, and, on his departure, was nominated Legate of 
his Holiness to the Government of Hayti, in the hope that he 
might effect some arrangement of the affairs of the Church in 
that island which, since the Revolution, had been in a most 
disordered state. In 1833, Dr. England proceeded on this 
mission and, in the following Spring, returned to Rome to report 
the result of his negotiations. During his stay in the Holy 
City, he procured the appointment of Dr. Clancy as his 
Coadjutor in the See of Charleston, in order that he might be 


more at liberty to fulfil his duties as Legate. Dr. Clancy was 
consecrated in Carlow Cathedral on Sunday, the 21st of Decem 
ber, 1834, as Bishop of Oriense, and Coadjutor of Charleston. 
The Very Rev. Michael O Sullivan, himself an alumnus of Carlow 
College, who was afterwards Vicar-General of Cork and Superior 
of the House of the Vincentian Fathers in that city, preached 
the Consecration Sermon. In an address to the Hierarchy, 
Clergy, and People of Ireland, dated Carlow College, January 
1835, asking for aid for his mission, Dr. Clancy writes : " For 
himself, individually, Dr. Clancy wants, and asks nothing but 
the prayers of the pious for his spiritual necessities a sum suf 
ficient to defray his own personal expenses has been offered by 
a layman, and thankfully accepted as a loan. By leaving his 
situation in Ireland, he has already sacrificed as much temporal 
happiness as it was possible for an ecclesiastic to enjoy in this 
life. Accustomed to the literary, and moderable habits of an 
academic career for the last five years enjoying the confidence 
and society of the learned, religious, and respected President and 
Professors of Carlow College (which has been to him truly an 
Alma Mater,) trained, moreover, to the fatiguing but meritorious 
duties of a city and country curate, in Cork, for seven years 
previously edified by the labours, virtues, and disinterestedness 
of the clergy of Kildare and Leighlin, and the neighbouring 
dioceses honoured, also, by the acquaintance and friendship of 
that apostolic light and pillar of the Irish Catholic Church, Dr. 
Doyle, and his able, prudent, and amiable successor. Under the 
influence of such education and examples, he is, and must be 
contented, as an American Coadjutor, with much mental and 
bodily labour, and little or no reward from men in fact, with 
food, and raiment the mere necessaries of temporal existence ; 
not unmindful, however, of the eternal crown which may await 
him, and his fellow-labourers, if the Deity sustains such feeble 
instruments during their transitory duties in his own vineyard." 
Right Rev. Francis Patrick Kenrick, then Coadjutor Bishop of 
Philadelphia, writing to the Right Rev. Dr. Nolan, on Ascension 
Thursday, 1836, remarks: "Dr. Clancy has returned to 
Charleston from Hayti, and is now engaged in the Visitation of 
that wilderness of a Diocese, which has been hitherto the scene 
of the labours of the illustrious Dr. England. He, no doubt, lets 
his Irish friends know how inen viable is his lot. I have long 
regretted that the splendid talents and vast erudition of Dr. 
England were wasted in the government of a few thousand 
Catholics, scattered over an immense tract of country ; but now 
two Bishops are to labour on that ungrateful soil. An Irish 
curacy would give far more employment, and afford much 


greater consolation, not to speak of better maintenance ; but the 
reward must be great to those who, under circumstances 
altogether disheartening, persevere in sustaining Religion against 
herXmtiring adversaries, and devote themselves to the humble 
duties of a ministry having no earthly attraction." 

In 1837, Dr. Clancy was translated to the Yicariate of British 
Guiana, and about the same time, was created a Count of the 
Holy Roman Empire. In the following year he visited Ireland, 
chiefly for the purpose of obtaining priests for his new Diocese. 
Under date, November 15th, 1838, it is recorded : " The Right 
Rev. Dr. Clancy, Vicar- Apostolic of British Guiana, sailed from 
Liverpool by the Sandbach, direct to Georgestown, Demarara, 
accompanied by six missionaries, three of whom were priests, 
Rev. Thomas Morgan, Rev. "W. Bates, and Rev. John Cullen ; 
the other three gentlemen, Messrs Duffy, McDonald, and Craig, 
are students who, previous to Ordination, will assist in the 
District as Catechists and teachers. There are four other 
ecclesiastical students in Carlow College, affiliated to this 
extensive and newly-created vicariate." 

Later on, we find Dr. Clancy thus addressing the Directors 
of the Association for the Propagation of the Faith : 

" Georgestown, December 10th, 1839. 

" GENTLEMEN, It is now twelve months since, on the same day, our 
vessel came in sight of this port. The captain without our knowledge, 
raised on the mainmast, the standard of the cross, intending by this 
unusual exhibition to honour our ministry, and bring the attention of 
the city on us. The cross floated from the mast-head, and the cross, 
that is to say, persecution and sufferings awaited us on shore. We landed 
few in number a Vicar- Apostolic, seven missionaries, and an ecclesiastic 
in minor orders, without a chapel, a school, or any human resources. 
Such was the feeble colony which was to be opposed, to the Methodists, 
for a long time previously, masters of the country, and which was to 
contend against fifty-six Protestant ministers, supported by the author 
ities, and in possession of more than fifty churches. British Guiana is 
bounded on the east by the river Corantin, on the west by that of Bargma, 
the Atlantic washes its northern shores, and to the south its boundaries 
are lost in the immense forests and savannas which separate it from 
Spanish Guiana by its extent, which is more than 200,000 square miles, 
it might easily receive a population as considerable as that of France. 

" Our Catholics are numerous, but for a long time past, were left in a 
state of the most complete destitution as to their religious instruction. 
An aged Portuguese said lately, upon seeing one of my priests, * In truth 
there were no Christians in Guiana ; it is now twelve years since I could 
hear Mass. I, myself, when preaching, not far from the city, to a con 
gregation of two hundred and four individuals, had the pain to learn, 
that out of that number, three, at most, had been to confession only once 
in their lives ! 

" The Protestants, too, are beginning to manifest more favourable dis 
positions towards us ; they attend in great numbers the instructions we 
give expressly for them, and many have generously contributed to 


enable me to enlarge my chapel ; may we, one day, give them the know 
ledge of the truth, in exchange for the succours they afford us. I have 
already received the abjuration of some, may the Almighty complete His 
work, and bring into the bosom of the church, all our erring brethren. 

" I shall never forget the day when I arrived for the first time, in an 
Indian mission ; we had travelled, with considerable fatigue and danger, 
more than two hundred miles, in frail barques, when, at nine o clock in 
the evening, we discovered a glimmering light in the underwood which 
borders the forest. In a few moments afterwards our arrival was hailed 
by musket shots, and a small cannon, which was fired from the banks of 
the river. About twenty Spanish Indians were here, impatiently 
awaiting for many days our arrival. All threw themselves on their knees 
to receive my benediction, and celebrated with every mark of joy, my 
presence in this distant land, where in the memory of man no Catholic 
bishop had been seen. The priest who resided with them conducted me 
to his dwelling. Fancy a barn, open to every wind ; except a hammock, 
and a common table which served for an altar, with the exception of an 

and it will be also the episcopal palace as long as your lordship may be 
pleased te remain. 7 This interesting congregation did not confine itselt 
to sterile demonstrations of joy and respect; a considerable number ot 
confessions heard; and thirty persons admitted to the sacrament of 
Confirmation; baptism solemnly administered to the savage tribe of the 
Harraws and Arawacks were the happy results of my visit. 

Some years later, Dr. Clancy retired from the administration 
of the Vicariate of Guiana ; he returned to Cork, where he 
resided up to tbe time of his death. 


Father McCarthy was a native of Cork, and was nephew to 
the Right Rev. Florence McCarthy who was consecrated Bishop 
of Antinoe in partibus and appointed Coadjutor to Dr. Moylan 
of Cork in 1804, but predeceased that Prelate. Father McCarthy 
made his ecclesiastical studies at Carlo w, and was appointed 
Professor of Rhetoric on his ordination in 1831. He remained 
at the College up to the year 1837, when he became one of the 
priests of the Cathedral parish of which he was subsequently 
Administrator. On the formation of the military camp at tbe 
Curragh in 1855, he was appointed chaplain to the forces. On 
the death of the Rev. P. Hicky, P.P. of Arless, in November 1857, 
Father McCarthy was named his successor. He died in 1881. 


Father Byrne made his full course of ecclesiastical studies at 
Carlow College, and, on his Ordination, about the year 1831, was 
appointed to the office of Dean. In this position be continued 
forming to God the young levites assigned to his care, not only 
by word, but, still more potently, by example until the year 


1837, when he retired from the College, probably on account of 
ill-health. Having served for a short time on the mission in 
Dublin, his native diocese, he returned, quite broken down in 
health, to the neighbourhood of Carlow, to Park, where his 
brother then resided, and there he died on the Feast of St. 
Joseph, March 9th, 1834, aged 34 years. His remains were 
interred in the cemetery of the College, where the following 
inscription appears on his tomb : 

" Hie sepultae sunt reliquiae mortales Rev. Patritii Byrne olim alumni 
postea Decani in hoc Collegio Sti. Patritii. 

" Vere homo Dei ! qui in brevi explevit tempora multa et conversatione 
in ccelis continua in scientia Sanctorum ita prof ecerat ut singulis ornatus 
dotibus ad efformandum clerum prpbum ac pium alumnos haud minus 
quin potius exemplo quam verbo in disciplina ecclesiastica institueret 
necnon tanta inter moniales prudentia et cura sanctimoniam enutriyit 
earumque pedes in via salutis direxit ut vitae spiritualis magister merito 
perfectus haberetur. Obiit die Martis XIX. anno Salutis MDGCCXL, 
aetatis XXXIV. Requiescat in Pace." 


At the same time that the Rev. P. Byrne was Dean of the 
Ecclesiastical College, the Rev. Thomas Pope discharged the 
duties of Dean of the Lay College and also of a professor of 
classics. He left Carlow in 1836, since which time he has been 
engaged in the discharge of the duties of missionary priest. He 
is a member of the venerable Chapter of the Diocese of Dublin, 
and has enriched our Catholic literature with some interesting 
works, " St. Peter s Day in the Vatican," " Illustrated Litany 
of Loretto," etc. 


The future Lord Abbot of Mount Melleray was born at 
Boardstown, County Westmeath, in April, 1813. Having 
received his rudimentary education at a school in the town of 
Trim, he proceeded to Paris where he studied, firstly at St. 
Sulpice, and subsequently at the Irish College. He returned to 
Ireland in 1834 and became Professor of French, and afterwards, 
of Logic, at Carlow College. Not having attained the age 
required by the Canon Law, his Ordination did not take place 
till December the 17th, 1836, when he was promoted to the 
priesthood by the Right Rev. Dr. Nolan. On the resignation of 
Dean Byrne in 1837, Father FitzPatrick was advanced to that 
office. He left Carlow College in 1841, and was for a short 
time employed in missionary duties, first at Athy, and afterwards 
at Booterstown. In May, 1843, he joined the Trappist Com 
munity at Mount Melleray, and, in 1848, on the resignation of 
Abbot Ryan, he was elected to the dignity of Lord Abbot. 


Immediately after his appointment the new Abbot sailed for 
the United States of America, to establish a House of his Order 
at Kingston, which was styled St. Patrick s Monastery, the 
Location being named New Ireland. He subsequently estab 
lished another Monastery near Dubuque, Iowa. Dr. Fitzpatrick 
still presides over the numerous Cistercian Community at 
Mount Melleray, whose unceasing prayers and practices of 
heroic self-denial have proved a source of edification and of 
heavenly blessings, not only to the immediate locality, but 
extending far beyond its limits. 


He was a native of the Queen s County, and was born in 1812. 
He entered Carlow College at an early age and, on the com 
pletion there of his ecclesiastical course, was ordained priest in 
1835, from which time until he was obliged to retire through 
failing health, he filled the position of Professor of Humanity. 
He died at Mountrath on the 9th of September, 1857, and was 
interred there. He was possessed of rare abilities, which he 
sedulously cultivated ; he was an accomplished linguist and 
proficient in sacred and profane literature, and was held in deep 
reverence for his great piety and the many virtues which 
adorned his life. 


The future poet was born at Dublin about the year 1824. 
When still a child, his home was changed to Grenanstown, 
County Tipperary. An article in the Nation newspaper, July 
26th, 1851, written, there is every reason to believe, by his 
school-fellow at Carlow College, and who was sub-editor of the 
Nation then, and until his death in 1853 Maurice Richard 
Leyne thus refers to him : "Williams, studious and fanciful 
even when a child, had, in the old country house where he was 
brought up, under the shadow of the Devil s Bit Mountain, in 
Upper Ormond, fed his imagination by the eager perusal of all 
the tales of adventure, volumes of verse, repertories of fairy 
lore, and scanty chronicles of Irish history, which fell into his 
hands, and in many a visit to the solemn solitudes of the 
Camailte Mountains, he heard hymns in the winter storms, and 
peopled the wild fastnesses with beings of his own imagining." 
He began his education at St. Stanislaus College, Tullabeg, and 
afterwards, about the year 1835, proceeded to Carlow Lay 
College, where he remained for several years. Writing from 
Spring College, Mobile, to a friend, December llth, 1853, he 
says : " If you ever meet Dr. Taylor," (Professor and afterwards 
President of Carlow College,) " remember me affectionately to 


him. The little he could succeed in teaching so erratic a pupil 
has enabled me to hold my present professorship (for Tullabeg 
was only preparatory in my time,) and has left open to me at 
all times many sources of pleasure and solace for which I can 
never be too grateful." It was from Carlow College that, in 
1843, he sent his first Poem to the Nation. An article in that 
paper, written in 1851, on the occasion of Williams ^ leaving for 
America, says : " Early in the first year of the Nation, a poem 

reached us from Carlow College It proved to be a ballad 

of surpassing vigour, full of new and daring imagery, which 
broke out like a tide of lava among the faded flowers and 
tarnished tinsel of minor poetry. And the vigour seemed to be 
held in check by a firm and cultivated judgment ; there was not 
a single flight which Jeffrey would have called extravagant, or 
a metre to which Pope could object. It was the Munster War 
Song, Williams s first Poem in the Nation." And again, in a 
review of the Poems of Williams in the Nation of July 26th, 
1851, the writer remarks : " There is more imagination in this 
vehement Tipperary singer than would form one hundred of the 
ordinary rhetoricians who attempt the toil divine of verse/ 
His intellect is robust and vigorous ; his passion impetuous and 
noble ; his perception of beauty most delicate and enthusiastic ; 
his sympathies take in the whole range of human affection ; 

and his humour is irresistible We see reason to think 

that Shamrock," (the nom-de-plume under which Williams 
wrote), " was an unambitious writer. He did not work for fame. 
To help a good cause, to raise a pleasant smile or healthy laugh 
by honest humour, to give to his own nature the fine sense of 
pleasure that flows from the happy exercise of a delightful gift 
these were the inspiring motives of the poetry of Richard 
Dalton Williams." 

The following Address from the Students of the Lay College 
to O Connell, belongs to the Leyne- Williams period, and was 
drawn up, most probably, by either, or, perhaps, conjointly by 



"HONOBED AND BELOVED SIB, We, the Lay Students of Carlow 
College, though fully aware of the engrossing nature of the subjects 
which at present engage your attention, yet feel emboldened by your 
well-known anxiety for the diffusion of the light of virtue, literature, and 
liberty, to confess, that we dare not meet the future reproaches of our 
hearts should we allow this happy occasion to pass without assuring you, 
beloved Sir, of our fullest gratitude for those invaluable blessings of 
right and liberty procured for us by your exertions of our deep venera 
tion for your virtues and of our love, our growing love for you, our 


Country s Liberator for you, the unrivalled advocate of universal liberty 
and Catholic truth. 

"If wisdom commanded at all times its votaries eloquence its 
admirers if religious excellence had its temples, its altars, and its shrines 
oh ! beloved father of our country, by wisdom ennobled, in eloquence 
unrivalled, by religious exactitude hallowed, and for it revered, shall we 
not be permitted with exulting pride to admire you for your wisdom, 
exalt you for your eloquence, and rejoice with holy joy with you and for 
you, that, blessed by God with all those gifts which, whilst ennobling, 
too often delude, you, dearly beloved Sir, have en joyed the great prero 
gative to recognise in the grandeur of the gifts, the goodness of the Giver 
to read impressed on your intellectual powers and innate integrity, 
Heaven s kind decree, bidding you to your country s liberation bidding 
you to wield your giant arm for your country s freedom, for your 
country s faith. 

" Happy lot was yours j for lifted above the rank of vulgar minds by 
your surpassing intellectual energy, and radiant in fame (whose lustre 
history proves to have ever warmed into madness the dizzy head encircled 
by its halo), you, and you alone, beloved Sir, are chastened by the 
influence of pure religion unto Christian lowliness, undazzled by your 
splendour, uncorrupted by your renown. 

" Great, indeed, have been your exertions, lurking and terrific your 
perils, numerous and powerful and implacable your enemies, much have 
you encountered and much endured ; yet countless and unceasing as have 
been the trials through which your every virtue has been doomed to pass 
now, beloved Sir, now that you stand greatly triumphant, undismayed 
by the thunder and unscathed by the lightning of a wicked faction s 
hate, are not your days glorious and happy beyond the sons of men, 
living beloved by those who used to hate you, admired by those who oft 
reviled you, breathing the heartfelt blessings of a holy people, and resting 
on the bosom of a nation s love. 

"Too freely have we expressed our veneration, our gratitude, and 
love ; and despairing of interpreting more successfully our sentiments, 
and fearing to trespass on your kind indulgence, we shall conclude in a 
manner which we feel must be pleasing to you we shall conclude by 
pledging ourselves before you, whose presence awakes the impulse of 
freedom, to imbibe with every draught of literature the inspiring breath 
of liberty, till filled with its spirit and purified by its fire we may be 
worthy to appreciate your labours, and humbly but steadfastly follow 
your great example by endeavouring to make our country all that we 
could wish her to make her worthy to be called the native land of 
O Connell, the Liberator of his Country, the Champion and Glory of her 

Mr. O Connell seemed much affected and greatly pleased by 
the Address. He immediately gave a verbal answer, with an 
appositeness of thought, sentiment, and language, so peculiarly 
his own. He told them he could easily pardon them for the too 
glowing colours in which they had drawn the picture of his life, 
knowing that they, in forming their estimate, consulted not the 
cold dictates of reason, but the generous feelings of their hearts 
that yet, exaggerated though it was, he regarded it as a con 
solation to his heart in the strife of politics to have deserved by 


his labours so warm an esteem, a love so genuine, from young 
gentlemen so numerous, so respectable, and whose hearts, 
yet untainted by the duplicity of the world s artifice, spoke as 
they felt, and felt because they loved. He pointed to himself as 
an instance of how much one man can effect when strongly 
aroused by horror of slavery, and fully enamoured with the 
charms of liberty. From this thought he passed with easy 
transition to address, with much earnestness of manner, a warm 
exhortation to the 3 7 oung students, to induce them to repeat 
frequently the pledge given in the address, to labour for their 
country s complete emancipation from every remaining link of 
slavery remembering that their fathers, being born slaves, 
became, by great exertions, comparatively free ; but that they 
having been born freemen, should never rest content till every 
remaining badge of ancient thraldom had been removed till 
every trace of former bondage had ceased to disfigure the fair 
form of their country, too lovely to generate a race of slaves 
with a population too great, too temperate, and too brave, to 
brook any longer insult or oppression. 

Having made choice of the medical profession, Williams 
settled in Dublin to attend lectures. The Hospital with which 
he became connected was St. Vincent s, under the care of the 
Sisters of Charity, The Sisters who knew him, retain the 
kindliest recollections of the shy youth in spectacles who was 
known to be a poet, and whose poetic gifts they pressed into 
their service, as several compositions of his in the " Manual of 
the Sisters of Charity," published in 1848, testify. 

At the point we have reached," writes the Rev. M. Russell, 
S J.* " Williams became an editor; yet to this stormy period of 
his life belong some incidents which might occur in the life of a 
Saint. He was more ready, says Mr. Sullivan, to visit the 
sick and dying, than to join the not unfrequent symposia of his 
literary and political friends. From one of the two or three 
companions, who had personal knowledge of the fact, we have 
heard of his having left for covering on the bed of a poor sick 
woman whom he was called on to visit in one of the purlieus of 
Dublin, the inner and outer coats which he had brought on him, 
and returning to his home, on a winter night, in his shirt 
sleeves. This act would surprise no one who knew him ; it was 

* Relics of Richard Dalton Williams; a Lecture delivered in 1876, by Father 
Eussell, and published in the Irish Monthly for March, April, May, and June, 
1877. The present brief Memoir has been compiled chiefly from Father Russell * 
interesting Lecture, and from the Preface to the Collected Poems of Williams, 
published at the Nation Office. 


quite in keeping with his character/ This incident took place 
probably while Williams was discharging his self-imposed duties 
as a member of the Society of St. Vincent de Paul. He was 
one of the first of the young men who aided in establishing it in 
Dublin, to which it found its way, not many years after it was 
first founded in Paris by that pious and gifted Frenchman, 
Frederic Ozanam." 

" The Famine came," writes Mr. T. D Sullivan, " and the 
Continental revolutions, and John Mitchell s United Irishman, 
and under the combined influence of these the Irish national 
party were taken somewhat off their feet. * Early in 1848, 
Williams, in conjunction with Kevin Izod O Doherty, established 
the Irish Tribune which, after a short career of six weeks, was 
suppressed, and Williams was arrested. On the 2nd of Novem 
ber he was tried on a charge of treason-felony. He was defended 
by Mr. Samuel Ferguson, Sir Colman O Loughlin, and Mr. John 
O Hagan. In the course of his speech Mr. Ferguson said : 
" Gentlemen, I arn not a member of that ancient and venerable 
Church within whose pale my client seeks for salvation, and has 
found tranquillity and contentment in affliction. But I would 
be unworthy of the noble and generous Protestant faith which I 
profess, if I could withhold my admiration from the services 
which, I am instructed, he has rendered to the cause of religion 
andof charity, not only by his personal exertions in distributing 
the beneficence of one of the best and most useful charitable 
institutions existing in our city, but also by his pen in embody 
ing the purest aspirations of religion in sublime and beautiful 
poetry. When I speak of the services he has rendered to 
religion by his poetry, allow me also to say that he has also 
rendered services to the cause of patriotism and of humanity by 
it ; and permit me to use the privilege of a long apprenticeship 
in those pursuits by saying that, in my humble judgment, after 
our Poet Moore, the first living poet of Ireland is the gentleman 
who now stands arraigned at the bar." 

The jury were at first for finding him guilty of publishing the 
Irish Tribune, but not of an intent to depose the Queen ; this not 
satisfying the judge, they were sent back to reconsider their 
verdict, which resulted in a verdict of acquittal. Sir C. G. Duffy 
in his recently published work, "Four Years of Irish History," 
gives a strange account of the trial of Williams, and the means 
by which his acquittal was brought about. " Count Dalton 
visited the prisoner and assured him that he should be acquitted. 
* The chances are ten to one, you won t be condemned/ he said, 
nay a hundred to one, Kemmis (the Crown Solicitor) is* a 
friend of mine, and he tells me you were seldom at the office of 



the Tribune, and that the only evidence against you is the MS. 
of one of the articles in your handwriting. But this shan t harm 
you, he will pin the paper between two others, so that no witness 
will be able to see it. Kemmis is determined you shall escape, 
and you may be assured it will happen as he wishes. . . . The 
trial of Williams immediately followed, and ended as he had 
foreseen. His domestic servant proved that he was detained at 
home by illness during the fortnight before his arrest, and 
persons connected with his printing office gave corroborative 
evidence. A clergyman and a doctor described his religious 
and benevolent character. The indictment did not charge that 
any of the articles were in his handwriting, and no witness was 
called upon to identify his manuscript. Mr. Ferguson, who was 
his leading counsel, made a persuasive and sympathetic speech, 
but the Crown Solicitor had rendered his task easy. The jury 
wished to return a verdict of publishing, but not with the intent 
imputed in the indictment, but the Court would not receive it, 
and after a slight delay they declared him not guilty." Chapter 
on " Trials at Clonmel and Green Street" 

After this, Williams attended the medical schools of Edin 
burgh, where he took his diploma, and, returning to Dublin, 
practised his profession for a short time. In the Summer of 
1851 he bade " Adieu to Inisfail" and left for A.merica. A short 
time afterwards we rind him filling the position of Professor of 
Belles Lettres in Spring College, Mobile, Alabama. 

On the 8th of September, 1856, he married a Miss Connolly 
of New Orleans, and removed to that city, where he practised 
medicine for some years^ contributing meanwhile to some of the 
leading journals and periodicals. Later on he removed to Baton 
Rouge and thence to Thibodeaux, Louisiana, where he died on 
the 5th of July, 1862. By a brother-bard, Thomas D Arcy 
McGee, the sad event was sung in the following beautiful 
verses : 

The early mower, heart-deep in the corn 
Falls suddenly, to rise on earth no more ; 

The lark lie startled carols to the morn, 
The field flowers blossom brightly as before. 

Gay laughs the milkmaid to the shouting swain, 

Who calls the dead afar, but calls in vain. 

Thus in the world s wide harvest-field doth life, 
Unconscious of the stricken heart, rejoice ; 

Thus, through the city s thousand tones of strife* 
The true friend misses but the single voice ; 

Thus, while the tale of death fills every mouth, 

For us there is but onefallen in the South. 


One that, amid far other scenes and years, 
Leal memory still recals full to our view, 

Ere life as yet had reached the time of tears, 
When many hopes were garnered in a few 

Blithe was his jest in those fraternal days, 

Before we reached the parting of the ways. 

They were a band of brethren, richly graced 

With all that most exalts the sons of men- 
Youth, courage, honour, wit, well-placed 
When shall we see their parallels again? 
The very flower and fruitage of their age, 
Destined for duty s cross or glory s page. 

And he, our latest lost among them all, 
No rival had for strangely-blended powers 

All shapes of beauty waited at his call : 
Soft Pity wept o er Misery in showers, 

Or honest Laughter, leaping from the heart, 

Pealed her wild note beyond the reach of Art. 

Meekly o er all, the rare and priceless crown 

Of gentle, silent Pity he still wore 
Like some fair chapel in the midmost town, 

His busy heart was holy at the core ; 
Deep there his virtues lay no eye could trace 
The Pharisee s prospectus in his face. 

Sleep well, Bard ! too early from the field 

Of labour and of honour called away ; 
Sleep, like a hero on yonr own good shield, 

Beneath the Shamrock weathed about the bay. 
Not doubtful is thy place among the host 
Whom fame arid Erin love and mourn the most. 

[ While leap on high Ben Heder the wild waves, 

While sweep the winds through storied Aherlow, 
While Sydney s victims from their troubled graves 

Oer Mullaghmast at midnight come and go, 
While Mercy s sisters kneel by Misery s bed, 
Thou art not dead, Bard, thou art not dead. 

A few months after his death, some companies of Irish- 
American soldiers, engaged in the civil war then raging in 
America, were encamped in the neighbourhood. Having heard 
of the recent death of the Irish patriot poet, they determined to 
erect a suitable monument over his grave. This consists of a 
massive Cross and plinth of Carara marble, and bears the 
following inscription : 


" Sacred to the memory of 

The Irish Patriot and Poet, 

who died July 5th, 1862. Aged 40 years. 

This stone was erected by his countrymen serving in 

Companies G and K, 8th Regt. N. H. Volunteers, 

As a slight testimonial of their esteem 

For his unsullied patriotism and his exalted devotion 

To the cause of Irish Freedom/ 

This graceful and touching act drew from the friend who had 
mourned his death in plaintive verse, another poem of which the 
following is an extract : 

God bless the brave ! the brave alone 
Were worthy to have done the deed. 

A soldier s hand has raised the stone. 
Another traced the lines men read, 

Another set the guardian rail 

Above thy minstrel Inn isf ail ! 

A thousand years ago ah ! then 

Had such a harp in Erin ceased 
His cairn had met the eyes of men 

By every passing hand increased. 
God bless the brave ! not yet the race 
Could coldly pass his dwelling place. 

The following Poems composed by Williams, are selected, not 
so much as favourable specimens of his genius for poetical com 
position as of that deep devotional feeling which was a leading 
and abiding characteristic throughout his chequered but truly 
Christian life : 


O hidden God ! devoutly I adore Thee 

Beneath these figures truly, though concealed : 

My heart bows down undoubtingly before Thee, 
Lost in the marvel Thou hast here revealed. 

Sight, taste, and touch in vain the mind deceive, 
Thy word alone suffices, Lord, for me 

Whate er God s Son hath uttered I believe ; 
Nought than the word of Truth can truer be. 

Upon the cross a cloud Thy God-head wore, 
Here thy humanity is shrouded too ; 

Yet both confessing truly I adore, 
And what the good thief prayed I humbly sue. 


Thy wounds, like Thomas, I do not behold, 

Still I confess Thee God, all Gods above ; 
Grant me still more this fixed faith to hold, 

In Thee to hope Thee always more to love. 

O sweet memorial of Christ s death for me, 

True living bread, conferring life on man, 
Grant that my soul may ever feast on Thee, 

And taste Thy sweetness as Faith only can. 

O pious pelican, Lord Jesus ! hear, 

Cleanse me, a sinner, in Thy healing blood, 
One drop of which, or even one sacred tear 

Could save the world yet Thou wouldst shed a flood. 

For only this sufficed Thy love to show, 

And thus the frozen heart of man to gain 
From all Thy wounds the willing fountains flow, 

A thousand tongues in every bleeding vein. 

Sweet Jesus, whom I now behold concealed, 

What I so thirst for hasten, I implore, 
That, seeing Thy bright countenance revealed, 

My happy soul Thy glory may adore 
For evermore ! 


Teach me, O God, the truest adoration : 

Give me to know, in Thy mysterious ways, 
Shall hymns of joy and fervent aspiration, 

Or tearful silence, best proclaim Thy praise 1 
Whene er I bow in humble prayer before Thee, 

So great my load of sorrow and of sin 
So great my joy one moment to adore Thee 

Sobs and hosannas strive my heart within. 

Wo for the soul that cannot here discover 

Her own Creator and the angels King 
King of the angels but man s more than lover, 

Tortured and slain for our vast ransoming ! 
And yet the vilest dust concealeth wonders, 

Teems with strange marvels miracles indeed: 
And heaven hath distance, splendour, time, and numbers 

The lerdliest mind shall never grasp and read. 

Still man, who sees Thee in the humblest flower, 
Who knows so little round him or above, 

While he perforce admits Thy boundless power, 
Presumes to set a limit to Thy love ! 


Had heaven to me the shining sceptre yielded 
Of some strong angel, whose bright throne may be 

O er many a starry myriad lightning-shielded, 
In glory marching through eternity 

Oh ! happier far, in humble adoration 

Were I, to bend my pride, head, heart, and knee, 
And feel, no more a discord in creation, 

My soul in harmony with her and Thee ! 
Before Thee then this world seems cold and narrow, 

The spirit blossoms like the prophet s rod, 
And every sigh becomes a burning arrow 

Whose bright point flashes through the heart of God ! 

Thou hast unnumbered Seraphim to sing Thee 

Adoring canticles from pole to pole 
But we, alas ! faint praise, poor offering bring Thee, 

Yet Thou has died for this the human soul ! 
Oh ! make it Thine by grace and tribulation, 

And when life s brief calamity is o er, 
Crown us in love s sublimest adoration, 

Where faith is lost in vision evermore ! 


The Rev. James Hamilton was a native of the County Kerry, 
and was born about the year 1813. At an early age he entered 
Carlow College, and during a distinguished career be won the 
highest collegiate honours. His superior talents and virtue 
attracted the attention of the great Bishop, Dr. Doyle, who 
ambitioned to have him for his own, and, with the consent of 
Dr. Egarj, Bishop of Kerry, he was affiliated to the Diocese of 
Kildare and Leighlin. Whilst still in Deacon s orders he acted 
as a Professor of Classics at the College. He was ordained priest, 
on the 20th of December, 1836, by Dr. Nolan who had been his 
professor, and who remarked on that occasion that of all the 
students who had graduated under him, the most gifted was 
James Hamilton. Having served on the mission in the parishes 
of Mountrath, Bagenalstown, and Rathvilly, Father Hamilton 
was recalled to the College, as Professor of Natural Philosophy, 
in August, 1842, in which position he remained during the 
succeeding nine years. His brother, REV. PATRICK HAMILTON, 
was Lecturer in "Natural Philosophy at Carlow College in 1833 
and the two following years. He died young and whilst still a 
Deacon. In June, 1851, Father Hamilton resumed missionary 
duties in the parish of Tullow. In January, 185G, acceding to 
the request of the Catholic Young Men s Society in Dublin, he 
delivered a course of four lectures in the Rotundo, on the 
" Structure of the Heavens," which attracted much attention. 


The following details are extracted from a contemporary 
account : 

CATHOLIC YOUNG MEN S SOCIETY. The Rev. Professor Hamilton s 
Lectures. " Last evening the first of a series of lectures on astronomy 
was delivered by the Rev. Professor Hamilton in the small concert-room 
of the Rotundo, before a numerous assemblage of the members of the 
society, several clergymen and other distinguished visitors. The Rev. 
lecturer commenced by stating the great truths which the science of 
astronomy was calculated to teach its practical uses, and its power in 
leading the student or observer from the contemplation of physical 
nature to the great source of all creation. He confined himself to the 
subject of the annual and diurnal motion of the earth, and, as he pro 
ceeded, illustrated his views on the subject in a clear and comprehensive 
manner. He was listened to throughout with marked attention. As a 
lecturer we have seldom heard any one more philosophic, eloquent, and 
erudite in this, perhaps, one of the most practical and instructive lectures 
we have heard for a long time. Ths second lecture is announced for to 
morrow evening." 

Professor Hamilton s Second Lecture, " Yesterday evening the Lecture- 
room of the Rotundo was crowded with a most respectable audience who 
assembled to hear Professor Hamilton s lecture on the Planets. The 
reverend gentleman was clear, eloquent, and philosophical in his explana 
tions of the various motions of the planets, and his profound and erudite 
explanation of Nature s great laws was occasionally relieved by the 
narration of interesting anecdotes arid circumstances connected with the 
lives of the celebrated astronomers. The history of the discovery of 
Neptune was made interesting to a wonderful degree by the admirable 
clearness and eloquence of the lecturer. The various allusions to the 
beauty of the system, and the grandeur of Kepler s laws, and the utility 
of astronomy in leading the mind to contemplate Him who is the origin 
and author of all law and all order, were given with fervid and glowing 
eloquence the audience listening with breathless attention for two hours, 
interrupted only by bursts of applause, which were sometimes reluct 
antly withheld through fear of losing one sentence of the lecturer." 

Third Lecture. "The reverend gentleman had an exceedingly numer 
ous and respectable auditory yesterday evening at the Rotundo. The 
eloquent lecturer was peculiarly felicitous in his explanations of the laws 
of the heavenly bodies. His memoir of Newton, interspersed with an 
account of his scientific discoveries, partook of the nature of an eloge 
pronounced by an academician. The latter part of his lecture was 
directed to the question Are the planets inhabited 1 ? During the pro 
gress of his various arguments there burst from him a most spirit-stirring 
and eloquent passage on the evidences of design in the earth, and the 
different orbs that roll in distant space. He sat down amid vehement 

Fourth Lecture. "The Lecture Room of the Rotundo was crowded to 
excess last evening to hear this eloquent gentleman deliver his last 
lecture. The subject was the fixed stars. The lecturer gave a most lucid 
and beautiful description of the solar system, tracing the various planets 
in their course round the sun ; and, having clearly fixed in the minds of 
his auditory, by peculiar felicity of language and illustration, these 
motions and relations, he then opened to their view the sidereal system, 
passing in review binary and multiple systems, and pointing out the 


conformity of computed and observed distances, thereby demonstrating 
that the same law which made the apple fall extended to realms in space, 
and from this view he raised the minds of his auditory to contemplate 
the goodness and power of the Great Creator. He then passed to an 
extremely interesting explanation of complementary colours in optics, and 
illustrated the matter by giving lists of double stars. His account of 
periodic stars was received with no less applause than the eloquent de 
scription of the nebulae. In the course of the evening he did ample 
justice to the Hanoverian band-boy (Herschell), giving the interesting 
incidents in his splendid career. The reverend gentleman took his seat 
amidst the warm applause of his numerous auditory. The President 
read an address to the eloquent lecturer on the conclusion of the course, 
to which Professor Hamilton replied in most happy and graceful terms." 

On the occurrence of a vacancy for a military chaplain at the 
Curra^h Camp in December, 1857, the Bishop, Dr. Walshe, 
appointed Father Hamilton to the office. He afterwards 
officiated at Woolwich, and was then ordered on foreign service, 
and was for several years stationed at Bermuda. Writing from 
St. George s, Bermuda, to a friend, on the 7th February, 1866, 
he thus describes the place : 

"These islands they say are in number 365. To make up that fanciful 
number, though, mere specks on the water are counted. They are all 
composed of a kind of sandstone, whitish, porous, granular, and so soft 
that it is cut into shapes for building purposes with hatchet and saw. 
This is not a little odd to a new comer. The rock is everywhere, and 
makes its appearance everywhere, giving to the surface of the islands a 
rocky character. That surface, again, is but a confusion of little hills, 
none half as high as the hill of Allen, but still hills in endless variety of 
form and combination. Over all the islands you would not find, I do 
believe, one quarter mile of level ground. All hills. But, strangest of 
all, these hills and their hollows, and a full three-fourths of the islands, 
are covered with cedar trees. The whole place might be called a planta 
tion of cedars, everywhere you go, cedars, cedars on hills, cedars in 
valleys, cedars by rocks on shore, cedars, cedars everywhere. Alas! 
though, they are not what you imagine cedars to be, trees lofty and 
magnificent. They are little stunted trees, very like the Scotch firs of 
the bleak hills over with you. 

" And is not the soil cultivated ] Literally so. A patch here and there 
in a sheltered hollow may be sown with onions or potatoes, sweet or 
Irish, or arrow-root or some such thing, but that is all. None of the 
cultivated patches is as large as a good field in Ireland, and of these you 
would not find a dozen between this and Hamilton, a distance of twelve 
miles. Except for the cedars, then, the land is perfectly unproductive. 
Why 1 Various reasons are given no market, none nearer than New 
York high price of labour, and a thousand other reasons but the fact 
is what I say, no cultivation. Hence, though the country grows oranges, 
a good orange will cost you more, far more than in London. No culti 
vation, no crops, perhaps for this reason, no birds, none worth noticing. 
I have not seen a dozen since I came of the few I did see some are red, 
some blue, and some, again, little brown doves. Sometimes quails and 
crows get blown over from America, but only occasionally and in small 
numbers. I saw a crow the other day; my heart warmed to him, as it 
struck me he might be of the old country, but he passed on without 


minding me. Instead of birds, we have ants in myriads on drawers, on 
tables, on the bread you eat. At first I did not like it, now I go on 
eating and let them look to it. Other insects, too, are well represented, 
particularly cockchafers, horrid looking things. I saw three of them the 
other day, they excited a kind of horror ; had they stood their ground I 
should have fled; they ran, though, and I killed them. We shall have 
them, and other like gentry, in squads in Summer. 

"Houses all white white walls and roofs, white from bottom to 
highest top. This is to throw off the summer rays. The little town here 
is just as if it were covered with snow. The houses over the island, 
gleaming in their white mid the dark green cedars, have an animated, 
cheery appearance. No thatched cabins here, not one; no houses again to 
compare with the mansions of the gentry in Ireland. They have, the 
best of them, a good deal the appearance of the loftier and better class of 
farm-houses in Ireland. Many, though, have verandahs and all have 
green wooden blinds outside the windows ; this gives them an appearance 
blank as the face of a blind man. The town of St. George s is situated 
on the very edge of a beautiful bay and surrounded closely by a line of 
hills, themselves, too, dotted over with white houses. The town of 
Hamilton is rather larger and is the seat of Government. Hamilton is a 
pretty place, on a beautiful bay, too, with beautiful scenes and walks all 
round. Indeed I can give you no idea of the singularly picturesque, 
beautiful scenes that the thousand bays, channels, etc., with their islands, 
present to view. So, too, with the hills they sometimes blend into 
forms and combinations, charming indeed. You have every form of the 
beautiful that wood, water, and hill, in their various combinations, can 

" The population, some 11,000 or 12,000, are of two classes, one, the white, 
the other the coloured people. These last are the labourers, theartizans, 
the boatmen, the fishermen, in one word, the mass of the population. 
They are some 8,000 or more of the whole number. They are of various 
shades of colour, some as black indeed as your boot, a shiny black, too, 
shining with a greasy lustre, with the features of their race strongly, 
coarsely marked. The others are of various shades of brown. They seem 
to me a gentle, affectionate, most inoffensive race, fond of music, fond of 
ornament, and fond of dress. They are nearly all at least the young 
men and women of light elastic form and most graceful carriage. No 
appearance of poverty or destitution amongst them. On two occasions 
I saw them turn out at funerals, 80 or 100 on each occasion ; there was 
no man there not dressed in black, and, as far as I could judge, dressed 
as well as myself. In England I never saw labourers or artizans turn out 
half so respectably, and what is more, never saw a procession move on 
in better order or in more becoming silence. Indeed there is a natural 
politeness about them you will not find elsewhere. On the whole, they 
appear a comfortable, contented, and, in their way, a very respectable 
people. Though at first the coloured face, and particularly the glare of 
the white eye, may seem strange, after a while, you get reconciled to 
them and find there an expression soft and pleasing. And the little 
things, well they do sometimes look so serious, with a strange expression 
of sadness, but then, let them hear music or laugh kindness at them, 
they are up in a moment, every feature warming in joy, and they them 
selves as merry as monkeys. Of a truth, they are an amiable, interesting 

" The whites, well, they are a fine looking people. There are no gentry 
here. They are, tis true, the proprietors of the soil, but all either are or 


have been engaged in trade, and have or have had stores, that is, shops. 
Store-keeping then is not proscribed here as it is in England. You must 
not call them shop-keepers, no, not that, twere offensive, but store 
keepers. What the difference may be I cannot conceive. These give balls, 
large ones sometimes, have the officers of the Garrison at them, and are 
themselves invited to the Governor s balls. And well they may be, for 
they are the kindest, most hospitable, and most generous people you 
could desire to meet. They will ask you to come to their houses every 
evening you like, arid they mean and wish it. They are a most refined 
class, and the refinement is heightened by the natural simplicity and 
kindness of those far removed from large cities. When they entertain 
they do it splendidly. At other times fish is the staple of their food, 
meat is almost unknown, and for a good reason, because it cannot be got. 
I have not seen, since I came, two dozen cows, I do not remember to have 
seen a single sheep. Cows and sheep are imported here from Halifax or 
elsewhere for the army. All our supplies come from Halifax, as a rule. 
There is no regular steamer to New York or any other city. Things then 
are not first-class, but exorbitantly dear. There are none of our Northern 
fish here, the fish are firm and strong, I do not like them. No spring 
water here, not a drop; no rivers, of coarse, not a streamlet even. The 
rain-water is saved in tanks, every house has one, sometimes they throw 
a handful of lime into the tank, the water is pleasant enough to drink- 
how it is so I cannot tell. 

"The islands are surrounded by coral reefs extending, sometimes, 
miles from shore. The passages through them for ships are most intricate 
and difficult. Yet, it was a special Providence that placed these islands 
here. Not a storm occurs that we have not, soon after, some disabled 
ships seeking shelter and repairs here ; some of their adventures are most 
touching. For this reason, as a place of refuge, these islands are so 
valuable to England. 

" The weather is very like a wettish summer at home, not so cold as 
some cold summer days though. It is moist, too, but, with these slight 
differences, as far as a climate goes, you might easily fancy yourself in 
England or Ireland. They tell me some of the flowers are very beautiful 
in summer. I saw to-day a garden of potatoes as grown and green as 
they would be over with you in July. Potatoes are dug out to-day and 
fresh ones planted in the same ground to-morrow." 

The parish of Pbilipstown falling vacant in October, 1866, 
the Bishop offered it for Father Hamilton s acceptance. He 
accordingly tendered his resignation of tbe chaplaincy to the 
Horse Guards, but the authorities there expressed their high 
estimate of his services to the troops and their regret at his 
thought of leaving them, and requested of him to reconsider and 
withdraw his resignation. On his compliance with their request 
they brought him home and promoted him to the rank, pay, and 
perquisites of a major in the army ; and, had he survived a few 
years longer, he would have attained to the rank and pay of a 
Lieutenant-colonel. He was attached, on his return, to the 
South Camp at Aldershot. When, in September, 1873, in con 
sequence of failing health, he presented himself at the War 
Office to solicit sick leave, the military officials, who at once saw 


his precarious state of health, expressed their deepest sympathy, 
and immediately gave him leave for six months, allowing him to 
retain full pay, and if, at the expiration of that time, he should 
be invalided, securing to him an ample pension for life. He 
came to the home of his brother, Dr. W. Hamilton of Tarbert, 
where all that -a brother s and sister s loving-kindness could do 
to assuage the sufferings of an incurable malady was done. He 
expired on the 20th of December, the 36th anniversary of his 
Ordination, 1873, in the 60th year of his age. His remains were 
interred in the Parish Church at Tarbert. On Wednesday, the 
21st of January following, a solemn Month s Memory Office and 
Requiem Mass for the repose of his soul took place in the 
Cathedral, Carlow, at which his former fellow-professor and life 
long friend, the Right Rev. Dr. Walsh e, presided, assisted by a 
numerous attendance of the clergy of his adopted Diocese, and 
also from that of Dublin. Amongst those present were the Very 
Rev. J. J. Taylor, D.D;, V.F., Very Rev. Archdeacon Dunne, 
V.F., Very Rev. P. Morrin, V.F., Very Rev. D. Kane, D.D., Very 
Rev. J. B. Kavanagh, D.D., Very Rev. Canon Pope (cousin to 
the deceased), etc., etc. 

As a writer, Father Hamilton commanded great felicity of 
expression and elegance of style ; he was an eloquent and 
effective lecturer and pulpit orator, and in classics, and more 
especially in the knowledge of the Natural Sciences, had few 
compeers. A good Religious with whom Father Hamilton 
maintained a correspondence, has kindly supplied notes which 
she fortunately made from his writings. From these notes some 
extracts are here given ; they will serve as illustrations of his 
style and spirit: 

" Why is it that all that is beautiful is doomed so soon to fade 1 Smiles 
all. all gone every look faded many a head drooping, and some fallen 
and for ever ! The sight might well have made one sad. And how like 
life! Youth passes, its joys and dreams, and high hopes and generous senti 
ments all pass and the beautiful feelings and glow of young life pass, 
too, and decay. What remains ! what remains ] All of worth remains 
truth, religion, virtue, and virtue s own bright queen, Charity, all 
remain. Aye, more than remain ; like summer flowers, they go on 
brightening in new splendours till one other change impart to them the 
full richness and glory of enduring perfection. Thank God ! there be 
some objects still in this world of change, unchanging still, and worthy 
the soul s noblest thought, and the heart s noblest affection. There is joy 
and consolation in the thought." 

" I feel a high satisfaction in calmly contemplating that beautifully 
wise dispensation of suffering which once did seem so incomprehensible 
to earlier years. Suffering ! strange, mysterious word. Oh, I do remem 
ber well how surprised I once had been at the law which doomed the 
disciple to mourn whilst all beside should rejoice made sufferings the 


gifts of love Divine, arid the portion of those whom Heaven loved the 
best. If surprised, though, it was only for the season ; with other 
years came clearer views of the religion of the Cross and the heart of 
man, and with them, too. the conviction that suffering, with grace, were 
the richest treasures Heaven could bestow. Without them there can be 
no true perfection, no true Religion, if perfection and religion be the love 
of the One Great Being with the whole and unstinted heart, with the 
whole soul and whole being. To love Him so, we must in truth become 
dead to ourselves, and to all around. And how may this be done with 
out suffering, how else can we become detached, disengaged, how else be 
rendered indifferent to things of time, how else restored to that freedom 
of spirit which recognises no submission to ambition, vanity, or the 
thousand other dispositions that seem of themselves but of little harm, 
yet fetter the spirit and all its affections to earth. How else can we be 
introduced to that pure and perfect peace which neither joy nor sorrow 
of earth can disturb that peace which follows the completed triumph 
over ourselves that pure peace which in humble hope and confidence 
reposes in God and God alone that peace which the disengaged heart 
alone can know and which the pleasures of a thousand worlds cannot 
bestow. If it never had been written, experience of the human heart 
itself would tell, that it is impossible to be in full enjoyment of honour, 
fortune, or the world around, without being more or less attached to 
them. Ah ! who could preserve that perfect purity of spirit which knows 
no shade of earthly affection, which beams in purest splendour of Divine 
love, mid the honours, riches, health, happiness of the world 1 ? Many 
will, I know, flatter themselves they do so ; what extraordinary graces 
may do I know not, but of a truth I believe their pleasing persuasion to 
be but a delusion. But how beautifully does suffering achieve the task 
despite of ourselves. It mars every enjoyment of earth ; it guards the 
freedom of the heart ; it prevents the spirit from being dazzled, blinded, 
captivated; it affords season for calm pure thought ; it teaches, in accents 
that may not be mistaken, that Earth is not our home, and that all 
around is vain and passing. How easily, gently, yet effectually does it 
thus wean the heart from affection to earth, from esteem, applause, dis 
tinction ; how beautifully does it purify the heart from each inordinate 
affection, and prepare a temple of purity and love where the Deity Him 
self may repose. Did you ever mark the calm, beautiful light that 
seems often shed over the spirit of the tranquil sufferer ; how, mid what 
seems wreck and ruin of existence, the spirit rises in newness of life and 
light and beauty, and how, too. mid what seems all wretchedness and 
gloom, the whole being seems lighted by beam of bliss from Heaven. 
Then, again, what better calculated to teach the other Christian virtues, 
than suffering, humility, hope, patience, and, above all, perfect con 
formity with the will of God. Do they not all go hand in hand with 
suffering 1 ? In one word, surely it is suffering, and suffering, alone, can 
plant and cherish in the heart the virtues of the Cross, arid impress upon 
the soul the full likeness of the Crucified. Oh ! yes, if it be the most 
painful, it most assuredly, is the most profitable exercise of the Christian. 
When does virtue purer beam than mid suffering ? Anyone could engage 
in a dazzling enterprise, anyone could embark in an applauded under 
taking, any one could undergo pain and toil and sacrifice when an admir 
ing world looks on with approbation all those things I feel I could do 
from sentiment of nature alone, and, in doing so, would have but little 
merit. But. to feel the frame sinking in weakness, to be confined day 
after day to the cheerless solitude of sickness, to feel pain after pain, and 


pain again without end, to feel hope herself faint, and to see existence 
around shaded in gloom, and all this with none to admire, few to 
sympathize to feel and endure all, because tis His Will, to submit, and 
harder still, to continue to submit cheerfully and willingly to His ap 
pointments, not for applause of the world, not for own s sake alone, but 
wholly and entirely, and simply, and purely in obedience to His Will, in 
submission to this Providence, O, that, that is virtue indeed, true 
religion, the spirit of the Cross. 

" 0, don t then say life is weary and passing fruitlessly away. It is, 
to be sure, the sentiment of the zealous spirit, but still it can but disturb 
peace and distract resignation. No, your life is not weary, useless or 
dark, that one spirit of resignation will sanctify its every hour, shed light 
of Heaven on its every instant, and impart to it an excellence which other 
more active and more striking lives may never attain. But had I 
health, 7 you say, Oh ! how I could devote myself to charity, religion s 
noblest virtue. It is, in truth, religion s noblest virtue, tis itself religion 
on earth as tis in Heaven. But in what does its excellence, merit, glory, 
consist 1 ? in this, and this only, that tis the Will of God. From thai it 
borrows all its splendours, in that it wholly and entirely consists. Ah! 
why then uneasy and depressed] Surely, since your present delicacy 
has been sent you by the hand of God, since tis His Will that you beat- 
it, surely, by doing so you fulfil that Will, you comply with His wishes, 
you please Him just as much, and perhaps more so, than if you were to 
engage in loftiest enterprises of charity. Thy Will be done. Tis per 
fection in the sick room as well as on the foreign mission, in the calm 
silence of suffering, as well as in the excitement of toil and danger. 

" Charity, divinest spirit of Heaven, thou art indeed our light and life 
and only hope, in this land of exile, the merit of our every action, the 
soul of our every virtue, our only true, enduring peace and bliss on earth, 
bliss and brightest glory in Heaven. 

"God ! Ah, is He not, Himself, infinite perfection and most deserving 
the heart s fondest, tenderest love ! He is yet how 1 Infinite, Eternal, 
and Divine, He may not be represented to the mind in sensible form of 
grandeur or of glory. Infinitely do His perfections transcend all of 
beauty or of glory that material nature has revealed, or mind itself con 
ceived. Yet, still, material Creation may aid the darkened, trembling 
spirit to form some idea of the beauty and grandeur of Divine Majesty. 
What are, after all, its varied glories and magnificence, but faint reflec 
tions of the splendour on which mortal may not gaze and live. The 
sun himself enthroned ah ! yes, in dazzling effulgence, what is he but an 
image, faint and shrouded too, of His Glories the Heavens, vast and 
immeasurable, but an image of His Immensity their unchanging youth 
and freshness, of His Eternity the varied forms of breathing life that 
swarm around, but evidence of His Goodness and tenderness, and all 
Creation, one vast and glorious monument of His Wisdom, Providence, 
and Power. Pursue the thought still, till wearied thought sink 
bewildered and fatigued. We may adore, but surely we will not wonder 
that this glory of perfection, dimly seen as in a glass, should have imparted 
bliss unspeakable to God s own favoured servants on earth, that it should 
be bliss unbounded to Cherub and glowing Seraph, or that every heart of 
man should be sweetly borne by instinct of its own nature and sugges 
tion of its own thought, to pay Him the purest homage of its fondest 
and tenderest affection. God, is a God of unspeakable goodness. This 


truth is told in every form of material creation. For us has He reared 
the beautiful Temple in which we dwell, radiant in beauty and in glory. 
For us he made suns of summer shine, and flowers of spring in softest 
fragrance bloom. For us has He clothed mountain and vale in richest, 
varied luxuriance of forest, garden, grove. But pause. He it was, of 
His own goodness, built up this material frame, breathed into it a soul 
of Angel dignity, of hope, and excellence immortal. He, of His own 
goodness, has watched over me, with more than parent s tenderness, from 
infancy s first and helpless hour, preserved my being through each mo 
ment of existence, guarded me against a thousand dangers, showered on 
me every favour that now lends light to being and charm to existence. 
Oh, yes! of His own goodness He has imparted to me health and 
strength, and gifts of fortune, and hope, and happiness. Nay more, the 
flower may bloom in beauty, but tis doomed to fade ; the sun may shine 
in dazzling glory, but it, too, ah ! is it not doomed to pass ; but to me, 
on me has He conferred higher and nobler destinies, a higher and nobler 
existence, a higher and more enduring grandeur. Flowers may bloom, 
and suns may fade, my existence knows no end. For me an existence, 
glorious as immortal, expands to view, for me has sphere of being and 
bliss unchanging and undecaying, been destined, for me has Hope 
immortal beamed, for me has been prepared a region of light and glory, 
where, mid glowing Lost of Angels, Archangels, and Sainted Spirits. 
I, too, am destined to be sharer for ever of the glory that neither eye hath 
seen, nor ear heard, nor heart of earth conceived. Oh ! surely, were love 
to be proportioned to goodness the love of man should be as unbounded 
as his destinies. 

" God is a God, not alone of beneficence and of goodness, but of love 
infinite love, love Divine. Time was when man had forgotten his God, 
and idolatry covered the face of the earth. Did God our God then 
launch the lightning of His justice and consume the world man had 
profaned ? Did He hurl the terrors of His vengeance and annihilate the 
guilty race 1 ? He might have done it twere justice but did he do so? 
Go to Calvary s rugged steep and what do you there behold who is He 
nailed to an ignominious Cross, with hand and foot mangled, body 
gashed from head to foot, tortured head pillowed on the hardness of the 
Cross, and life blood streaming in gushing tides from the expiring Heart. 
Gaze still, and as you behold that Sacred Victim the Incarnate Word, 
the well beloved Son of the Father, the Figure of His Substance and the 
splendour of His glory, as you behold Him expiring in more than mortal 
agony, the bleeding Victim sent by God himself to reconcile a guilty race, 
and restore hope and peace to man, Oh! well indeed, may we exclaim 
with Heaven s astonished Hosts God is a God of love, of love unspeak 
able, infinite and unbounded. And why all this ? Ah ! not only does 
He permit, but He invites, commands, ask our love, asks it by every 
motive that can sway the heart, and offers in return peace and bliss on 
earth, peace and glory everlasting in heaven. My God, then do I desire 
to love Thee with my whole heart and soul, and, Oh ! do Thou from Thy 
bright throne above send down Thine own spirit to enlighten, inspire, 
animate, fill my heart and soul and whole being with Thine own Divine 
Love, and grant, Oh ! grant, in life and death I ever, ever may be thine ! 

"I have an unoccupied hour; I cannot better employ it than in 
penning you these lines. The setting sun, the closing day, the universal 


repose, all invite to thought. None but a fool will fail to see that sancti- 
fication and salvation are the only great objects of existence, that for 
them existence, thought, feeling, affection, time, all have been given, and 
to them all should be dedicated. In them, with them, existence receives 
its last, highest perfection and glory ; without them all else is vain, worse 
than the flower that fadeth, as grass that withereth. It is so indeed, 
there is but one true, one only grand, one only noble, one only happy 
object of existence, call it by what name you will sanctification, perfec 
tion, religion and the reason is plain, tis the only object for which we 
were created, the one that fulfils the grand designs of Infinite Goodness 
in our creation. Tis an object, too, most easily within our own Breach, 
one on our own threshold, one within the reach of every created being no 
matter how poor, how weak, how powerless, how unprotected. Not on 
the wide surface of the earth, not beneath yon wide beautiful blue 
canopy of Heaven is there one to whom it is denied. And what is it 1 
It is called by different names religion, perfection, conformity with the 
will of Heaven, and so on tis simply the love of God. It is simply the 
sentiment that seeks in Him, and sees in Him, though for the hour, but 
dimly and darkly too, the soul s supreme, chief bliss, that desires to 
please Him, serve, obey Him, that seeks, in thought, word, action, 
affection, feeling, only what He wills and because He wills. Every heart 
was formed for love, every heart can love, every heart knows how to 
love, and it were waste of time to tell what is love of Ood. It may be 
felt, it cannot well be told. Is there any heart that would not love God ? 
I presume not ; the sentiment is one implanted in every being by nature, 
breathed into us with existence, the first, purest, holiest, tenderest 
association of infant years, one, like the fragrance associated with the 
beauty of the flower, that still survives through decay, and change and 
ruin. Does every heart love God 1 Alas ! I fear me, no. With what 
wonderful beauty of wisdom was this being of ours designed, organized. 
Destined to exist for a season in this world of probation we see the 
soul endowed with loftier aspirations and higher thoughts to bear it on 
to its future and enduring region of unchanging bliss, a.nd, at the same 
time, with sensibilities to created things designed to render the days of 
its exile, like the days in Eden, days of bliss. A foreign hand spoiled 
the beautiful harmony of the work and darkened the purer lights of the 
spirit and weakened the whole beautiful being. But still the beautiful 
goodness of God, in imparting these sensibilities and in scattering around 
us created objects that might well please if they did not captivate, is not 
the less apparent, less manifest, less adorable, though, alas ! the very pro 
visions for our happiness become our most serious difficulties, and those 
very sensibilities with their accompanying weakness and darkness, our 
greatest trials. And thus, alas ! has it become the law of our fallen 
existence that sensible objects most do affect us and excite the liveliest, 
most sensible feelings in the heart, even whilst the higher objects, to 
which our whole will, and heart, and feelings tend, are scarcely felt. The 
loss of friends or of fortune, sickness, some petty annoyance, will be more 
felt than objects for which friends and fortune would gladly be sacrificed, 
sickness and trials endured for ever. The pious have ever felt, Saints 
have borne, and reason and religion weep over the strange contradiction 
in our existence. This, however, the law of one being and all should 
know and remember it. 

" And, returning once again to this love of God which all revere and 
desire to have, some, alas ! from ignorance, bad education, or other 
circumstances, are hurried along far from God and the love of God. 


Heaven look on them with an eye of pity ! And other some, more 
blessed, oh ! infinitely more blessed tend on to the noble object, and 
meet various difficulties in their path. It is no easy task to centre the 
whole being in God, to direct to Him every affection and feeling, and 
train one s self to wish only what God wills and because He wills it. It 
is a task that will only be accomplished with time, one that, on this 
earth never will be perfectly accomplished, one to which a thousand lives 
may well be devotod, one which never will be attained without prudence- 
He who seeks to attain it in a day is not prudent. A tree will not grow 
in a day, the various dispositions will not be formed in a day. Gradually 
and beautifully does every form of being expand into its full per 
fection beneath the fostering Providence of Divine Power and Goodness, 
and gradually, too, will every virtue grow, and but gradually, into its 
full perfection beneath the genial influence of Divine Grace. There must 
then be patience as well as zeal ere the Sanctification of the soul or per 
fection be attained. He who grows discouraged at trials or temptations 
or imperfections, is not prudent. Many a cloud, and many a cold wind, 
and many a storm will pass over the tree, but yet it will produce its fruit. 
Tis law of nature that pass, they should, and equally law of existence 
and nature and religion, too, that there be trials and temptations many. 
Life is the warfare to the end. They will be there then. And what 
is the soul to do] To stand alarmed to gaze amazed to yield dis 
couraged 1 ? Ah ! riot so, but simply to bow in humility to the law, 
labour in humility to correct, and, in humility and hope to look to Heaven 
for support. Hope without that all is vain. He must persevere in 
good hope if he would reach the Crown/ says the Imitation, and never 
was truer sentiment uttered. Hope, and hope alone can cheer, animate, 
encourage, sustains us in the contest. Hope is courage, light, life, 
strength, peace ; it is buckler, helmet, shield, armour, all beside. What 
is Hope 1 ? The daughter of Faith, the beautiful spirit that, looking 
beyond the trials and miseries of life, sees everywhere scattered in light 
and glory, through nature and religion, unnumbered monuments and 
wonders of Divine goodness, mercy, love; believes what it beholds 
revealed ; regards the Supreme God as Parent, Benefactor, Friend, and 
relies upon Him with the simple, confiding affection of the child, because 
He is good." 


This gentleman came to Carlow College as Professor of 
Theology at the commencement of the year 1836. He had made 
his studies in France, and had passed many years in that 
country subsequent to his ordination, engaged in the great work 
of education. Previous to coming to Carlow he had rilled the 
position of Vice-President in the College of Pontlevoy. His 
stay at Carlow College was but short not extending beyond a 
year ; whilst there he was chiefly instrumental in establishing 
the literary Society called THE ACADEMY, which, as it has, since 
that time, been one of the standing institutions of the College, 
deserves a passing notice : 

" THE ACADEMY OF CAKLOW COLLEGE was founded on the 
First of March, 1836, and was instituted to develop in the pupils 


of the College the love of Virtue, of Science, and of Country. 
It is composed of Dignitaries, and of Ordinary and Honorary 
Members. The Dignitaries are three ; a President, a Vice- 
President, and a Secretary, these, as also the Ordinary members, 
are chosen by ballot. The Honorary members are such gentle 
men as may accept this title, thus associating their names and 
literary labours with those of the Academicians. This title 
confers upon them the privilege to correspond with the Academy, 
to receive communication of its proceedings, and to take part in 
its exercises. At the public meetings of the Academy, appointed 
to take place on the first Sunday of each month, are read the 
Compositions which have been admitted to this distinction by 
the Council of Direction, composed of the Directors and Pro 
fessors of the College. The exercises of the Academy may be 
diversified by Declamation, by Dramatic Scenes, by Vocal and 
Instrumental Music, and other interesting exhibitions, in the 
performance of which, not only the Members of the Academy, 
but also the other pupils may share. It may prove of interest to 
old Carlovians to have the names of the original members of 
the Academy recorded ; they were the following : 

Dignitaries CHARLES SUGRUE, President; JOHN O SuL- 
LIVAN, Vice- President ; EDMUND RYAN, Secretary. 



On the occasion of the first meeting of the Academy on the 
6th of March, 1836, Dr. Cummins contributed the following 
translation, in Latin Verse, of Campbell s " Exile of Erin ;" it is 
inserted as a Souvenir of the foundation of the Academy: 



Erigenes Exul mcerens ad littora venit, 
Ros tenuem densus geliclusque gravabat amictum ; 
Lugebat Patriam, primo dura luminis ortu 
Lustraret solus ventosa cacumina mentis . 
Jamque Aurora recens blande pia lumina traxit, 
Assurgebat enim Patrise natalibus undis, 
Fervidus et juvenis, qua decantare solebat 
Sublimes modules : sis semper, Hibernia, victrix 1 

Dura mihi Fata ! exclamat moestissimus Hospes, 
Silvarum hospitio cervique lupique fruuntur ; 
Ast mihi nil superest nisi dira pericla famesque, 
Neve Lares almi, dulcis nee Patria restat ! 


Umbram nee nemoris viridem captare licebit, 
Qua vixere patres, boras nee ducere gratas, 
Simplicibusve Lyram florum vincire corollis : 
Heu ! Citbarse resonare nefas modulamen lernes I 

Oras soepe tuas, tristis licet atque relictus, 
Patria, dulce solum ; noctu per somnia lustro. 
Somnus abest iterumque alien! littoris hospes, 
Absentes ploro quos non visurus amicos I 
Extorrem Patria, Fatum ! nunquamne repones, 
Tutus ubi possim soles decurrere laetos ? 
Fasne erit amplexu tenero constringere fratres? 
Nunquam 1 me plangunt vivi aut periere tuentea 1 

Rustica statne domus, yiridi quae proxima silvse 1 
An, Pater, eversam luxisti, vosque, Sorores 1 
Mater ubi, puero mihi quse vigilare solebas 1 
O ubinam ante alias dulcis dilectaque Conjux ? 
Cur ego, cui misero tarn longum ignota voluptas, 
Thesauri fragilis vixi dulcedine captns t 
Plurimus, instar aquae, lacrymarum defluat imber, 
Nee bona, necformam potemnt revocare venustam ! 

Hsec tamen oblitus, languenti pectore vocem 

Pro Patriot effundam cara moriturus et exul 

Vota plus, Mater, natus tibi solvet, lerne ! 
Delicise patrum ! sis semper Hibernia. victrte ! 
Artus dum gelide jaceant, tumulpque sepulti, 
Stent virides campi semper, dulcissima ponti 
Insula ! te cithara celebrent, te carmine vates ! 
Vivat in ceternum, carissima vivat lerne / 


Father O Beirne, a native of the Parish of Monasterevan, was 
Professor of Natural Philosophy from 1838, the period of his 
promotion to the priesthood, to 1842, when he entered on 
missionary duties in the Diocese. On the incorporation of 
Carlow College with the London University in 1840, Father 
O Beirne became a graduate, and in due course, took his B.A. 
degree with marked distinction. He was endowed with talents 
of a very high order, possessed a clear and vigorous intellect, 
and an accurate and retentive memory, which was well stored 
with the results of careful and extensive reading. He died 
December 24th, 1882. 


Dr. Taylor, the son of Joseph and Anne Taylor, was born at 
Gardiner s Place, Dublin, in July, 1805. Previously and until 
a short time before his birth, the family of which Dr. Taylor was 
a member had resided at Nonsuch House, Castlepollard, County 
Westmeath. He became a pupil at Carlow College in 1822, at 


which time his brother, the REV. JOHN B. TAYLOR, was a Pro 
fessor in that institution. This latter, who had made his studies 
with distinction at Paris, continued at Carlow for some years, 
and, on leaving it, became one of the priests attached to the 
Cathedral, Marlborough Street, Dublin. He died young, of fever 
caught in the discharge of his clerical duties. On the comple 
tion of his studies at Carlow, Dr. Taylor was ordained priest on 
the 28th of May, 1831. He was at once appointed Bursar of the 
College, and, on the Consecration of Dr. Nolan in 1834, suc 
ceeded to the Vice-Presidency. Later on, he acted as Professor 
of Sacred Scripture, and in 1841, the College having been shortly 
before incorporated with the University of London, he graduated 
as Bachelor of Arts. On the death of the President, Dr. 
FitzGerald, in 1843, Dr. Taylor succeeded to that office. In 
1847 he paid a visit to the Eternal City, having had the Degree 
of Doctor in Theology conferred on him shortly before. In 1848 
he was elected a Member of the Royal Irish Academy. In 
July, 1850, Dr. Taylor joined the Fathers of St. Vincent de Paul, 
and took part in several of the Missions conducted by that body. 
Subsequently he became Secretary to the Archbishop of Dublin ; 
in January, 1853, he was appointed Secretary to the Catholic 
University ; and in June of the same year he acted as Secretary 
to the Synod of the Province of Dublin in conjunction with Dr. 
Woodlock. In 1854, Dr. Taylor received the appointment of 
Parish Priest of Rathvilly, and, on the death of the Very Rev. 
N. O Connor, P.P. of Maryborough, the following year, was 
translated to that Parish, being also at the same time advanced 
to the dignity of Vicar- Forane and Master of Conference. He 
died on the 5th of February, 1875, in the 69th year of his age. 
Amongst the memorials of his successful Administration of Car- 
low College was the acquisition of themansionand landsof Knock- 
beg, and the establishment there of ST. MARY S PREPARATORY- 
SCHOOL in connexion with the Lay College. This fine old place 
had been the residence of the Carruther family, and further back, 
of the Bests. It is mentioned in the MS. notes of " Journey to 
Kilkenny in 1709," by Dr. Thomas Molyneux.* 

* Edited by Dean Greaves, and published in the Journal of the Archceologica 
Society of Ireland. The tour of Dr. Molyneux was commenced on Tuesday, the 
8th November, 1709, on which day he left Dublin, and in five hours time, came 
to Naas where he lay the night. He then passed through Blessington, Bally- 
more-Eustace, Dunlavin, Timolin, and Kilkea, and so to Bealin, * a fine improved 
seat of Mr. Stradford s," about an hour from whence he crossed the Barrow 
"at a very deep ford at Shroule," and, half a mile from thence, to " Cousin 
Best s at Knockbeg in the Queen s County." From Knockbeg he made some 
excursions, amongst others to the ruins of Killeshin which he describes, and, 
returning again, stayed there till the 19th. 


The existing buildings at Knockbeg proving insufficient for 
the number of pupils, a new wing has been added, dedicated to 
St. Joseph, the foundation stone of which was laid by the Eight 
Rev. Dr. Walshe, Bishop of the Diocese, on the 15th of May, 

The subjoined notice appeared on the occasion of the an 
nouncement of Dr. Taylor s death, and was penned by one who 
had known him long and well : 

" On Friday morning, the death of the Very Revd. Dr. Taylor took 
place at the Parochial house, Maryborough. Far beyond the limits of 
the diocese of which lie was one of the most distinguished priests the 
melancholy announcement will awaken feelings of the deepest sorrow. 
During the greater part of a life that has ended in its 69th year, Dr. 
Taylor was engaged in ecclesiastical duties of so wide a range and so 
varied a character that he may be cited as an eminent instance of that 
happy versatility that is the product of a clear intellect, warmed by zeal 
and stimulated by piety, and that finds itself equally at home in the dis 
charge of every duty which has God s honour for its ultimate end. For 
many years indeed, from his very boyhood Identified with the interests 
of Carlow College, whether as Professor or as President, he added one 
more to the great names which that venerable institution has contributed 
to Irish ecclesiastical history. Nor is it less worthy of record how, when 
called to the pastoral office, he for 20 years filled the position of parish 
priest of Maryboro in a way that won for him an abiding place in the 
affection and in the memory of the people. 

" Schools raised, churches embellished, every interest of religion care 
fully secured, a convent nearly completed, which, that he did not live to 
complete was the final cross, patiently borne, with which God ended his 
labours these are monuments conspicuous in the sight of the world of 
his 20 years in Maryboro . But those who knew him know there are 
other monuments of his fatherly charity, less conspicuous, but not less 
substantial, which only the eye of God can see in the grateful hearts of 
those who found in him a friend when friends were hard to find, and a 
father whose acts as well as his office made him a fitting representative 
of their Father in Heaven. Doing well the part of a good and faithful 
servant, so far from letting anything interfere with his proper work, it 
was a marked feature in Dr. Taylor s character a feature of which those 
who had the privilege of being his friends will fondly cherish the remem 
brancethat every claim, social and political, that was made upon him 
was tested first of all by its estimated bearing on the interests of the 
Church and the glory of God. An accomplished scholar, a polished 
gentleman, a true friend in that elevated sense which religion alone can 
bestow upon the word, a counsellor whose rare prudence was a light in 
very darkness, a lover of God and a worker for men, a holy priest and a 
good pastor the people of Maryboro , the Diocese of Kildare and 
Leighlin, the Irish Church have lost in Dr. Taylor one whose loss will be 
deeply mourned and not easily supplied." 


Dr. Magee was born in the parish of Borris, County of Carlow, 
about the year 1812. He made his studies, first, at Carlow 
College, and afterwards at Maynooth, where he was a member 


of the Dunboyne Establishment. On leaving College, after 
being employed for some few months in the discharge of 
missionary duties in the Parish of Portarlington, he was ap 
pointed to the Chair of Theology in Carlow College, which 
position he retained from 1839 to 1862 in addition to that of 
Vice-President, to which he was advanced in 1856. He retired 
from the College in 1862 on his promotion to the Parish of 
Stradbally, Queen s County, where he died on the 15th of 
October, 1881, in the 69th year of his age. Dr. Magee was 
justly esteemed as a high authority on all matters appertaining 
to Theology and the Canon Law ; he was a ready speaker and 
clever controversialist. He projected several works on theo 
logical and other subjects, and made considerable progress with 
some of them, but he lacked the plodding perseverance to bring 
any to completion. 


Father Hughes was born at Carlow in March, 1810. He 
received his education in the Lay and Ecclesiastical College of 
his native town, and was promoted to the priesthood in June, 
1833. He acted as Professor of Natural Philosophy at the 
College in 1835-6, and also, for some time, had the charge 
of the Carlow Classical Academy. He served as Curate 
in the parish of Maryborough, and, again at Kilcock, whither 
he went in 1837. In 1841, Abbot Fitzpatrick having 
resigned the office of Dean of the Ecclesastical College, was 
succeeded by the present much respected P.P. of Kilcock, 
after the lapse of some months, Father Hughes was 
appointed successor, and, in which position he remained until 
1855 when he became Administrator of the Cathedral Parish of 
Carlow. In December, 1858, he was promoted to the Pastoral 
charge of Naas, where he died in May, 1876. Father Hughes 
made the Ceremonial of the Church a special stud} 7 ; he compiled 
or translated " The Ceremonies of Low Mass," " The Ceremonies 
of High Mass," " Pontifical Ceremonies," etc. 

The present venerable Bishop of Kildare and Leighlin, Dr. 
"Walshe, having made his ecclesiastical studies at Carlow College, 
was ordained priest in 1830, and appointed Professor of 
Humanities, and subsequently, of Moral Philosophy and 
Theology. In 1837, he became Curate of the Parish of Carlow 
of which he was afterwards Administrator, at the same time 
acting as Secretary to the Bishop. In 184)3 he returned to the 


College as Vice-President and Professor of Greek and Sacred 
Scripture. In 1850, Dr. Walshe became President in succession 
to Dr. Taylor, and in 1856 he was consecrated Bishop of Kildare 
and Leighlin. 


Doctor Dunne was born at Ballinakill, Queen s County, in 
July, 1816. He was descended in the third generation from 
John Dunne of Brittas, who was despoiled of his property in the 
Penal times in consequence of his adherence to the Catholic 
Faith. The Bight Kev. Dr. Dunne, Bishop of Ossory from 1787 
to 1789, was son to this John Dunne and great-uncle to the 
President of Carlow College, to whom his portrait, still preserved, 
displays a singular resemblance. John Dunne, Dr. Dunne s 
father, and his brother Matthew were receiving their education 
at Lille when the outbreak of the French Revolution compelled 
them to fly for their lives. Mr. Dunne was summoned on two 
occasions to give evidence before Committees of the House of 
Commons on the state of the country. Dr. Dunne received his 
early education, firstly at home, and afterwards at a classical 
school at Ballyroan. He entered Carlow College in 1834, from 
whence in 1837, he proceeded to Maynooth where he completed 
his ecclesiastical course during the latter portion of which he 
was a member of the Dunboyne Establishment. He was then 
appointed to the Chair of Moral and Mental Philosophy at 
Carlow College ; in 1850 he became Vice-President, and, in 
1856, on the Consecration of Dr. Walshe, he was advanced to the 
Presidency. He preached on the occasion of the Month s 
Memory of the Right Rev. Dr. Haly, from which sermon, 
lengthened extracts have been already given in these pages. He 
was appointed Parish Priest of Kildare in July 1864, where he 
died July 25th, 1867. 

On the 28th of May, 1840, her Majesty the Queen was pleased 
to grant a CHARTER associating CARLOW COLLEGE with the 


Dr. Connell, who afterwards became so celebrated as a 
Preacher, chiefly in and about Dublin, was Professor of Logic at 
Carlow College in 1841-2. He was a native of the Diocese of 
"Waterford ; his brother who was an M.D., taught Physiology and 
Chemistry, also at Carlow, about the same time. The former 
left at the end of the year ; the latter in May, 1843. 

Dr. Mclnerny was born in the Diocese of Cork, and received 


his ecclesiastical education at Rome. He Professed Greek, 
Latin, and Italian at Carlow in the year 1845-6. 


Father Doyle, who was born in the parish of Naas, entered 
Carlow College when a young boy, and was a bright and dis 
tinguished student. He volunteered for the American Mission 
where he served under Dr. England, Bishop of Charleston, and 
shared to the full in the many trials and privations with which 
the early career of that great Prelate was beset. He returned 
to Ireland about the year 1844, his health greatly impaired, and 
was appointed Prefect of the Lay College ; but his health con 
tinuing to decline, he had to relinguish this appointment after 
little more than a year. He ended his days at the residence of 
a relative in Monasterevan, 1st October, 1845, aged 51. 


Father Nolan was a subject of the Diocese of Kildare and 
Leighlin, and was nephew to its saintly Bishop, Dr. Edward 
Nolan. He made his studies, firstly, at Carlow College, and 
afterwards at the Irish College, Paris, on his return from which 
in 1845, he received an appointment in the Lay College. On 
the establishment of St. Mary s School, Knockbeg, in 1848, 
Father Nolan was placed in charge of that institution, where he 
continued up to his death. 


Dr. Barry came to Carlow College as Professor of Rhetoric, in 
1846, and left in 1849, returning to Cork, his native diocese. 
He afterwards set sail for Australia to assume the position of 
Rector of St. John s College, in connexion with the University 
of Sydney. On landing at Melbourne, Dr. Goold the Bishop 
(now Archbishop) of Melbourne, prevailed on Dr. Barry to 
relinquish his engagement at Sydney, and remain with him. He 
was appointed to the Church of St. Francis, then the principal 
Church in Melbourne, and afterwards became President of the 
Diocesan College. In carrying out extensive improvements in 
that institution he incurred a considerable amount of debt which 
led to a misunderstanding between him and the trustees. He 
next accepted a mission in the Diocese of Westminster, under 
Cardinal Wiseman, but after some time resigned it and pro 
ceeded to America. He came as consulting Theologian, with 
his Bishop, to the Vatican Council in 1869 ; he got seriously ill 
at Rome during the sitting of the Council, in consequence of 
which he removed by slow stages to his native city of Cork, 
where he shortly afterwards died. 



Dr. Croke was Professor of Humanities at Carlow College in 
1847, and left, early in 1849, for the Irish College, Paris, having 
been appointed Professor of Dogmatic Theology in that institu 
tion. His Grace is a native of County Cork, having been born 
near Mallow, May 19th, 1824. He entered the Irish College, 
Paris, in 1839, whence he removed in 1845, to become Professor 
of Rhetoric and the Mathematics in the College Episcopal de 
Merun, near Courtrai, in Belgium. In November, 1845, he 
proceeded to the Irish College, Rome, took his Degree of D.D. in 
the Roman College, and was ordained priest on the 28th of May 
1847. On relinquishing his Professorship at Paris, Dr. Croke 
returned to Ireland, where he served on the Mission for about 
six years. He was afterwards President of the newly-established 
College of St. Colman, Fermoy, in which position he continued 
for the succeeding eight years, at the termination of which time 
he received the appointment of P.P. of Doneraile. Four years 
later he was chosen by the Holy See as Bishop of Auckland, New 
Zealand, and was consecrated on the 10th of July, 1870, in the 
Church of St. Agatha, Rome, by his Eminence Cardinal Cullen, 
assisted by Dr. Murphy, Bishop of Hobartown, and Dr. Quinn, 
Bishop of Brisbane. In June, 1875, Dr. Croke was appointed 
Archbishop of Cashel, in succession to the Most Rev. Dr. Leahy. 
(BRADY S Episcopal Succession, Vol. 2, pp. 31 and 374.) 

"Ante mortem ne laudes hominem quemquam." The 
remaining Notices, as they relate, with only two exceptions, to 
those noiv living, contain no more than the briefest record of 


Dr. Kane was educated, firstly, at Carlow College, afterwards 
at Maynooth. Returned to Carlow in 1848, as Dean of the Lay 
College and Professor of Humanity succeeded Father 
Hamilton as Professor of Natural Philosophy in 1851, left the 
College in 1857. Was engaged in missionary duties at Leighlin, 
then, as Administrator, at Tullow appointed to Parish of 
Philipstown in 1866, from whence he was translated to Baltin- 
glass on the death of the Rev. Daniel Lalor. Was advanced to 
the dignity of Vicar -General in 1878, in succession to the late 
Very Rev. P. Healy, P.P. of Monasterevan. 

Dr. Kavanagh, who is a native of the Diocese of Ferns, was 
educated, firstly, at St. Peter s College, Wexford, then at 
Maynooth. Came to Carlow College as Professor of Rhetoric 


in January, 1850 left in July, 1853 returned, September, 
1854. Appointed Dean of the Ecclesiastical College and Pro 
fessor of Moral Philosophy in 1856 Professor of Natural 
Philosophy in 1857 Vice- President and Professor of Theology 
in 1862 President in 1864 succeeded Rev. John Nolan as 
Parish Priest of Kildare, December, 1880. Dr. Kavanagh has 
published " A Reply to Mr. Gladstone s Vaticanism," Dublin, 
Duffy, 1875," Solar Physics," Dublin, Dollard, 1877, etc. 


Dr. Bermingham studied at Carlow and Maynooth. Was ap 
pointed Dean of Lay College and Professor of Humanity, 1851 
left for Australia, July, 1854 returning some eight years later, 
took his D.D. degree at Rome served on the mission at Mary 
borough returned to the College in September, 1864, as Vice- 
President and Professor of Theology left a second time for 
Australia, July, 1871. 


Educated at Carlow College appointed Dean of Lay College 
November, 1851 Bursar, 1853 left, July, 1873. Served as 
Chaplain to the Curragh Camp, from which he was promoted to 
the Parish of Rosenallis where he died. 


Educated at Carlow and Maynooth appointed Professor of 
Rhetoric, September, 1856 left in October, 1857 served as 
Curate at Baltinglass afterwards on the Australian mission 
on his return became Administrator of the Cathedral Parish, 
Carlow, appointed P.P. of Philipstown, 1878 translated to 
Mountrath, 1880. 


Educated at Carlow and Maynooth appointed Dean of the 
Ecclesiastical College, and Professor of Moral Philosophy, 1857 
Vice-President, 1871 left same year served on mission of 
Goresbridge and Rathangan appointed to the pastoral care of 
the parish of Arless, from which he was translated to Leighlin- 
Bridge in 1880. 


Educated at Carlow and Maynooth appointed Dean of Lay 
College and Professor of Classics, 1858 Professor of Natural 
Philosophy, 1862 left July, 1871. Was Administrator of the 
Parish of Tullow, where he died. 


Succeeded Father Fitzsimons as Dean of Lay College and 
Professor of Rhetoric in 1862 left July, 1863. 



Appointed Dean of Lay College and Professor of Rhetoric, 
1863 Professor of Canon Law and Hebrew, 1866 left 1872. 
Served on mission in Parish of Goresbridge until 1882, when he 
was promoted to the Parish of Stradbally. 


Educated at Carlow and Maynooth appointed Professor of 
Modern History and English Literature, September, 1865 left 
December, 1868 contributed many Articles in prose and 
poetry to the Irish Monthly and the Irish Eccelesiastical 
Record. His "Lectures by a certain Professor" have been 


Appointed Dean of Lay College, September, 1866 left, 
July, 1868. 


Succeeded Father Laughrey as Dean of Lay College and 
Professor of Rhetoric, 1868 left in January, 1870, returning to 
Meath his native Diocese. 

Was educated at Carlow and Maynooth appointed Dean of 
Lay College, 1st February, 1870 Dean of Ecclesiastical College 
and Professor of Moral Philosophy, October, 1871 Vice- 
President, 1st January, 1874 Professor of Sacred Scripture, 
1st September, 1876, and succeeded Dr. Kavanagh as President, 
December 16th, 1880. 


Educated at St. Kieran s College, Kilkenny, and Maynooth 
appointed Professor of Theology and Sacred Scripture, 1st 
September, 1871 Vice-President, December, 1880. 


Appointed Dean of Lay College, October, 1871 Professor of 
Natural Philosophy, January, 1872 left, July, 1874 


Succeeded the last-named as Dean of Lay College in January, 
1872 left, September, 1873. 


Dean of Ecclesiastical College and Professor of Rhetoric, 
September, 1872 left, July, 1873. 


Appointed Dean of the Ecclesiastical College and Professor of 
Rhetoric, September, 1873 left, July, 1875. 



Appointed Dean of the Lay College, September, 1873 left 
October, 1874. 


Appointed Professor of Natural Philosophy, September, 1874 
Rector of St. Mary s, Knockbeg, 1877. 


Appointed Dean of the Lay College, November, 1874 left, 
July, 1882. 


Appointed Dean of the Ecclesiastical College and Professor of 
Rhetoric, September, 1875 Professor of Moral Philosophy, 



Appointed Professor of Humanity and Bursar, 1875 left, 



Appointed Professor of Natural Philosophy, September, 1881 
is a Graduate of the London University. 


Appointed Dean of the Lay College and Professor of Classics, 
September, 1882. 

Amongst the Alumni of Carlow College who have been 
advanced to the Episcopate in recent times, are 

of St. John s, Newfoundland, Consecrated in 1870; 

And the RIGHT REV. PATRICK J. RYAN, Bishop of Tricomia, 
in part, infid., and Coadjutor to the Archbishop of St. Louis, 
U.S.A., Consecrated the 14th of April, 1872. 




From a Roll in the Exchequer Office, London, (A.D. 1294?) 
\* The modern names, in brackets, have been added by the Editor. 

s. D. 

Taxatio bonorum Episcopi Darensis - Ixxii ix ii 

Prebenda Decani - ?) liii iiji 

Archidiac. cum Procuratione sua - xviii vi viii 

Precentoria _ . xxvi viii 

Cancellariatus . - . _ xxvi viii 

Thesaurariatus - - . . " xxv i v jii 

Prebenda Magistri Ade de Clane - ", xxvi viii 

Magistri Joannis de Conal - xxvi viii 

Domini Willelmi de Clere - xxvi viii 

Communa Ecclesiae Darensia viii marks 

Ecclesia de Kylros (Kilrush) Prebenda Darensis - xls 

de Rathemegan (Rathangan) Prebenda - xl marks 

[From COTTON S "Fasti."} 

^ From Original, in the King s Books, Published in Appendix No. 6 
reward s Topographiajfibernica. 


(Transcribed from Original Record in Chief Remembrancer s Office.) 

s. D. 

.Lpiscopatus de Kildare - - - 69 11 4 

Decanatus ibidem - - _ _ -8101 

Archidiaconatus ibidem - . . - 15 3 2 

Preb. de Bally sonan, (Bally shannon) - - - 20 4 

Donada, (Donadea) - . . -200 

Lalyaghmore, (Lullimore) - - 13 4 

Donmorkill, (Dunmorchill) - - 6 

Rathangan - - . . - 40 

Ecclesia Cathed. de Kildare - . . - 49 6 8 

Custod. S. Magdalenae ibid. . . . - 1 4 2 

V. de Kilcock . . . - 4 3 4 

5) Balrayne, (Balrahin) - - - 8 4 4 

j) ,, Carne (Carna) - - . . -310 


S D 

"V. de Eatherny, (Ratliernan) - - nrrqjiB 388 

Kerogh, (Carogh) - 10 10 

Kill - - . - 6 13 4 

n Ley - - 4 

Cloneshamboe, (Clonshamlo) - 5 19 8 

E. de Donmory, (Dunmurray) - 4174 

V. de Bondymgiston, (Bodenstown) - 615 

V. de Clane - - 10 4 

E. de Pollardstown - - - - 16 4 

E. de Lyons - - - 6 2 

V. de Mayman, (Mainham) - - 6 9 

Donada, (Donadea) - 130 

Donys alias Downings, (Downlngs) - 900 

Deficullen, (Feighculleh) - 6 17 4 

E. de Walterstown - 3 

V. de Lackagh - 2 

E. de Kilbrackan - 3 6 8 

Ballysax - 500 

Carnalway - - 4 14 1 

Callonestown - - 3 2 

Tymeghoo, (TimaJioe) - 1 6 8 

Naaa - - - 10 8 1 

Donnen, (Doneany) - 4 7 8 

Eathangan - - 12 6 8 

Knawenstown, (Knavenstoivri) - 2 16 8 

Kilmage - 1 15 

Balimastolk (probably Scullogestowri) - 202 

Castlecarbery- - - 26 13 4 

E. de Thomastown - - 5 12 

V. de Killosy, (Killeshee) - - 7 15 4 

V. de Ballyfas, (probably Ballynafah) - 7 7 

Cantuaria B. Mariae in le Naas - 6 17 9J 

E. de Henriestown, (Harristown) - 6 

V. de Henriestown - - - 2 6 8 

V. de Cloncurry - - - - 4 

E. de Norny, (Nurny) - - 4 

V. de Norny - - 1 

V. de Oughtrard, (OugUerard, Parish of Kill) - 6 13 4 

E. de Kilclonfert - - - - 12 

E. de Haynestown - - - 6 

- All Irish, 

Taxatio aliorum Benefidorum, 28 Eliz. 

E. de Killadory, (Killaderry) - - - 18 

V. de Killadory - - 9 

E. deCrogkan - - - - 12 

V. de Castle-Peter, alias Dromcowley - - - 10 

V. de Kilclonfert - - - - - 7 


S D 

B. de Rathdrome, alias Ratheromoyne (Eathernon) - 800 
Taxatiofacta 14 Jac. I. 

Preb. de Geshill . - 26 13. 4 

V. de Geshill, ultra omnes alloc. et deductiones - 14 3 

B. de Williamstown, ultra, etc., (BallymacWilllam) - 21 9 6 

B. de Prymult, ultra, etc. - - - - 44 5 

Castle-Peter, ultra, etc. - - - - 20 16 

V. de Ballynekill, ultra, etc. - . . . - - 16 13 6 

Ardea, ultra, etc. - - 10 3 OJ 

Oregan, ultra, etc. ~ - 12 3 
All Sterling. 



The following is the only return of the ancient Taxation of the 

See and Chapter of Leighlin which appears in the Exchequer 
Boll . 

Taxadones bonorum Epl Leghlin, $ omnes redditus proventus quoscunque 

Epi. Leghlin. liii xviii xi 
[Cotton s "Fasti."] 


Extenta et Taxatio, de antiquo facta et Taxata. 

S D 

Episcopatus - . - 50 

Decanatus - .. -568 

Praecentoriatus - - - . - 3 

Cancellariatus - . . . - 5 6 8 

Thesaurariatus - - - . - 2 

Archidiaconatus - ~ - . -6134 

Praeb. de Illand, (Ullard) - - 1 6 8 

Tullaghmaghma, (Tullamagyma) - 2 

., Hahold, (Ahold} . 2 13 4 

V. de Carlagh, (Carlow) - - 6 13 4 

B. de Hurclene, (Cur done) - -. - - 5 6 8 

V. de Bamore, (Bathmore) - - - - - 1 6 8 

V. de Tullaghf ellym, (Tullow) - - - - 6 

B. de Temple-Peter - -2134 

V. de Chaliston, (Kellistowri) - - - - 4 

Ballyellan - . . -400 

Thomolinge, (St. Mullin s) - - - 5 6 8 

Kyltenan, (Kiltennell) , - . - - - 13 4 

Clonagne, (probably Claney goose) - -T*.,. 13 4 

,, Lurner y (probably Lorum) - - .. " " i " ". 4 


S D 

V: de Barraghe, (Parish of Clonegal) - 13 4 

E. de Misill, (My shall) - 2 

V. ejusdem - 168 

V. de Ballon - - 2 

E. de Ballyenecarge, (Ballynacarrig) - 200 

E. de Ballycaroghe, (Ballycrogue) - 100 

V. de Hacha, (Agha) - 2 13 4 

Dunlekeney - 568 

Leguffye, (Sliguff) - 3 6 8 

Powerstown - 2 13 4 

All Irish. 
In Lexia, anglice 1 Queen s County. 

V. de Galyn, (Disert Gotten) - 4 

Cloneheyn, (Clonaheen) - 1 6 8 

Clonekeynagh, (Clonenagh) - 368 

Ballyroyne, (Ballyroan) - 2 13 4 

Disertenys, (Disert Enos) - -434 

Killcolmabane, (Kilcolmanbane) - 2 

Borres, (Maryborough) - 200 

Straboo, (Straboe) " 2 13 4 

Shankyll, (Shanakill) 3 6 8 

Kiltale, (Kilteale) - 2 

Moyhanna, (Moyanna) - 2 13 4 

V. de Noyhwayle, (Stradbally) - - 2 

Themoke, (Timoge) - 2 

Tymghoo, (Timahoe) - 4 13 4 

Ballyaquilian - 1 6 8 

Rathaspucke, (Eathasplc) - 10 

E. de Killabane, (Killabban) - - - 4 

V. ejusdem - 200 

E. de Killossen, (Killeshin) - 2134 

V. ejusden 1 6 8 

E. deSlete, (Sletty) - - 13 4 

V. de Cloydagh - 13 4 

Taxatio parcellae Dioec. praed. jacentis in praed. Comitatu, facta 

2Smo. Eliz. 

E. de Dysarte Ennys, (Disert Enos) - 20 

Burresse, (Maryborough) - - - 20 

Kiltelye, (Kilteale) - - 15 

(R. de) Clonenaghe, (Clonenagh) - 25 

Straboe, prope Shyan (near Shaen) - 18 10 

Ballyrone, (Ballyroan) - - 10 2 

Kilcolmanbane - 10 

Fonston alias Ballintobber - - 10 2 

., Moyanra, (Moyanna) - - 6 

Noghwall, (Stradbally) - - 20 


s. D: 

R. de Clonkyne, (Clonkeeri) - 20 

V. ejusdem - 10 

Praeb. de Teckaline - 3 

V. de Ballintobber - 5 1 

All Sterling. 
[Seward s " Topogmpliia Hibernica."] 

LEIGHLIN, 1612. 

[From the " Liber Eegalis Visitationis " in the Prerogative Office.} 

A true accompt of the Bishop of Femes and Leighlin ; how he 
hath performed those duties wch the Right Reverend father in God 
the Arch^p. of Dublin, being his Metropolitane, undertook unto his 
Majesty for him and the rest of his suffragans ; made this first of 
September, 1612. 

1. Concerning the order and course which I have holden for the 
suppressing of popery and planting the truth of Religion in each of 
my Dioces, it hath been of two sorts ffirst being advised by some in 
authority (unto whom his Mjs. pleasure and the state of those times 
were better known then unto me) to carry myself in all mild and 
gentle manner toward my diocesans and circuits, I never (till of late) 
proceeded to the excommunication of any for matter of Religion, 
but contented myself only to confer with divers of each dioces both 
poore and rich, and that in the most familiar and kind manner that 
I cold, confirming our doctrines and confuting ther assertions by the 
touchstone of all truth the holy Scriptures. And for the poorer sort, 
some of them have not only discovered unto me privately their dis 
like to popery and of the masse, in regard they understood not what 
is said or done therein, but also groaned under the burthen of the 
many priests in respect of the double tithes and offerings, the one 
paid by them unto us and the other unto them. Being then 
demanded of me why they did not forsake tfce masse and come to our 
church, ther answere hath bene (wch I know to be true in some) that 
if they shold be of our Religion, no Popish marchant wold employ 
them being sailors, no popish landlord wold let them any lands being 
husbandmen, nor sett them houses in tenantry being Artificers. And 
therefore they must either starve or doe as they doe. As for the 
Gentlemen and those of the richer sort I have alwaiss found them 
very obstinate, wcfr hath proceeded from the priests resorting unto 
ther houses and company, and continuall hammering of them upon 
ther superstitious anvell. Touching the second course, since the time 
that his Mty. signified his expresse pleasure that the censures of the 
church shold be by us practised against recusants after often .... 

(torn) . . plain and mild manner, but all to no purpose, I 

(torn) ...... to repair to ther parish Church on daies 

. . . . (remainder of sheet destroyed) Sheriff, I caused to be 


brought before me, hoping then that my perswasion and reasons, 
together with their apparent and present danger, wold make them 
relent ; myself prevailing nothing wth them, I entreated ther land 
lord Sir Henry Wallop to try what he could doe wth them, but all 
in vaine : this done I singled them out one by one and offered them 
this favour to give them any reasonable time to bethink themselves, 
upon these Conditions, first that they wold repair to ther curates 
house twist or thrist a week, and heare our service privately in his 
chamber read unto them, next, that they wold putt me in good 
security for the delivering of ther bodies unto the Sheriff, at the end 
of the time to be granted, if they conformed not themselves ; but 
they jumped all in one answere as if they had known beforehand 
what offer I wold tender unto them and had been catechised by some 
priest, what answere to make, viz : " That they were resolved to live 
and dy in that Religion, and that they knew that they must be im 
prisoned at the length, and therefore (said they) as good now as 

2. I have contenually resided either in the Diocese of Femes or 
Leighlin, sometimes in the one sometimes in the other, And in wch 
soever myself have been I have exercised the ecclesiastical jurisdic 
tion in person, when I was not, mine officiall supplied my roome. 

3. Having been about VII years Bishop, I have every yeare visited 
each of my dioces in person, and have called before me my clergy in 
each deanery, and two at the lest of the laity out of each parish for 
sidesmen upon their oaths to detect all the offences and defects of 
ecclesiasticall cognisance committed wthin their several parishes, and 
have accordingly proceeded therein. 

4. If I be authorized under the scale to tender the oath of 
allegiance to every man of sort within my diocesses, I am most reddy 
and willing to put it in execution, to persuade them in the best and 
serious manner that I can to take that oath, and duely and truely to 
certify the L. Deputy from time to time the names both of the takers 
and refusers thereof. 

5. There was never any yet admitted by me or mine officiall unto 
any spiritual living wthin either of my dioces, but he did distinctly 
wth his mouth pronounce and (I doubt not) but truely and willingly 
wth his hart embrace and take the oath of supremacy. 

6. Having as dilligently as I can enquired what priests, &c., resort 
each of my dioces and who are the ordinary harbourers of them I 

[The portion of this Report which relates to the Diocese of Ferns is 


1. * Sir Laghlin Oge, keeping for the most part either at the house 

Sir, Prefixed to a priest s name indicated that he was a secular priest, as 
tct from father, by which the Regular clergy were designated. Oge, means 
ner, or junior. 


of John Browne in the towne of Caterlogh, or at the house of Marget 
Archer, widow, or at the house of Walter Butler of Caterlogh, 

2. Sir Murthogh O Dowling, a Vicar-General of the Dioces of 
Kildare, coming by starts, is harboured at the house of William Dun 
of Binnekerry near Caterlogh. 

3. Luke Archer, vicar General for the dioces of Leighlin, keeping 
for the most part in Kilkenny; at his coming into the County of 
Caterlogh resotg unto the house of Edmond McTirielogh of Ravilly. 

4; Sir Christopher Priest, sometimes keeping at the house of 
Nicholas Caffory of nere Leighlin, but I heard not of his resort 
thither of late. 

5. Sir Thomas Reugh, priest, keeping about a XII month since 
at the house of Garrat McTeg of Ratellick in the parish of Killaban : 
wher (his arm being broken) he lay at cure, but since I have not 
heard of him. 

6. Sir Mortogh Dun, priest, coming by starts into this Dioces, but 
residing ordinarily wth. his brother James Dun at Dunmannock* in 
the dioces of Kildare. 

7. One Gilloduff, a young priest, roaving hether and theter. 

8. Sir Patrick Oge, keeping hear and ther in and about the 
parish of Tulleghfelim. 

9. Sir Thomas Oge O Hinnagan, frequenting the house of Garrat 
McKilpatrick in the Rahen in the parish of Clonmore. 

10. Sir Molrony McGrew, priest, keeping in the parish of Raville 
in no certain place that I can yet lerne, but as his occasions lead him. 

7. No popish priest hath ever been admitted either to church 
living or cure wthin either of my diocess during mine Incumbency ; 
nether (God willing) during my time ever shall. 

8. All the churches wtbin both my Diocess are builded accordinge 
the country fashion, or bonds taken for the building of those few that 
are unbuilded, except some few parishes, wherein there is yet little 
or no habitation, and except the Cathedral of Femes, which having 
been burnt by Feagh McHew in the time of Rebellion, is so charge 
able to re-edify, that the Deane and Chapter are not able to compasse 
that work ; neither is it indeed fitt that the Cathedral Church shold 
be at Femes, being now but a poor country village, but either at 
Wexford or at New Rosse, being both incorporate townes, very 
populous of themselves, especially Wexford, and of much resort by 
strangers. Yet there is an ile of the Cathedral Church builded, 
wherein divine service is duely celebrated. 

9. There is in each of my dioces a free school, the one in the towne 
of Mariborough for the Diocess of Leighlin. The schoolmasters are 
maintained by myself and my clergy accordinge the statute. Neither 
have I ever licenced any schoolmaster to teach but such as have first 



entered bonds to teach none other books but such as are agreeable to 
the King s Injunctions. But these schooles established by authority 
are to small purpose if all the popish priests in the Kingdome, take 
that course (as in all probability they doe) which a priest called 
Laghlin Oge took not long since, after the celebration of his masse ; 
for he taught the people first, that whosoever did send ther children 
or pupils to be taught by a schoolemaster of our Religion, they are 
excommunicated ipso facto, and should certenly be damned wthout 
they did undergoe great penance for ther so doing. Next (though 
not appertaining to this Branch) that the infants wch were by us 
baptized, if they were not brought to them to be rebaptized, both the 
parents so doing, and the children so baptized were damned. 

10. Lastly, though I have used my best endeavour according to my 
simple skill to reform recusants, yet have I come farre short of what 
I ought to have done ; and I must needs acknowledge myself to be 
an unprofitable servant. But by the grace of God I am what I am, 
and by the said grace assisting me, I will endeavour myself daily 
more and more to root out popery and to sow the seed of true Religion 
in the harts of all the people committed to my charge ; wch though 
I have no hope to effect as I wold, yet, est aliquid prodire tenus cum 
non datur ultra. 

The humble answere of Thomas Bishop of Femes and Leighlin, to 
his Mtys Instructions and Interrogations lately sent unto the Arch 
bishops and Bishops of this Real me. 

Concerning the true valew of the Benefices of each diocess afore 
said, and the names and qualities of the present Incumbents, they 
are (so neere as I can lerne) worth communibus annis as followeth. 

Bishopric of Femes. 

The present Incumbent thereof is Thomas Ram who at his 
comynge to the place found it worth by the year, one hundred mks, 
sterlinge penny rent. But by his recovery of the manor of Fithard, 
by a longe and chargeable suit at lawe (though ended by composition 
at length) is now bettered p. annu by <XL. The Bishoprick hath 
bin worth fouer or five hundred pounds by the yere, but by 
the many fee farmes made thereof by his predecessors, especially 
by Alexander Devereux and John Deverux to their kindred and 
bastards, at very small rents, it is reduced unto this smaU pittance 
aforesayd. The Bishoprick of Femes and that of Leighlin lie both 
together, and the dwelling-houses of them both, viz : Fethard (seated 
in the remotest part from Leghlin of the whole dioces of Femes) and 
Old Leighlin, are but 27 English miles asunder. 

[Here follows Return of names of Benefices, names of incumbents, 
and value of livings in time of peace and reduction propter rebellionem. 
This not being thought of sufficient interest to our readers, is 

Bishoprick of Leighlin. 
The present Incumbent thereof, Thomas Ram holdinge it by 


unyon with the Bishoprick of Femes, durante vita," by vertue of 
His Maties Lres patent. The annual rent thereof is 24 ster. besides 
the demeasnes w<* are very large, if the Bishop might enjoy his right 
But in respect they are almost all mountany grounds, and much oi 
them is withholden by the neighbours thereof, yeld very little profit 
The deteyners of the demeasnes of Old Leighlm are, Sir Richard 
Butler of Polestone, Knight, Richard Comberford of Ballerloghna, 
Esqr Willyam Fannynge of Ballecloghna, Gent., who taking advan 
tage of Rebellion in theis parts and of the often and long vacancy of 
this poore Bishoprick, had deteyned (and still so doe) almost three 
miles of land belonginge unto it. The Incroachers of the manor of 
Shanecourt als. Woodstock in the Queen s County are Sir Richard 
Greame of Ballylehan, Knight, and Piers Ovington of Amorstowne 
Esqr who have the one of the one side and the other ot the other 
side so encroached upon the sayd manner, that whereas it consisted 
of eio-ht score acres arable land in the fif t yere of Edward the first as 
by the Exchetor then beinge, his accompts appeareth in the King s 
rowles and so much hath bin in possession with the Bishop ot 
Leighlin his tennaunt within fiftie years last past : they have left with 
the house but one acre of land. If I hoped that theis lands could be 
recovered in lawe by any reasonable charge, [remainder of sheet 
destroyed.] , 

[Here follow, as before, list of Benefices, names of Incumbents ana 
value of their livings tempore pacis and reduction propter Rebel- 
lionem. The Benefices range generally between 10 and 15, some 
eight of them exceed that amount, the highest of them being 20 
except in the case of " Rectoria de Roslare cum capella de Balle- 
moore," which amounts to 30. The Reduction propter Eebellionem 
is generally, at least one half and many are returned as valued at 
Nihil, under that heading.] 

3. At my first preferment unto these Bishopncks and finding sucl 
want of clergymen within both my Dioces especially of Leighlm, that 
some of the parishioners being by me blamed for carryeing their 
children to popish priests to be christened, answered (thoug rather 
for Excuse, as I found afterwards in that they reformed not them 
selves, than for conscience sake) that they were compelled so to doe 
in regard they had no Curate of our Religion neere unto them ; m 
imitation of the Reverend Bishops living in the beginning of the 
reigneof our late Queene of happy memory, I entreated 3 or 4 men 
of English birth of staid carriage and good report, being well able to 
give an account of their faith in the English tong, and to instruct the 
people by reading, to enter orders of the Church, and provided for 
them first Cures amongst the English parishes, afterwards small 
Vicarages which they enjoy at this time, and reside upon them. And 
Whereas 2 or 3 of the natives of this country beinge well able to 
speak and read Irish unto ther Countrymen, sought unto me for Holy 
Orders, I thought likewise fitt in the great scarsity of men of that 
quality to admit them thereunto (being likewise of honest life and 


well reported of amongst their neighbours), and to provide them some 
small competency of living in the Irish parts : furthermore being 
desirous, serere alteri seculo,by providing a lerned Ministry wch shal 
be able to preach unto the people hereafter, I have accordinge the 
auntient custome of my clioces dispensed with 3 or 4 youths of XV 
or XVI years of age, to hold each of them a church living under X 
in true value, studii gratia, having taken order with the churchmen 
adjoining to discharge the cures of the same, and having had a watch 
ful ey over these young men that they did and doe bone fide follow 
.... (rest of sheet mutilated), may be dealt withall to authorize one 
or two of the Bishops choise and nomination for the executing of the 
writs de excummunicato capiendo. Next that none be suffered to be 
goalers or inferiour officers unto them, but sush as resort unto our 

church without the former the excommunicats for matter of 

Religion will hardly be attached ; without the latter they being 
attached and committed will be encouraged in their obstinacy. 
&c., &c., (Signed), 



Four Synods of the Province of Dublin were held during the 
Seventeenth Century, the first assembled at Kilkenny, on the 22nd 
of June, 1614; the second atTyrcogir, in the Diocese of Kildare, on 
the 29th of July, 1640 ; the third at Dublin, on the 24th of July, 
1685 and the fourth also at Dublin, on the 1st of August, 1688. A 
summary of the Statutes, etc., enacted at these Synods, in which the 
Bishops and other Dignitaries of the Dioceses of Kildare and 
Leighlin took part, is here given, being extracted from a collection 
entitled : " Constitutiones Provinciales et Synodales Ecdesiae Metropoli- 
tanae et Primitialis, Dublinensis," printed in 1770, the name of the 
Editor not being given nor the place of publication. 


The Provincial Synod held at Kilkenny, in 1614, under the 
Presidency of the Most Rev. Eugene Mathews, Archbishop of Dublin, 
commenced its sittings on the 22nd of June, and closed on the 27th 
of the same month. " This," writes Dr. Moran (Bishops of Ossory, in 
Transactions O. A. S. Vol. 3), "was by far the most important Synod 
that Ireland had witnessed since the beginning of the sad era of 
persecution, and its Statutes mark the renewal of such disciplinary 
observance as the difficult circumstances of the times permitted. The 
Synod was probably held in Mr. Edward Rothe s house, and besides 
the Archbishop of Dublin and Dr. Rothe, there were present Robert 
Lalor, Vicar- Apostolic of Kildare ; Luke Archer, Vicar-Apostolic of 
Leighlin ; and James Walsh, Vicar-General of Ferns." 

The Fathers of this Provincial Council state, not without reason, 
in their opening remarks, that their purpose of assembling was 
fraught with all manner of difficulty, danger, and obstacles, so much 
so, indeed, that they came together at the imminent risk of their 


liberty and their lives. They express their regret that, owing to the 
evil state of the times, they cannot venture on the publication of the 
Decrees of the Council of Trent in their fulness ; this they were most 
desirous of doing had circumstances rendered it possible. They, 
however, receive the exonerating decrees of that Council abolishing 
various prohibitions, and restricting the impediments of matrimony, 
etc., which that Council had so wisely enacted. 

Regarding the appointment of Pastors. The Vicars-General were, as 
far as it was possible, to appoint to each parish, suitable pastors ; 
but should it be not in their power to assign a priest to each separate 
parish, then it would be for the Ordinaries to make such provision as 
should be possible, at least by commending and assigning the care 
of such unprovided parishes to the neighbouring pastors until such 
time as priests could be obtained to take charge of them. The priests 
so appointed by the Vicars-General obtained no title therefrom to 
the parishes, but were movable at the will of those appointing them ; 
but at the same time, no other priest, even though duly approved, 
could administer Sacraments in such parishes or exercise any of the 
functions proper to parish priests, without the leave of such pastor. 
Any one infringing this rule was required to refund to the pastor such 
emoluments as might accrue from such ministrations, and was 
obliged, in addition, to hand to the Vicar-General an equal amount, 
to be applied to pious uses. 

Besides instructing the faithful each Sunday and Holyday on some 
point of the Christian Doctrine, pastors were admonished, when 
going from place to place in their parish or passing the night at the 
houses of their parishioners, to avail themselves of such opportunities 
to instruct those most in need of instruction, and in presence of the 
others, in the Lord s Prayer, the Apostles Creed, and such other 
practical and essential matters, according as opportunity should per 
mit. Priests were forbidden, unless through urgent necessity, and 
even then, not without leave from their Superiors, to be present at 
fairs or marriage festivities, nor were they to attend at funeral or 
anniversary offices unless specially invited or by reason of being per 
sonal friends, and with leave of Superiors. 

Vicars-General and Forane were directed to arrange, as far as it 
was possible, that in each Deanery and town, or, at least in each 
Diocese and city, there should be appointed a Preacher, approved as 
such by the Ordinary, who, as often as time and convenience should 
permit, was to preach the Word of God to the people. Arrange 
ments were to be made with the Superiors of Religious Orders so 
that fit persons should be appointed to this office ; and both the 
Ordinaries and pastors were to admonish the faithful that such ap 
proved preachers were entitled to a decent maintenance. 

Baptism. Pastors were charged to have provided, in those places 
in which they for the most part resided, a Baptismal Font, securely 
covered and locked, and in no other place or vessel should they 
baptize, unless in case of necessity. If, however, through necessity, 


they had to make use of another vessel, to guard against irreverence, 
they were forbidden to mingle the Holy Oils with the Baptismal 
water. The following passage shows that the form of Baptizing by 
immersion had been extensively in use in Ireland up to this time. 
The Umarbaisdidh or Baptismal trough, so frequently met with in 
connection with ruins of old churches throughout the country, is 
further proof of it : " Various and just reasons determine us, and 
especially to guard against the danger of suffocation and of contract 
ing infirmities which, in the opinion of those qualified to speak on 
such matters, are liable to result from the practice of immersion in 
Baptism ; conforming to the usage of many other portions of the 
Christian world, we decree that from the Kalends of October next of 
the present year, 1614, no priest shall make use of the form of 
immersion in baptizing infants, but shall in every case, the Sponsor 
holding the child over the font, pour water from the font on the 
head of the infant saying, etc." That the conferring of private 
Baptism by the laity on children in danger of death might be the 
more securely provided for, priests were directed to instruct lay 
persons, and particularly those females who usually were present when 
such necessity arose, to express the form in these words, making use 
of the mother tongue, either Irish or English, I do baptize thee in 
the name, etc., and to warn them against the use of the form / do 
Christen thee; "for though this latter mode of expression be found in 
the ancient Sarum Manual, we do not consider it sufficiently 
approved or safe to employ." The Baptismal garment or Pannus 
Chrismalis must not be applied to any secular use or given to the 
poor. If it can be used about the altar, it may be done, otherwise 
it is to be burnt. They who should exact dues on occasion of 
Baptism, from the really poor, were to be mulcted in four times the 
amount, this sum to be applied by the Ordinary to pious uses, and 
should payment of this fine be refused, the delinquent was to be 
suspended until such time as he should comply with the obligation. 

In all that concerned the administration of the Sacraments, the 
forms prescribed by the Eoman Ritual were adopted by this Synod ; 
" and from the 1st of October next succeeding, these and no other 
forms shall henceforth be employed throughout this Province, nor 
shall it hereafter be lawful to make use of the Sarum or any other 

The Holy Sacrifice of the Mass, and the Sacrament of the Blessed 
Eucharist. It was decreed that no chalices shall bo consecrated hence 
forth unless the patena and cup, at least, be of silver, and. if possible, 
gilt inside. The pewter Chalices already consecrated, may still be 
tolerated until they appear to the Vicars-General or Forane to be 
unfit for use, when they shall be broken up. 

As the calamity of the times made it necessary that priests should 
celebrate Mass in unconsecrated places, it was desired that those 
places be preferred where this could be done the more decently; and, 
to provide against the risk of dirt falling upon the altar or corporal, 


priests were directed to have a cloth or curtain suspended over the 
altar. In case of its being necessary to celebrate Mass in the open 
air (sub dio) they were to provide so that the table of the altar 
should be protected and secured, above, at the back and at each 
end, against wind, rain or other atmospheric disturbance. No 
priest was to attempt to celebrate Mass without two, or at least one, 
wax light. The custom of giving the osculum pads at private Masses 
was ordered to be thenceforth discontinued. 

" And as it is plainly but little removed from sordid questing and 
avarice to bring about, for the purpose of collecting alms, sacred 
Relics, ancient Memorials of the Saints or their Images, such 
practice tending to irreverence towards those sacred objects them 
selves and also to bring discredit upon the entire clerical body, and 
that, too, not only in the eyes of heretics but censure also from 
Catholics, as was found by experience," it was consequently decreed 
that, for the future, no R,elic, Image, or other Memorial of the Saints, 
should be allowed to be removed from its proper place for such 
purposes, unless with the express leave of the Ordinary, obtained in 
writing, to be given only for a specified time, any, even immemorial 
custom to the contrary notwithstanding. A desire was also expressed 
that an objectionable custom be discontinued, as savouring more of 
superstition than piety, by which laics, in some places, used to bring 
about such ancient Memorials of the Saints ; immersing them in 
water and repeating on the occasion certain prayers, then sprinkling 
people and cattle with this water.* The ecclesiastical authorities 
were also charged to reform certain abuses and superstitious usages 
practised by ignorant persons assembling at wells and trees. If it 
appeared that there were any healing effects produced by such 
springs, whether proceeding from their natural properties or from the 
invocation and patronage of certain Saints, access to the water was 
not to be prohibited but only abuses and superstitious practices in 
connection with them.f 

Holy Communion. Pastors were enjoined to provide themselves 
with a Pyx or small vessel of silver, duly blessed, wherein to reserve 
and bear the Blessed Eucharist to the sick; on no account were 
they to use for that purpose a vessel of wood, or to fold the Blessed 
Sacrament in a corporal, or commit it to a lay person, unless in the 
case of those detained in prison, in danger of death, and, not having 
the opportunity of Confession (Contrition being pre-supposed) who 
should be desirous of partaking of the Most Holy Yaticum. In such 
case it was declared permissible to allow a lay person to bear it to 

*The ancient Memorials here referred to were the Bells, Croziers, Books of 
the Gospels, etc., which had belonged to the Saints of Ireland, and which the 
people held in peculiar reverence. 

t The abuses here censured were chiefly those that sometimes occurred on 
occasions of patterns, that is the Festivals of Patron Saints, and Pilgrimages 
made to wells and other places held sacred in consequence of having been 
identified with those Saints. 


them in a Pyx. As to the prisoners themselves ; if priests, they 
were to communicate themselves, but if clerics of a lower grade or 
lay persons, they were not to touch the Blessed Sacrament with the 
hand, but were to take it reverently from the Pyx with the tongue. 

Pastors were directed to instruct their flocks that the period ap 
pointed by the General Law of the Church within which the faithful 
are obliged to make the Paschal Communion is between Palm Sunday 
and the Sunday after Easter. It having been represented at Rome, 
that, in consequence of the persecution then raging in Ireland and 
also on account of the fewness of the priests, it was very difficult for 
the faithful to fulfil the Easter Precept within the prescribed time, 
his Holiness Pope Paul V., by a Rescript dated the 28th of March, 
1607 (quoted at length in these statutes) granted an extension of the 
time from Ash-Wednesday to the Feast of the Ascension, provided, 
however, that such was found necessary. 

The Sacrament of Penance. In consequence of the circumstances of 
the times, it was decreed that no sins be reserved except those 
reserved by the Common Law of the Church, and, in addition, the 
sin of such as should join with heretics in religious worship. 

Regulars. The unhappy state of the country rendering the 
observance of the ordinary exercises of the religious life impossible, 
it was determined that, during the great deficiency of secular priests 
that existed, local Ordinaries might arrange with the Superiors of the 
Religious Orders, so that Regulars might have assigned to them the 
pastoral care, so far as it could be discharged without detriment to 
regular observance. 

Abstinence from servile work on Festivals of obligation. Various 
opinions having been held with regard to the time during which, on 
those days, the faithful were enjoined to refrain from servile work, 
some holding that the obligation commenced after mid-day on the 
day previous, others, at the third hour, others, at the sixth hour, or 
at sunset, to set the question at rest for the future, the Synod 
declared that the period within which to abstain from labour was 
between midnight and midnight. And as it sometimes happened 
that, in harvest time, a necessity arose, of labouring, in order to save 
the crop from perishing, priests were directed to give leave to the 
faithful to engage in servile work under such circumstances, enjoining 
that Mass be first heard when possible, and ordering all who should 
make use of such permission, to offer prayers for the welfare of the 
Church and the country, or to perform some other pious work. 
Priests were exhorted, however, to be very chary of allowing such 
servile work to be done on Sundays unless under the most urgent 

Days of Obligation. The following were declared to be days, on 
which, from Law or custom, an obligation existed to abstain from 
servile works, All the Sundays of the year, the Circumcision, 
Epiphany, Feast of St. Brigid Virgin, (throughout the Diocese of 
Kildare), Purification of Blessed Virgin, Feast of St. Matthias, 


Apostle, Feast of St. Patrick, the Annunciation of the Blessed Virgin, 
and the Monday and Tuesday after Easter, the Feasts of St. Mark 
Evangelist, SS. Philip and James, Invention of the Holy Cross, 
Ascension, Monday and Tuesday after Pentecost, Corpus Christi, St. 
Barnabas, Nativity of St. John Baptist, SS. Peter and Paul, St. Mary 
Magdalen, St. James Apostle, St. Laurence, Martyr, Assumption 
Blessed Virgin Mary. St. Bartholomew, Nativity of the Blessed 
Virgin, St. Matthew, Dedication of St. Michael Archangel, St. Luke, 
SS. Simon and Jude, All Saints, St. Martin, Bishop, St. Laurence 
O Toole, St. Andrew, Conception of Blessed Virgin, St. Thomas 
Apostle, Nativity of our Lord, St. Stephen, St. John Apostle, Holy 
Innocents. To these were added, the Feasts of St. Joseph, St. 
Anne, and St. Sylvester. 

The following were declared to be Feasts, not of obligation, but of 
devotion : The Feast of St. Brigid, through the rest of the Province, 
Visitation of the Blessed Virgin, Exaltation of the Holy Cross, 
Commemoration of the Souls in Purgatory, up to mid-day, and St. 
Catherine, Martyr. 

The Synod decreed that the Feast of St. Patrick should be 
observed in the city of Dublin as that of Patron, and throughout 
the rest of the Province as a double of first class; that the Feast of 
St. Bridget, general patron of the whole Kingdom and special one of 
the town and Cathedral of Kildare, be observed according to the 
rite of Patron, in that town ; through the rest of the Diocese of 
Kildare, as a double of first class, and through the rest of the 
Province, as double of 2nd class ; that the Feast of St. Columbkille, 
third General Patron of the Kingdom, be observed throughout the 
Province as a double of 2nd class ; that the Feast of St. Laurence, 
Archbishop of Dublin, be observed throughout the Province as double 
of 2nd class ; that the Feast of the Dedication of a Church be cele 
brated on the Sunday following the feast of St. Kemigius, 1st October, 
or on that feast itself should it fall on Sunday, with the customary 

Observance of fasting and abstinence. From the time of Sfc. Patrick, 
the Irish were remarkable for the observance of rigorous fasts and 
acts of mortification. It had been the custom to abstain from flesh 
meat on all Wednesdays ; and on Fridays, and, in some places, also 
on Saturdays to abstain, not only from flesh meat, but even from 
eggs and whitemeats. The unhappy condition of the country 
rendering the continuance of these austere observances difficult, if 
not impossible, Pope Clement VIII. , in response to an application from 
the Irish Prelates, issued a Bull, on the 13th of March, 1598, grant 
ing power to the Bishops and their Delegates throughout the King 
dom, to commute these fasts and abstinences into other pious works. 
Finding that no uniform mode had been observed in exercising these 
delegated powers, and that doubts and scruples had, in consequence, 
arisen, to settle the question for the future, the following general rule 
was decided upon : The Archbishop of Dublin received the afore- 


said Indult, and, by virtue of the Apostolic Authority thus vested in 
him, he delegated to each and every ecclesiastical dignitary through 
out the Province, to all Vicars-General and Forane, to all Preachers 
approved hy the Ordinaries, and to all priests having the cure of souls, 
power to commute the abstinence, so as to allow the use of white- 
meats, including cheese, on all the days in Lent (except Ash- 
Wednesday, and Wednesday and Friday in Holy Week), and also 
on all Fridays and Saturdays throughout the year ; those, however, 
who should avail themselves of these relaxations were enjoined to 
recite, on each day on which they exercised this privilege, five Paters 
and Aves for the good estate of the universal Church, the restoration 
and free exercise of the Catholic Faith in these Kingdoms, the con 
version of sinners, and for the public weal, or, should they prefer it, 
they were to hand to the local Ordinaries, one shilling yearly, to be 
applied to pious uses. The Archbishop would not for the present 
undertake to commute the abstinence from flesh meat on Wednesdays 
or eggs on Fridays outside Lent, nor would he delegate this power 
to any other, but if it be found expedient, he will do so later on, 
according to the tenor of the aforesaid Brief. 

[ # * # Later on, namely by a Brief dated the 14th September, 1671, 
Pope Clement X. dispensed in the obligation of abstinence from 
flesh meat on Wednesdays, and from eggs on Fridays and Saturdays 
(except in Lent and on special days). This Bull was received by 
Archbishops Oliver Plunkett and Peter Talbot, in November, 1671. 
They substituted for the aforesaid abstinence, the recitation of five 
Paters and five Aves and the Creed, once a week, for the exaltation 
of the Catholic Faith, or the giving of some alms instead. Dr. 
Plunkett declared that the recitation of the aforesaid prayers was 
not obligatory under pain of sin.] 

Days on which there exists an obligation to fast on one meal. Every 
week day in Lent, the Quatuor Tenses, the Vigils of the Feasts of St. 
Matthew Apostle, Pentecost, SS. Peter and Paul, and of all the 
other Apostles, of St. Laurence Martyr, of St. John the Baptist, but 
should this fall upon Corpus Christi, then the fast and office of the 
Vigil were to be observed on the previous Wednesday ; the Vigil of 
the Feasts of the Assumption of the Blessed Virgin Mary, of All 
Saints, and of Christmas Day. " And whereas, after diligent enquiry, 
there does not appear to exist an established custom obliging the 
faithful to fast on Fridays throughout the year, the Prelates declare 
and wish their priests to make it known, that no such obligation 

Fasts of devotion. Days which, without an obligation, many are 
accustomed to observe as fast days : The Vigils of the Purification 
of the Blessed Virgin Mary, (which, however, out of respect for the 
Feast of St. Brigid, is observed on the day previous), of the Annunci 
ation (occurring" outside of Easter week), of the Nativity and the 
Conception of the Blessed Virgin Mary ; and all Fridays throughout 
the year. 


Days of obligation to abstain from flesh meat. Every Friday and 
Saturday, except when Christmas Day falls on either of these days, 
the Eogation Days, namely the Monday, Tuesday, and Wednesday 
preceding the Feast of the Ascension ; and St. Mark s Day, unless it 
should fall within Easter week or on Sunday, in either of which 
cases the abstinence does not bind. 


A Provincial Synod was held, on the 29th of July, 1640, at 
Tyrcogir, a Church still existing in ruins, near the town of Portar- 
lington. The text of the ACTS of this Synod has been inserted with 
the Memoir of Dr. McGeoghegan, Bishpp of Kildare. The following 
is a resume of the enactments of this venerable Assembly : 

1. That uniformity be observed by the Pastors of the Province in 
the administration of the Sacraments and in Ecclesiastical Discipline ; 
that with regard to Marriages, the publication of Bans on three 
successive festival days be observed, in accordance with the Decision 
of the Council of Trent; that should a Dispensation in Bans be 
required by the subjects of two different Dioceses, it should be sought 
from the Ordinaries of both Dioceses. Any Parish Priest omitting 
the publication of Bans, to be punished, by a fine of ten shillings for 
the first time; twenty shillings, for the second; and suspension for 
the third. 

2. That no Ordinary grant a dispensation in the Impediments of 
Matrimony to the subjects of another Diocese without the approval 
and on the application of their own Ordinary. 

3. That no Ordinary Communicate Faculties to the priests of 
another Diocese unless with the consent of the Ordinary of the 
Diocese in which the person seeking faculties resides. 

4. That no priest celebrate the Marriage of those not of his parish 
without the consent of their own Pastor or Bishop, under pain of 
suspension, ipso facto. 

5. That any Catholic receiving Tithes or other Ecclesiastical 
Revenues, shall pay to the Ordinary the twentieth part of those 
already received and the tenths of such as shall be received in the 
future. Those who should act to the contrary, to be punished in 
such wise as the Ordinary shall decide. All Confessors to make 
known this regulation to their penitents. 

6. That the deserted Monasteries shall be subject to the Visitation 
and in all respects to the Correction of the Ordinary; and that any 
Dispensation in regard to the Revenues of said Monasteries pertains 
to the Ordinary. 

7. That neither by Law, Privilege, or Custom, is it permissible for 
Regulars to administer the Viaticum, Extreme Unction, or Baptism, 
or to solemnize Marriage, without the Consent of the Pastor or of the 

8. That the Chaplains of the Nobility shall not administer the 


Viaticum, Extreme Unction, or Baptism, neither shall they solemnize 
Marriage, without the consent of the Pastor; any person acting to 
the contrary shall restore to the Pastor any emolument received for 
such ministrations, and shall moreover he punished at the will of the 

9. That Priests in this Province, having the Cure of Souls, are 
hereby declared to be real Pastors, and to be regarded as such. 

10. That the Venerable William Devereux, who has been con 
stituted by his Grace of Dublin, Vicar of the Church of Ferns, is the 
Ordinary for the administration of the Sacraments (except Confir 
mation and Orders), according to the intent and meaning of the 
Faculties granted to the Irish Missionary Clergy and approved by 
the Sacred Congregation of Cardinals some 18 years since. 

11. That as it is one of the chief duties of Bishops to provide 
parishes with enlightened pastors, it is incumbent on them to see to 
the management and maintenance of the Colleges established for the 
education of the Irish clergy; that as, moreover, those Colleges were 
established for the good of the country at large, the just claims of 
each Province should be duly considered in the admission of subjects. 
Some irregularities in this respect having come to the knowledge of 
the Fathers of the Synod, it was decided to take measures for their 

12. Confirms anew the Ada, Gonventa et Decreta of the Provincial 
Synod held at Kilkenny in June, 16U, and also of a Provincial 
Synod held at Dublin under the present Metropolitan : " Quae 
postea confirmata sunt in Concilio Provincial habito Dubinin 
sub praesenti Metropolitano."* 

F. Thomas, (Fleming) Archiepiscopus Dubliniensis. 
David, (Eothe) Ossoriensis. 
Eochus, (McGfeoghegan) Kildariensis. 
Gulielmus Devereux, Vicarius Fernensis. 

A Decree of a Diocesan Synod held at Dublin, 23rd of May, 1665, 
under the Presidency of James Dernpsy, Vicar-Apostolic, declare 
that, on account of the great extent of various parishes, it is lawfu 
to celebrate Mass, twice, on Ash-Wednesday, and also on All Soul s 


On the 24th of July, 1685, James II. being on the throne and 
the public exercise of the Catholic Religion restored, a Synod of the 
Province of Dublin was convened and celebrated with the due 

* The Acts of the Provincial .Synod here referred to as having been held at 
Dublin, sometime between October, 1623, and July, 1640, have not been handed 
down to us. 


formalities at Dublin, the Archbishop, Patrick Russell, presiding, and 
all the Suffragan Bishops and also the Representatives of the 
respective Diocesan Chapters being present. The following Decrees 
were enacted at this Synod : 

1. St. Laurence O Toole, Archbishop of Dublin being, not only the 
General Patron of the entire Province, but also the special Patron of 
the City and Diocese of Dublin, it was enacted that his Feast, falling 
on the 14th of November, was in future to be celebrated as one of 
Precept, in the City and Diocese of Dublin, and as a feast of devotion 
throughout the rest of the Province. 

2. It was similarly enacted that the Feast of the Immaculate 
Conception of the Blessed Virgin Mary, the General Patroness of the 
entire Kingdom, was to be observed as a Feast of Precept through 
out the whole Province, and that consequently all should on that 
day, abstain from servile works. 

3. In order to remedy abuses which had arisen with regard to the 
celebration of Marriage, it was ordained that any priest celebrating 
marriage as well as those contracting it, unless with the express per 
mission of the Ordinary or the Parish Priest, were, by the fact, 
excommunicated, which was moreover reserved to the Ordinary. 

4. The Decrees of the Council of Trent were formally received, 
except the Decree annulling clandestine Marriages ; and that enjoin 
ing the conferring of Benefices by Concursus, the enforcement or 
otherwise of this being left to the prudence of the Ordinary. 

5. Each Parish Priest was ordered, under pain of suspension to 
keep Registers of Births, Marriages, and Deaths. 

6. For the future no chalices were to be consecrated unless they 
were composed of gold or silver. 

7. To guard against irreverence and to remove abuses arising from 
the celebration of Mass in the open air and in unsuitable places, it 
was ordained, that in future each Parish Priest should have within 
his parish an Oratory for the decent celebration of the Holy Sacrifice. 

8. That when the third prayer in the Mass should be ad libitum, 
it was desirable that the celebrant should frequently select the prayer 
Pro liege ; at other times, that the prayer Et famulos tuos, etc., be 
added, after the last Post-Communion. 

9. Forbade any Catholic to be present at Protestant service, or to 
assist as sponsor for Protestants, or to contract Marriage before a 
Protestant clergyman ; anyone acting to the contrary was to under 
stand that he incurred the guilt of a grievous sin which was reserved 
to the Ordinary. 

10. Every secular priest, being in danger of death, was directed 
to make his Will, and to appoint a secular priest of his own Diocese 
as Executor, with whom, if he pleased, he might associate one or 
more laics. 

11. Regulated the Mass to be said on the Festival of St. Patrick. 

12. Re-enacted a previous Decree inflicting excommunication 
against raptores feminarum, and all who should in any way aid or abet 
the same. 


13. All who should neglect compliance with the Paschal Precept, 
after three admonitions, were to be publicly excluded from the con 
gregation until they did penance and publicly acknowledged their 
crime. Should they continue impenitent, they were to be excom 
municated at the will of the Ordinary. 

14. Any Priest, secular or regular, even though acting as chaplain 
to the nobility, presuming to invade the privilege of the Pastor by 
administering the Paschal Communion, without having obtained the 
express permission of said Parish Priest or of the Ordinary, was ipso 
facto suspended, and also subject to further punishment at the will 
of the Ordinary. 

15. Any Parish Priest who had not obtained formal Institution, 
was ordered to apply for same within six months from the date of the 
publication of this Decree; otherwise he was to be deposed. 

16. Declared that it was not permissible to celebrate Mass in the 
private houses of the nobility, or of others, without the express leave 
of the Ordinary. The enforcement of this Decree was left to the 
discretion of the Ordinary. 

The Acts of this Synod conclude with a confirmation of those also 
passed at the Synods previously held at Kilkenny, in 1614, and at 
Tyrcogir, in 1640, and enjoin on those concerned, the speedy execu 
tion of those Decrees. 

Patritius Russell, Archiepiscopus Dubliniensis, Hiberniae 


Jacobus Felan, Episcopus Ossoriensis. 
Lucas Waddingus, Episcopus Fernensis. 
Edvardus Wesley, Episcopus Kildariensiset Administrator 

Quibus astiterunt tanquam Theologi deputati Capitulorum : 
D. Edmundus Duin, pro Capitulo Dubliniensi. 
D. Gulielmus Daton, Decanus Ossoriensis,pro. Cap. Oss.^ 
D. Michael Rossiter, pro. Cap. Fern : Vicarius Generalis. 
D. Jacobus Russell, Decanus Dubliniensis et Protonotarius 

Apostolicus, pro Cap. Kildariensi. 
D. Morganus Cavanagh, pro Cap Laghliniensi. 
D. Edvardus Morphij, Secretarius. 

A Synod of the Diocese of Dublin was held on the 10th of June, 
1686, the Archbishop, Dr. Eussell, presiding, at which no less than 
forty-one Statutes were made and promulgated. The 31st, after 
enacting that Marriage should, when convenient, take place at the 
time of Mass, and the blessing be pronounced over the newly- 
married couple, in accordance with the Rubric, continues, "We will, 
moreover, that the white cloth, symbolizing the Mystery of cohabita 
tion, be placed over the heads of the married pair, according to the 


ancient custom of this country. . . . Should Mass be omitted, 
the priest is to recite the three prayers which are to be found in the 
Mass pro sponso et sponsa. The white cloth is to be placed over the 
heads of the newly-married couple at the Sanctus of the Mass and 
removed at the Communion ; outside of Mass, it is to be placed on 
their heads at the words : Confirma hoc Deus, etc., they being on their 
knees ; and we will that this be uniformly observed."* 

No. 33 enacts that he who has had the Cure of Souls in the 
Dioeese of Dublin for five years, shall bestow on the Diocese a silver 
Chalice and Pyx. If he have so served for ten years, he shall, 
besides the foregoing, give to the Diocese a Missal and a proper suit 
of Vestments. The Bishop shall have the right to bestow those 
articles on such places as he shall think proper. 


A Provincial Synod was held at Dublin, over which the Arch 
bishop, Dr. Patrick Russell, presided, on the 1st of August, 1688- 
Having referred to the Decree of the Council of Trent enjoining the 
holding of Provincial Councils every three years, and expressed 
their thanks to God that the favourable circumstances of the time 
permitted of the fulfilment of this obligation, the Prelates proceeded 
to the following enactments : 

1. That it belongs of right to the Parish Priest to administer all 
parochial Sacraments to soldiers whilst in garrison unless their 
Chaplains shew and prove a special privilege to the contrary. 

2. That every Priest say Mass once a week for the prosperity, 
health, and preservation of the King and Royal family, and for 
Richard, Earl of Tyrconnell, Lord Lieutenant of Ireland. 

3. It having been decreed at the preceding Provincial Council that 
those who should neglect the fulfilment of the Paschal Precept were, 
after three admonitions, to be excommunicated ; and a doubt having 
arisen and having been submitted for explanation to this Synod, 
namely, when, and within what time those admonitions were to be 
delivered. By the present Statute it is determined that the periods 
for those admonitions, of which the first is to be private, are the three 
weeks immediately following the Feast of the Ascension. 

4. That no priest shall presume to wear false hair (commonly 
called periivigs), without express leave of the Ordinary, f 

* In the Or do ad faciendum sponsalla of the Sarum Manual, the bride and bride 
groom were directed to prostrate themselves on the altar-steps after the Sanctus 
and four clerics were to hold a cloth over them by the four corners, unless either 
of them had received the nuptial blessing- before. The prayer over them was to 
be said by the priest after the fraction of the Host, but before the Pax Domini. 
After the Agnus Dei the cloth was removed, the married couple rose, and the 
bridegroom received the Pax from the priest, and gave it to the bride " kissing 
her and no one else, neither he nor she. Prohibetur et reprobatur usus veli albi 
explicandi super sponsos. S. Congr. Rit. 7 Sept., 1850, in Rupellen. 

\ This law must have soon fallen into dissuetude. The absurd fashion of wear 


5. That each Ordinary is free to dispense, for a just cause, in each 
and every Statute enacted at this and all previous Provincial 
Councils held in this Province, provided it be done only in respect of 
their own subjects and within the limits of their respective Dioceses. 

6. That each Parish Priest explain some one point of the Christian 
Doctrine, or address a short exhortation, each Sunday to the people, 
immediately after the Gospel, under pain of suspension. 

7. That the Statutes of the previous Provincial Synods of Kilkenny, 
Tyrcogir, and Dublin, are hereby ratified and confirmed. 

Patritius Russell, Archiepiscopus Dull. Hiberniae Prim. 
Jacobus Felan, Episcopus Ossoriensis. 
Quibus adstiterunt procuratores a Capitulis deputati : 
Jacobus Eussell, Decanus Dubliniensis. 
Gulielmus Daton, Decanus Ossoriensis, pro Capit : Ossor. 
Bernardus Molloij, Ficarius Generalis, pro Capit : Kildar. 
Conallus Moms, Ficarius Generalis, pro Capit : Laughlin. 
Jacobus Prendergast, Deputatus a Capit : Fernensi. 
Edwardus Murphy, Sacretarius, 


From State Papers, Ireland, Anno 1621. 

In a List of Irish Ecclesiastics exiled for the Catholic Faith and 
maintained by Cardinal de Sourdis, Archbishop of Bordeaux, are the 
following : 

Father Michael Rothus, Priest, Theologian, Kildare. 

Father Walter Geralderip, Priest, Theologian and Abbe, Kildare. 

Father Yitus (White ?) Priest, Casuist, Kildare. 

Father Kichard Gerrott, Priest, Casuist, Kildare. 

Father Thomas Eustace, Kildare. 

Father Thomas Eustace, Kildare, (2nd entry). 

Father Claude Nersui, Leighlin. 


A List of the sites of the ancient Parish Churches, and of the Chapels, 
in the Diocese of Kildare ; drawn up for Father Colgan, O.S.F., Author 
of the " Ada Sanctorum Hibernian" etc., by Dr. Roche MacGeoghegan, 
Bishop of Kildare, 1629-1644. [The modern names, as farjis they 
could be ascertained, are added in Italics.] 

ing wigs without any need for doing so, prevailed up to the commencement of 
the present century. Many are familiar with the portraits, so frequently met 
with in the houses of old Catholic families, of some of the distinguished ecclesi 
astics of those times, the Venerable Dr.Betagh, the Eev. Arthur O Leary, etc., 
figuring in all the glories of full-bottomed wigs. The author of Irish Wits and 
Worthies tells that " Dr. Betagh wore a remarkable looking bob-wig, which, 
after his death fell into the hands of Dr. MacKeever, by whom a few years ago 
it was presented to the nuns of George s-hill Convent, where it is now preserved 
as a sacred relic." p. 146. 




Ecclesiae Parochiaks : 
Ecclesia Cathedralis Kildariensis. 
" de Tully. Parish of Kildare. 
Dunona. Dunany, P. of Monasterevan. 
Dunmurry. Dunmurry, P. of Kildare. 

Ballyknavin. Knavenstown, P. of Kildare. 
de Loaghagh. Lackagh, P. of Monasterevan. 
de Balle Thomas. Thomastown, P, of Kildare. 

de Balle-nowlan, Ballynowlan, W of Eathangan. 
Clunsast. Clonsast, P. of Cloribullogue. 

Maglyhy, sive de Clun . . . Moyligh, Bar. Cookstown, King s 


de Cluncurry. Clonewrry, P. of Kildare. 
de ffithcullyn. Feighcullen, P. of Allen. 
de Eathernine. Rathernon, P. of Allen. 
Karmaog. Kilmaogue, P. of Allen. 
Ballypollard. Pollardstown, P. of Allen. 
Ballymoristanvillar. Morristown-Biller, P. of Newbridge. 
Athgarvan. P. of Newbridge. 
Bally sax. P. of Suncroft. 
Bally sonan. Bally shannon, P. of Suncroft. 
Kilurigh. Perhaps Kilrush, P. of Suncroft. 
de Urny: Nurny, P. of Monasterevan. 

Bolathbroakaine. BattybracJcen, P. of Monasterevan. 
,, Bally houry. Harristown, P. of Monasterevan. 
Monasteriensis. Monasterevan. 
de Log. Ley, P. of Portarlington. 
de Cuilbaonchoir. Coolbanagher, P. of Emo. 

Capellae : 
Capella S. Brigidae, Kildarise. 

de Eathbride. P. of Allen. 

de Knocknagallaogh. P. of Kildare. 

de Killorais, Sti. Laurentii. Kilrush, P. of Suncroft. 

S. Michaelis de Ballyellis. Ellistown, P. of Kildare. 

de Killoshair. Not identified. 

alia ibidem dicta Teampull-anure. Bally nure. N.W. of 


de Grainsoach-clare. Grangeclare. 
de Kilmugny. Kilmony, P. of Eathangan. 
Teampul-na-Sumai, (vel Suimai) juxta Eathangan. Probably 


Prope Cuilangogaine. Coolygagan, N. W. ofRathangan. 
Insulae S. Bamchani juxta Dyre-na-mullyn. Derrymullen, 

P. of Allen. 

de Clunmore. Clonmore, P of Clonbullogue. 
de Cuasan Caoimgin. (Kevin s Grot.) Not identified. 


Capella de Clunbolge. Clonbullogue. 
de Lullymore. P. of Kildare. 
S. Patritii in alonia de Carrickmore. Cross-Patrick P. of 


de Ballymuillyn. Milltown, P. of Allen. 
de Came. Carna, P. of Suncroft. 
de Ballemanny. Bally manny, P of Newbridge. 
de Ballynamona. Perhaps the Yewtree, P. of Monasterevan. 
de Ballevalter. Walter stoivn, probably in P. of Allen. 
Stae Brigidae quae dicitur Gill Brigidae. Kilbride. 
de Kildaigan. KUdangan, P. of Monasterevan. 
deTyrchogar. Tierhogar, P. of Portarlington. 
quae dicitur Teampull-mic-andamna. Perhaps Ballyadan P 

of Emo. 

de Kilmolahyne. Killmullen, P. of Portarlington. 
Sti Joannis Baptisfcae de Imo. Emo. 
Stae Brigidae de Moyrgath. Morett, P. of Emo. 
de Kilmoynan. Kilmainham, P. of Mountmellick 
de Kilmon . . . 

de Portnhynsy. PortnMnJi, P. of Mm 
de Dyrrenly. Derrylea, P. of Monasterevan. 
Ccemeteria, ab Ecclesiis disjuncta : 

de Balle-brune. Brownstown. 

de Crockanillar. Crochanelia, or rather, Grlanmagho, P. of 

de Kill-balle-barruin. Barronstown, P. of Allen. 

de Kilnoanloigue. Perhaps Kilmalogue, P. of Portarlington. 

de Killroabain. 

da Inis. Probably the Wdsh Island. 

Ecclesiae Parochiales : 
Ecclesia Sti Davidis de Nasse. Naas. 

de Fornoghts. Forenaughts, P. of Kill 

Sti Joannis Baptistae,Villae S. Joannis. Johnstown,P. o 

,. Sti Laurentii de Ballakerdiss. Kerdiffstown, P. of Kill 

de Sheir-logs-town. Sherloclcstown, P. of Kill. 

de Balliboudon. Bodenstown, P. of Kill. 

Templi albi. Whitechurch, P. of Kill. 

deKilly. Kill. 

Stae Mariae de Lyons. Lyons, P. of Kill. 

de Killysy. Killishee, P. of Newbridge. 

de Carnalua. Carnalway, P. of Newbridge. 

de Ballenamnamatha. 

de Seanchanail. Old Conall, P. of Newbridge. 
Capellae : 
Capella Stae Trinitatis de Naas. 

de Higginstown. Hainestown, P. of Kill. 


Capella de Ladycastle. P. of Kill 
de Bishopscourt. P. of Kill. 
de Ballevartine. 

JScclesiae Parochiales . 
Ecclesia Stae Brigidae de Rossanollis. Eosenallis. 

Sti Finnani de Royramore. Rerymore^ P. of Clonaslee. 

de Kilmanman. P. of Clonaslee. 

Stae Mariae de Castlebroak. Castlebrack> P. of Mountmellich 

S*i DanieKs* de Killyhy. Killeigh. 

Sti Columbani de Gluinyhorke. Clonyhurke. 

}J de Urny, sive Ballycunneen. Urny, P. of Killeigh. 

Sti Coualli de Balleantoampuill. Ballintemple, P. of Clon- 


Stae Mariae de Geshill. Geashill: 

Stae Brigidae de Ballycomain. Battycomrwn, P. of Philips- 

de Killadurry. Killaderry, near Philipstown. 
Sti Colmani de Kilclunfoart. Kildonfert, P. of Pliilipstown. 
Sti Patritii de Cruoghain. Groghan. 
} , de Ballemac William. Ballymacwilliam, P. ofPJwde. 
Sti Michaelis de Ballevirly. Ballybwrley, P. of Rlwde. 
de Ballenakilly. Battinakill, P. of Edenderry. 
de Monistereffiuris. Monasteroris, P. of Edenderry. 
Capellae : 
Capella de Killurine. Killurine, P of Killeigh. 

de Broakluain. Bracldone, P. of Portarlington. 

Sti Joannis Baptistae de Toberdala. Toberdaly, P. of Rhode. 

Sti Colmani de Ballenacilly. Ballynakill, P. of Mountmellick. 

de Ba%kein. JBallylcean, P. of Killeigh. 

quae vocatur Teampull Firtu, in Parochia de Clonehorke. 

dicta Teampull Seanaide, Parochiae de Nurny. P. of Killeigh. 

dicta Kilmalmoge ejusdem Parochiae. Kilmalogue, P. of 


de Killerane, in Parochia de Bally commaine. P. of Philips- 
Sanctimonialium de Killyhy. Nunnery Chapel t Killeigh. 


Ecdeslae Parochiales : 
Ecclesia Claonensis. Clane. 

Templi Stae Brigidae. Brideschurch^ near Sallins. 
Stae Mariae de Koarhnagh. Caragh. 

Sti Joannis Baptistae de Koalla-bogga. KUlybegs t P. of 

* This is most probably in mistake for Dasenchels, "the two Senchells," the 
Patron Saints of Killeigh. 


Ecclesia Sti Ffearanani, vel Fferrarrani de Dunings, vel Dunpesan. 


Stae Mariae de Moyna. Mainham, P. ofClane. 

Sti Muchuo de Barryn. Balrahin, P: ofClane. 

Sti Galli* de Kilcoke. KilcocL 

Sti Germanide Cluenseanoo. Clonshambo, P. of KilcocL 

Sti Petri de Dunagheaha. Dunadea, P. ofClane. 

Stae Mariae BallynafFayhy. Ballinafagh, P. of Clane. 

Sti Kynogi de Tymochuo. Timahoe, P. of Clane, 

de BallynaScolloigy. Scullogstown, P. of KilcocL 

de Clonconnery. Cloncurry, P. of KilcocL 

de Carbry. Carberry. 

Ballyamoyler. Mylerstown, P. ofBallyna. 

de Ardchoil. Arkhill, P. of Carberry. 

de Dunfeart. Dunfierth, P. of Carberry. 

de Bally macadam. Cadamstown, P. ofBallyna. 

de Bally naDrymny. JBallynadrimna,P.ofBallyna. 

de Killycogny. Perhaps Coonough, P. of Carberry. 

de Carrisk. Carrick, P. of Carberry. 

Capellae : 
Capella S. Mariae Magdalenae juxta Clane. 

in Koarnogh, juxta fluvium Liflfei. Yeomanstown, P. of 


,, de Ballyhingerr, alias Gingerstowne. P. of Caragh. 
de Stevenstowne. Stephenstotvn, near Naas. 
de Ballybarry. Harretstoivn, P. of Caragh. 
de Kathcoffy. P. of Clane. 
de Larhagh. Laragh, P. of KilcocL 
de Grangamore. Grangemore, P. of KilcocL 
Sti Patritii de Killieghterhyey. Kill-eighter, P. of KilcocL 
quae vocatur Teampull Domnoill agus Snada. Probably 

Dunamurchill, P of Clane. 
Tiogh-Kenyodin. Ticknevin, P. of Carberry. 

ANNO 1731. 

"His Grace the Ld. Primate in the Chair. By the Lords Com 
mittees appointed to enquire into the present state of Popery in this 
Kingdom, etc. Die Sabbi. 6 Die Novris. 1731. 

" It is ordered by the said Lords Committees that the High Sheriff 
of each county and the mayor of every county of a city or town 
within this Kingdom doe returne to their Lordships on Monday fort 
night an acct. of wt. reputed Fryerys and Nunnerys are in their 

* St. Coca, V. , is the Patron of Kilcock ; the above seems to be a Latin play 
upon the name. 


respective Counties and Counties of Cities and Townes, and what 
number of Fryers and Nunns are reputed to be in each of the said 
Nunnerys and Fryerys respectively. 

"Hu. ARMAGH." 

A similar order was addressed, at the same time, to the Protestant 
Archbishops and Bishops. 

" 1731. 6 Dec. Report on the State of Popery. The Lords 
Committees appointed to enquire into the present state of Popery in 
this Kingdom having for their better information therein, ordered 
the High Sheriffs of the several Counties and the Chief Magistrates 
of every county of a city and county of a towne within the Kingdom 
to make returns of the reputed Fryerys and Nunnerys in their 
respective counties and counties of cities and counties of townes and 
the number of Fryers and Nunns which were reputed to be in each 
of said Fryerys and Nunnerys respectively, and the said Lords Com 
mittees having at the same time ordered the Lords the Archbishops 
and Bishops to communicate same to the several parish ministers in 
their respective dioceses, thereby to be informed of the number of 
Mass-houses, popish chapels and the number of priests in each of said 
mass-houses and chapels, and also the number of reputed Fryerys, 
Nunnerys, and popish schools that were in their respectives parishes. 
Upon the Eeturns already made, their Lordships cannot omit 
observing, that the insolence of the papists throughout the nation is 
very great. In defiance of the laws, several pretended Popish Arch 
bishops, Bishops, and their officials, exercise ecclesiastical jurisdiction; 
great numbers of Popish priests, particularly monks, fryers, and 
Jesuits, are everywhere dispersed, to the great danger of the peace of 
his majesty s Protestant subjects ; and many public mass-houses, 
private chapels and convents of fryers and nuns have been created 
and supported." 

The following Keturns, made by the Protestant ministers through 
out the Diocese of Kildare, in obedience to the foregoing, have been 
copied from the originals preserved in MS., in the Public Record 
Office, Dublin : 


State of the Parishes of Ballyshannon, Ballysax, and the adjacent 
parish of Kilrush to which I am curate. There is no Mass-house in 
any of the aforesaid parishes, but the papists in each do resort to a 
place where Mass is said in a neighbouring Parish. There is one 
priest only that I can hear of that takes upon himself the name of 
Parish Priest of these parishes and who says Mass, as I am told in 
the neighbouring Parish aforesaid. There are no private Popish 
chapels or reputed Nunnerys or Fryarys or Fryars in any of said 
Parishes that I can hear of, nor are there any Popish schoolmasters. 

Signed, Ed. Lyndon. . 


I find that my parish of Dunada, not being able to support a 


Priest, has always been annext to the Parish of Clane, where one 
Kedagh Molloy lives and has held it these forty years. He says 
Mass in the Parish of Dunada, sometimes at one house, sometimes at 
another, but there is neither Mass-house, private chapel, nunnery, 
fryary or Popish school (that I know of) in that parish. In my 
parish of Balrahin Francis Dillon lives and has been the Parish Priest 
these ten years. There is a private Popish chapel at Rathcoffy in 
ye said Parish, where he constantly officiates, and no other Mass- 
house, nunnery or Fryary or popish school. These Kedagh Molloy 
and Francis Dillon are the only Popish priests that officiate in my 
parishes, (the parishes are very small), that I have heard of: 

Signed, 8. Winter, (Dean). 


1st. There are three Mass-houses in my parishes, one at Clane, one 
in Menham, and one in Clonshamboe. 

2. The said three Mass-houses were built, as I am informed, since 
the first year of King George 1st. 

3. One priest officiates constantly in each Mass-house, and some 
times ten or twelve priests at Menham, upon solemn occasions. 

4. There is no private Popish chappel in any of my parishes 
except one at Castlebrown in Menham. 

5. There is no nunnery nor Fryary in any of my parishes. 

6. There are three Popish schools, one at Clane, one in Menham, 
and one in Clonshamboe. 

Dated, Clane, 27th Nov. 1731. John Daniel 


Ballyscullogue hath no chapel or Mass-house, nunnery, or Fryary 
or Popish schoolmasters, but public Mass is said on Sundays by 
Andrew Egan, at the house of Mr. John FitzGerald, Ballynafah. 
Hath no nunnery, Fryary or school, nor private chapel, but they are 
building a Mass-house, and Kedagh Molloy is their Parish Priest. 

Nov. 15th, 1731. Thos. Baylie, Vic*., Kilcock. 


Kilcock hath a Mass-house built before the reign of his late 
Majesty, King George. One Murphy is lately come there and 
officiates as Parish Priest. I suppose his Christian name is Luke, 
but could not be certainly informed. There is another who goes by 
the name of Father Waldrum Kelly, who lives at Mr. Keddy s, but 
whether he officiates publicly or privately I cannot tell. No fryary, 
Nunnery, schoolmaster, nor private chapel. 

Cloncurry hath a Mass-house as old as Kilcock, is served by 
Andrew Egan, a Popish Priest. There is another, called John 
Cormick, who says private Masses in their familys. There is here no 
popish chapel, Fryary nor Nunnery, but one Patrick Kyly, a Popish 
schoolmaster, teacheth young children English. 

Thos. Baylie, Vic?., Kilcock. 



There are in the Parish of Carbry and Kilreany and the Parishes 
thereunto united six reputed Mass-houses, each of them built since 
the reign of King George 1st. There are three Priests, viz.: John 
Delahunty, Lewis Dempsy, and Robert Cormack, who publicly reside 
in said parishes and officiate in each of the aforesaid Mass-houses. 
Tis moreover common for other young priests and Fryars to perform 
their services in private familys, making their abode for sometime 
with them to cultivate and improve them in the principles ot their 
religion. These are likewise frequently admitted by the said Priests 
to officiate in their chapels, where they appear as mendicants in 
order to obtain money from the several inhabitants for the main 
tenance and support of themselves and the Fryaries which they have 
in some of the adjacent Parishes. There are in the aforesaid 
Parishes five Popish schools wherein the children of Popish parents 
are carefully educated. 

Clonmeen, Dec. ye 10th, 1731. Thos. Heany. 


There is a large Mass-house within a few yards of the church of 
Carogh and another large one close upon the high road in the parish 
of Downings, within less than two miles of the other. The former 
repaired and the latter built since the 1st year of King George 1st; 
both served by one Noon or Nooney, the reputed Parish Priest of 
Carogh. Many Fryars are said to come preach in them. Besides 
this, there is a private Popish chapel in the house at Yeomanstown 
in the Parish of Carogh, within half a mile of the Church, said to be 
constantly served by another person whose name I do not know. I 
know no reputed Nunnery in the parish or Union of Carogh, but 
there is a house on Captain Eustace s land of Yeomanstown, in the 
Parish of Carogh, and within less than half a mile of the Church, 
which goes by the name of the Fryary of Carogh, and has usually 
been said to be inhabited by Fryars. How many are now in it I 
cannot certainly tell. There is a Popish school constantly kept in 
the Mass-house by the Church of Carogh. I know no Mass-house, 
private Popish chapel, Fryary, nunnery, nor Popish school in the 
Parish of Brideschurch. Given under my hand, this 4th Novr., 1731. 

Adam Lyndon, Vic* 1 , of Carogh, &c. 


There is no Mass-house established publicly in this parish, but one 
priest settled, of what order I cannot tell, not registered, who cele 
brates Mass after a private manner. There are no private fixed 
Popish chappels nor reputed nunnerys or Fryarys ; no Fryars, to the 
best of my knowledge, or nuns. Of Popish schoolmasters but three, 
who only teach the English tongue. Dated, Wednesday, Novr. 7th, 
1731. Willm- Rous, Curate of Castropetre ali Monsteroris. 


As it was doubtless ye intention of ye Lords to have their order 


thoroughly answered, I could not, till this week, give ye return 
required, having been in search of a Popish schoolmaster whose name 
I was, but yesterday, informed of. I am now able to answer your 
Lordship s commands by letting you know that there are two Masters 
of that religion in the Parishes of Great and Old Connell whose 
names are Bryan Connor and Denis Norton. There is also a Mass- 
house in the former Parish, erected near a year since, instead of one 
which I hadpull d down, it standing in the direct road to my church 
and not far from it: This new one adjoins Newbridge, and, I 
believe, hath been built larger. 

Naas, Deer, ye 9th, 1731. John Spnng. 


I have made a strict enquiry and cannot find that there are any 
Popish chapels, reputed Nunnerys, Fryarys, or Popish schoolmasters 
in the Parishes of Harristown, Kelbracken or Monasterevan. 
Novr. 27th, 1731. Philip Ilerneley. 

} Anthony Higgins, Priest, Eoger Heffer- 
In the Pushes of I n p igh Bcho olmaster ; no Mass- 
Kildonfert and Killaderry. j housC) Fryarv Qr Nun nery. 

Parish of \ Thomas Nugent, Priest, one Mass-house, built 
Ballymackwilliam } about four years since. No Fryary or nunnery. 
Parish of) Kedagh Molloy, Priest, with Andrew Egan, Curate ; no 
Timahoe J Mass-house, Fryary or Nunnery. 
24th Nov., 1731. Willm. Preston, Vicar of Killaderry. 


Return, etc., within the United Parishes of the Vicarage of Kill 
and Rectory of Lyons. One Mass-house at Painstown in the Parish 
of Kill, erected in the year 1724 ; a school kept in said Mass-house, 
and another at Clownings within the said Parish. One Mass-house 
in Lyons, built before the reign of King George I. ; no Popish school; 
one Popish Priest, John Doyle, (the received Parish Priest) only 
officiates, as I can hear, in both the said Chapels. Four other Popish 
Priests, whose Christian names I know not, have settled in the said 
parishes this year, viz. : Bathe, a reputed Jesuit, says Mass and 
teacheth in a private family at Oughteraard, Mara s Castlewarden, m 
the said Parish of Kill, McDonough, Hegan, Ellis, lead a rambling 
life and marry Protestants and Papists. Fryarys and nunnerys, none. 

Popish Bishops hadpublick Confirmation in ye said Mass-house m 
July last. The number of Protestants within the said Parishes 
amounts to about Eighty, Papists, to above Eight hundred, by a 
computation made by me two years since in visiting every family. 

Nov. 16th, 1731. John Christian, Vicr of Kill. 


In the Parish of Kilmaoge there s a Mass-house, built since the 1st 
year of King George I., one officiating Popish Priest m the Wood of 
Allen in the said Parish, a Fryary of three or four Fryars. 


In the Parishes of Rathernon and Cures of Fournaghts and 
Hainstown, neither Popish Priest, Mass-house, Nunnery, Fryary, 
Private Chappell, or Popish school that I can hear of. 

In the Revd- Charles Meredith s Parish of Fecullin, there no Popish 
service, no Mass-house, &c. 

In the Revd- George Sandford s Parishes of Pollardstown, Dun- 
murry, Thomastown; there is neither Popish Priest, Mass-house, 
Fryary, Nunnery, Private Chappell or Popish school, that I can hear 
of. John Harvey. 


In the Parish of Lea, in the Queen s County and Dioceses of 
Kildare, there is one Mass-house only, built above forty years ago, 
supply d but by one Priest. In the said Parish there is neither any 
private Popish Chappel, reputed Nunnery, nor Fryary, and but one 
Popish school. 

In the Parish of Lackagh, in the County and Diocess of Kildare, 
there is only one Mass-house, built about two years ago, supply d by 
one Priest. No private Popish Chappel here j no reputed Nunnery, 
nor Fryary, nor Popish school. 

In the Parish of Kildingan, in the County and Diocess of Kildare, 
there is no Mass-house built ; but the Priest of Lackagh aforesaid 
says Mass often at the Back of an old Castle here. There is in this 
Parish no Private Popish Chappel, no reputed Nunnery, Fryary nor 
Popish school. As witness my hand. Die Martis, 23 die Novbris. 
1731. Richd- Foxcroft, Vicar of the above Parishes. 


Mass is constantly celebrated in every Parish of my Union except 
Bally manny, where, as I am told, the people resort to a Mass-house 
lately erected near Newbridge in the Parish of Old Connell. 

In Naas, Mass is said within the ruins of an old Abbey ; in other 
places in some cabbin or under a shed at the back of a ditch. 

There is a reputed Priest who officiates in each place, but un 
registered and unlawful. 

There has been no Publick Mass-house built in my Union since the 
first year of the reign of King George the first; Fryars are said 
frequently to assist the several Priests and Preach to the people. 

Several Fryaries are said to be erected in my neighbourhood, but 
none that I know of within my Union. Popish schools are in every 
Parish, but no Nunnery in the neighbourhood that I know of. 
Given under my hand this Hth day of Novr. 1731. 

H. Raddiff, Vicr. of Naas, etc. 


In the Parishes of Nurney, Walterstown, and Duneny there is 
neither Mass-house nor private Popish Chappel, no Popish school, 
no reputed Nunnery or Fryary. The Priest of these Parishes lives 
in the Parish of Kildingin, where he has a Mass-house, and there 
ye people of my Parishes go to heare Mass. 


In the Parish of Kildare there is a Mass-house, and the present 
Priest being an old infirm man, has lately got a coadjutor, but there 
is no private Popish Chappel, no Popish school, no reputed Nunnery, 
or Fryary. I am told that Itinerant Fryars often preach here. In 
the Parish of Tully there is neither Mass-house nor private Popish 
Chappel, no Popish school, no reputed Nunnery or Fryary. The 
people of this Parish hear Mass at Kildare, the Priest of Kildare 
being Priest of Tully also. 

Kildare, Nov. ye 13th, 1731. Thos. Thornton. 


In the Parish of Primult there is but one reputed Mass-house, built 
since ye reign of King George ye ffirst, wherein only one Priest 
commonly officiates. 

There is no private Popish Chappel, no reputed Fryary, no re 
puted nunnery, no Popish school. 

John Gibbin, Kectr. of Primult. 


I know of but two reputed Mass-houses in my Parishes, one at 
Eathangan, wherein ye Priest of Kildare officiates, which has been 
built (as I am informed) above thirty years ; the other at Clonmore 
in ye Parish of Clonsast, wherein one Patrick Gerarty officiates, 
which has been built within these six years, but was utterly destroyed 
by the late storm and flood. 

As to private Popish Chappels, Eeputed Nunnerys and Fryarys. 
Fryers, nuns and Popish schools, I bless God I don t believe thereis, 
one of either in my Parishes, since the last Session of Parliament. I 
have heard of a great many Fryers of severall Orders rambling about 
ye neighbourhood, but they never had an abode in these parts, and 
of late they have absconded. 

Purefoy s Place, Nov. ye 18th, 1731. Boyle Travers. 


In the Parish of Rosenallis there are four Mass-houses, two of 
which were built since the 1st year of King George 1st, all are sup 
plied by one Lawlor and two Curates, viz.: Dunne and Keenan. 
There are little Irish schoolmasters in many places, who they are I 
have not heard. If there be any fryars or nuns they cannot be 

In Coolbanagher there is only one Mass-house and one Priest. 
This account I have from a gentleman who is my agent at Mount- 

Celbridge, Nov. 26th, 1731. Geo. Marlay. 

RETURN made on the same occasion, by the Protestant Bishop of 

Leighlin and Ferns. 
(From the Original, preserved in the Public Record Office, Dublin.} 



Parish of Agha. One Mass-house, built 1727. No private Chapels, 
no fryaries, f ryars, nunneries, nuns, 1 Schoolmaster named Dogherty. 
1 Popish Priest named Michl. Doyle, residing at Leighlin Bridge. 

St. Kill and Kill McCahill One Mass-house, no private chappels, 
no fryars, nuns or schoolmaster. Priest, Willm. Walsh. 

Grange. One Mass-house, built 1728, no private chappels, fryarys, 
nunnerys, &c., no schoolmaster. Popish Priest, Eobt. Rossiter. The 
Friars of Ross frequently officiate there. 

Powersto ivn. One Mass-house built 1731. Same Priest (Rossiter). 
Dunleckny. One Mass-house. 

FennagJi. Two Mass-houses, built since 1st year Geo. 1st, one 
schoolmaster, five Priests. 

Barragh. One Mass-house, built since 1st year of Geo. 1st, one 

Agliade. One Priest. 

Ballan. One Mass-house, built since 1st of Geo. 1st., Popish 
Priest, FitzGerald. 

Ardristin. One Mass-house, built since 1st of Geo. 1st, one Priest. 
Gilberstown. One Priest. 

Lorum. One Mass-house, built since 1st of Geo. 1st., Priest, 
Charles Rice. 

Clonegoose. One Mass-house, built long agoe. Priest, Dennis 

St Molins. One Mass-house. Priest, Willm. Jacob. 
Kiltennell. Several archBishops, Bishops, and other Popish Clergy 
assembled daily last Summer for above a month together, at or near 
ye Church of Kiltennell, under pretence of drinking a spaw water, 
where they convened sevll Persons before ym and exercised ecclesi- 
asticall jurisdiction. 

Clorikem. One Mass-house, a boarded covering in ye fields. One 
schoolmaster. P. 1 Priest, Willm Keating. 

Clonenagh. Two Mass-houses, built since 1st of Geo. 1st. 3 
schoolmasters. 2 Priests. 

BallynaUll Two Mass-houses, one built lately. 2 Schoolmasters. 
2 Priests attending of ye above Keating. 
Ballyroane. One Schoolmaster. 

Burrows, Strdbo, Kilkenny, (Killeny), Kilcolmaribane. Itinerant 
Priests and Fryers frequently officiate in these parishes. 2 school 
masters, viz.: Tim Dooling and Connor. Priest Willm Lawler. 

Disertenos, Kilted, Kildoribrock. One Mass-house, one school 
master, one priest. 

Stradbally, Fossey, Timmoge. One Mass-house, built within ten 
years. 1 schoolmaster ; James Walsh ; Priests, Pat Kelly and John 
Burn, ye sd John Burn came lately from France, frequently officiates 
in sd mass-houses and in sevll private houses. 

Piathasbuck. One Mass-house, 1 schoolmaster, 1 Priest. 


Tullamoy. Mass in a Private house. 1 schoolmaster, 1 Priest. 

Corclone, Mass in ye fields. 1 Priest. 

Killebban. One Mass-house, 2 Private chappels. 4 schoolmasters, 
2 Priests. Sevll Itinerant Priests suppos d to be Kegulars, frequently 
officiate in ye sd chappells. 

Ballyadams. (No Particulars). 

Painstown. One private chappel. 

Carlow. One Mass-house. Priest, John Hussey. 

Killeshin. One Mass-house. Priests, Bryan Moore and Manus 

Tempkpeter. Schoolmaster Evars. 

Cloydah. Priest Walsh. 

Kellystown. Priest, Tho : Fitzgerald. 

Tullemegymah, JBallynecarrig, Bally croge. One Mass-house, lately 
built. Priests, John Hussey and Eic. Fitzpatrick. 

Tullophdim. One Mass-house, lately rebuilt on an old foundation. 
2 Fryers, one Priest. 

Rathmlly. One Mass-house. Priests, Tho : Burn, frequently as 
sisted by Itinerants. 

Baltinglass and Ballynure. One schoolmaster, James Mcreah ; 
Priest, Bichd Burn. 

Hac&eUstoim, Clonmore, Haroldstown, Kiltegan. One covering for 
ye alter in ye fields. Schoolmasters, James Straughon at Kilmore, 
Patrick Krelly teaches Latin at Kilteagan. Priests, Phelim Now- 
land, Thomas Burn and Father Andrew. Severall Itinerant Priests 
officiate publickly in these Parishes and are recommended to 
ye charity of ye congregation, but seldom stay above ten days at a 

Aghold. Priest, Felix Nowland. 

Grangeford. One Mass-house, built 1729. One Fryer, James 
Murphy. Po. Priest, Murtogh Doile. 

In the Diocess of Leighlin there are returned, 28 Mass-houses, 3 
moveable altars in ye fields, 3 Private Chappels, 45 Popish Priests, 3 
Fryers, 24 Popish schoolmasters and severall Itinerant Priests. 

(Signed), An. FERNS & LEIGHLIN. 

KETURN, made in 1765, by Barnabas Jackson, Hearth-money 
Collector. (From Original, in Pub. Eec. Office, Ireland) King s 
and Queen s Counties: 

Castlebrack. 132 Protestants, 790 Papists, no Quaker, 1 Mass- 
house in good repair. 

Rosenallis. 1190 Protestants, 2712 Papists, 150 Quakers, 60 
Methodists, 2 Churches. 2 Mass-houses in good repair, 1 Meeting 

Kilmanman. 51 Protestants, 1141 Papists, 1 Mass-house in good 


Earymore. 83 Protestants, 1470 Papists, 19 Quakers, 60 Metho 
dists, 1 Protestant Church, 2 Mass-houses. 

Lea. 1003 Protestants, 2899 Papists, 7 Quakers, 45 Methodists, 
3 Protestant Churches, 1 Mass-house. 

Geashill. 1379 Protestants, 1890 Papists, 2 Protestant Churches, 
3 Mass-houses. 

RETURN, made the 20th August, 1765, by E. Wallen, Hearth- 
money Collector. (Pub. Rec. Office) : 

Monasteroris. 689 Protestants, 2625 Papists, 159 Quakers, 22 
Presbyterians, 1 Protestant Church, 1 Chapel, 1 Quaker, and 1 
Presbyterian Meeting-house. 

Meelidc. 134 Protestants, 912 Papists, 27 Quakers, 1 Protestant 
Church, 1 Chapel. 

Clonsast. 89 Protestants, 650 Papists, 5 Quakers, 1 Chapel. 

Croghan. 32 Protestants, 462 Papists, 3 Presbyterians, 18 Baptists. 

Kill. 40 Protestants 668 Papists, 1 Chapel. 

KUladerry. 213 Protestants, 1264 Papists, 6 Quakers, 9 Presby 
terians, Church down, 1 Chapel. 

Ballycommon. 98 Protestants, 490 Papists, 6 Presbyterians, 1 
Protestant Church. 

Batt&niemjole. 87 Protestants, 739 Papists, 4 Quakers, 6 Baptists. 

Sallykean. 107 Protestants, 851 Papists, 1 Chapel. 

Clonyhork. 353 Protestants, 1197 Papists, 25 Quakers. 

Ballybraken. 27 Protestants, 388 Papists. 

Harristown. 34 Protestants, 442 Papists, 2 Presbyterians. 

Originals in Pub. Rec. Office of Ireland) : 

An account of the Inhabitants of the Parish of Rosenallis, other 
wise called the Union of Oregan, containing the town of Mtmellick, 
the Parish of Rosenallis, Castlebrack, Rerymore and Kilmanman, in 
the Diocese of Kildare and Queen s County, taken by Rev<l Thomas 
Hackett, Curate of the Parish, by Order of the House of Lords, in 
the year 1766. 

Number of acres in said Parish, according to County Eook, 11368. 

Number of Protestants, 1899. 

Do. Popish Inhabitants, 5806. 

Popish Priests, 5. 

The obtaining the above survey being difficult and expensive, hath 
been the cause that this Return could not be compleat sooner ; and 
though this Parish contains the whole Barony of Tinnehinch and, I 
believe, more than three times the number of acres above set forth, 
(there being much mountain and Bog never surveyed in the Down 
Survey), yet there is not one Justice of Peace in the whole Parish or 
Barony, Quere, whether a militia quarterly array d wou d not be a 


natural security to the Protestant inhabitants, and be a check upon 
their Popish neighbours from entertaining any levelling schemes 
subversive of the peace of his majesty s faithful subjects. 

Thomas Hackett. 

[Subsequent letter from same]. 

My Lord. The number of Priests not being return d to me at the 
time I sent my List of Inhabitants, I must pray your Lordship will 
excuse me in giving you the trouble of adding the number of five 
Popish Priests to the inhabitants of the Union of Eosenallis : 
Kennedy of Mt Mellick, Murray as Chaplain in a private family, 
Dunn as Parish Priest, Brophy as Parish Curate, and another Dunn 
who hath returned to his friends from France since the banishing of 
the Jesuits from thence ; whether Jesuit or not, I cannot tell. I 
am, etc., Thos. Hackett. 

Nutgrove, near Mt Mellick, 
Apl. the 28th, 1766. 

According to a special return of the number of Catholics in the 
town and Liberties of Mt Mellick, made by Peter Westerna (Protestant) 
Curate of Mt Mellick, the 25th of April, 1766, it appears there were 
508 Catholics, including William Kennedy Parish Priest. The 
names of the heads of families are given in this return. 

Naas: Naas, Apl. 6th, 1766. Sir, In obedience to the Order of 
the House of Lords and Command of the Bishop of Kildare, I send 
a Return of the number of Inhabitants who are housekeepers of the 
Parish of Naas and Diocese of Kildare: 

Protestant inhabitants, 280 ; Popish Inhabitants, 2570. A Popish 
Parish Priest, and two Friars. 

(Signed) Wm. Donnellan, Vicar of Naas. 

Monasteroris Sir, In obedience, etc., I let you know that there 

are 169 Protestant familys, 388 Popish familys and one reputed 
Popish Priest in my Parish of Monasteroris and Diocese of Kildare 
and King s Co. 

(Signed) Arth. Champagne , Rector and Vicr of said Parish. 

Apl. 14th, 1766. 

Monisterevan, Harristown and Ballylracken. The exact number of 
the Protestant and Popish Familys now residing in these Parishes, 
by the Rev<l Doctor Robt Caulfield, Minister of said Parishes : 

Monasterevan : Protestant familys, 79, Popish Do. 176. 

Harristown : Protestant familys, 4, Popish Do. 30. 

Ballybracken : Protestant familys, 6, Popish, Do. 54. 

April the 15th, 1766. 

Lea. List of the several families in the Parish of Lea in the 
Diocese of Kildare, made pursuant, etc March 14th, 1766: [The 
names of 145 Protestant families here folloiv.] 

MONGRELS or mixed families : P. Kelly, Jn. Bracken, Jn. Mac- 
Dermott, Jn. Mossom, Jas. Green, Thos. Harvey, Jn. Kelly, Jn. 


Neal, Walt. Murray, Mark Rochfort, Thos. Mannagher, Ed. Flynn, 
Richd. Margo, Pat. MacDermott, and John Redmon. [The List of 
Papists, extends to several folio pages. ~\ Reputed Priests, John Phealon, 
Will. Lawler. 

(Signed) V* Deveux, 

Curate of Lea. 

Knwuenstoim, Co. Kildare* Tn this Parish are 15 families of which 
one only is Protestant, the other 1 4 are Papist. No Priest or friar 
resides in said Parish. 

Apl. 26th, 1766. Ed. Ledwich, Treasurer of the 

Cathedral of St. Brigid, Kildare. 

Kilrush. Revd. Jno. Codogan Keatinge, Minister. [Protestant 
families, enumerated, 6.] Michl. Dunne, Popish Priest. 

Popish Inhabitants : Thos. Fitzgerald, Jas. Kinshala, Jas. Dunne, 
David Walsh, Edmd. Nowlan, Patk. Byrne, Laurce. Clery, Jas. 
Glenan, Thos. Fenaughty, Patk. Troy, David Dunny. Jas. McCabe, 
Thos. Corkoran, Denis Merydith, Jas. Horan, Patk. Byrne, Edmd. 
Kelly, Patk. Minch, Ed. Coonan, Jn. Coonan, Michl. Ryan, Peter 
Duff, Wm. Malone, Patk. Murray, Peter Clynch and Thos. Merydith. 

Thomastown, Dunmurray, and Pollardstown. Apl. 10th, 1766. Mr. 
Borrows s Return of his Parish under the following distinct denomi 
nations, Thomastown, Dunmurray and Pollardstown : 

In the first : 4 Protestant families, 1 4 Popish. 

In the second : 1 Protestant family, 1 1 Popish. 

In the third : 1 Protestant family, 13 Popish. 

William Lawlor, Parish Priest. 

Ficullen. Dr. Brett s Parish. 6 Protestant families, 41 Popish, 
one Popish Priest, to wit, Wm. Lawlor. No Friar in the above 
Parishes. Eobt. Dixon Burrows, Clk. 

Kilmaoge and Rathernon. Protestant individuals, 45, Popish, 1159. 
No Priest or Fryar residing in the parish. 

David Hughes, A.M., Curate. 
April 21st, 1766. 

Rildonfert. King s Co. Diocese of Kildare. 8 Protestant families 
numbering 38 individuals; 160 Papist families numbering 716 indi 
viduals. 7 (2 1 ?) Priests, Laurence Delahunty, Thomas Conran. 

Eev. Dean Champagne". 

Kilcock. Account of Protestant and Popish families and Popish 
Priests in the Union of Kilcock, returned by the Rev. Shem Thomson, 
D.D., Yicar of the said Union, which consists of the Vicarages of 
Kilcock, Cloncurry, Scullogstown, and Ballinafagh : 

In the Parish of Kilcock, there are 8 Protestant families, 263 
Popish do, and 2 Popish Priests. 

In the Parish of Cloncurry, 2 Protestant families, 133 Popish do. 

In the Parish of Scullogstown, 3 Protestant families, 32 Popish do. 


N.B. The two Popish Priests who officiate in Kilcock, officiate also 
in Cloncurry and Scullogstown. 

In the Parish of Ballynafagh. 5 Protestant families, 35 Popish 
do, and 2 Popish Priests. 

April 3rd, 1766. Shem Thomson. 

Great Connett, Nurney, and Sherlockstoivn. In the Parish of Great 
Connell there are 9 Protestant families, 190 Popish do, 1 Popish 
Priest and 2 Fryars. 

In the Parish of Nurney there are 2 Protestant families, 35 Popish 
do, no priest or fryar resident there. 

In the Parish of Sherlockstown, 1 family only Protestant. 

10th Apl. 1766. John Jackson, Minister of said Parishes. 

Geashill and Clonohurk. Return by Benjamin Digby, Vicar. 
Protestant families, 228; Papist do. 1055. Total, 1283. 2 Popish 

Dunadea and Balrahin. Protestant families, 2, Papist do. 88, 1 
Priest, no friar. Wm. Cramer, Curate. 

Apl. 27th, 1766. 

Croghan. 9 Protestant families, 95 Popish, 46 Protestant inhabi 
tants, 413 Popish. Laurence Fullar, Priest. 

Return by Dean Champagnf. 

Clonsast and Rathangan, April, 1766. 506 Protestants, 3348 
Papists ; 80 Protestant families, 549 Papist do. No Priest or Friar. 

Dan. Letablere, Rector. 

Bridechurch) Carogh and Downings. Return by Simon Digby, 
Rector of Bridechurch and Vicar of the others : - 
Bridechurch : Protestant families, 5, Papist do, 42. 
Carogh : Protestant families, 2, Papist, 70. 
Downings : Protestant families, 4, Papist do, 77. 
1 Popish Priest by name Denis Burn. 
Osberstown, April llth, 1766. 

Bodingstown. April 14th, 1766. Return byRevd. Dr. Flood, In 
cumbent. 3 Protestant houses, 26 Popish. 

Bally macwilliam. 3 Protestant inhabitants, 40 Papists. Eden- 
derry, Apl. ye 27th, 1766. John Hely, Curate Assistant. 

Bally common. Barony of Philipstown. Protestant inhabitants, 
85, Papist, 362. Laurence Delahunty is Popish Priest of Ballycom- 
mon, Killateray (Killaderry), and Kilclonfert, and has as curate 
Thomas Conran. Return by Revd. John Holiday, minister of same. 
April 4th, 1766. 

Philipstown. 207 Protestant individuals, 926 Popish do. (Full 
List of names given}. Return by Revd. Wm. Mosse, Vicar of Philips - 
town alias Killaderry. Apl., 1766. 

Ballysax and \B ally so nan. In Parish of Ballysax, 8 Protestant 



families, 40 Papist do. In Parish of Ballysonan, 6 Protestant 
families, 24 Papist do. 

Apl. 1766. ~ Hen. Tibson, Kector of Ballysax and 

Prebendary of Ballysonan. 

Kildangan, Laclcagli, Duneany, and Walterstown. Protestant 
families 8, Popish do. 256. Returned, April, 1766. 

Peter Hamon, Eector and Vicar. 

Clane, Manliam, Clonshamboe, and Killibegs. 

Clane : 20 Protestant families, 182 Papist do. No Priest. 

Manham : 1 Protestant family, 69 Papist do. 1 Priest, 1 Friar. 

Clonshamboe : 1 Protestant family, 33 Papist do. No Priest. 

Killibegs : 5 Protestant families, 55 Papist do. No priest. 

6th Apl. 1766. Wm. Digby, Vicar of Clane. 

Bally nure. No Priest or Fryar resides in this Parish, nor has Mass 
been said in the memory of men now living in it. 

Coolbanagher and Ardea. April, 1766. John Whelan, Popish 
Priest, Lavvler, Coadjutor. 


The following List of Pastors in the Diocese of Leighlin in 1733, 
is^ copied from, a MS. of Dean Walter Skelton, who was Parish 
Priest of St. Audeon s, Dublin, and also Dean of Leighlin. He was 
educated at Paris, and was distinguished for his knowledge of 
Mathematics. He died, October 31st, 1737, and was buried at 
Sletty : 

1. Ballyfin, Queen s County, (Illegible). 

2. Montrath, Queen s County, Corkran. 

3. Ballynakill, Queen s County, Keating. 

4. Clopoke, Queen s County, Moor, Junr., 

5. Stradbally, Queen s County, Kelly. 

6. Maryborough, Queen s County, Laughlor. 

7. Aries, Killeban, Queen s County, Br. Moor. 

8. Killeshen, Queen s County, JEgan. 

9. Carlo w, County Carlow, Hoassy. 

10. Rathvilly, County Carlow, Byrne. 

11. Baltinglass, County Wicklow, Dempsey. 

12. Clonegall, County Wicklow (sic), Nolan. 

13. Tullow, County Carlow, M. Doyle. 

14. Ballin, County Carlow, Fitzgerald. 

15. Laughlin, County Carlow, (Like, Rice.) 

16. Burisse, County Carlow, Lyons. 

17. Graige-managh, County Kilkenny, Rossiter. 

18. Meesshill, County Carlow, Whelan. 

19. Polestown, County Kilkenny, Welshe. 

20. (Blank. Probably Dunleckney), Owen Doyle. 



Reference has already been made in these pages to this dis 
tinguished Prelate. Living as he did so near our own time, it is 
strange how very little information is obtainable regarding him. His 
papers and correspondence have unfortunately disappeared. Dr. 
Fitzpatrick, in Life of Dr. Doyle (Vol. 2, p. 47, 2nd. Ecln.), says : 
"They" (Dr. O Reilly s Papers) "fell into the hands of an attorney 
whose literary taste and talent was confined to drawing up a 
tolerably grammatical bill of costs and making some occasional hand 
searches. 3 Dr. O Reilly was born in 1746 ; he was a native of the 
Diocese of Kildare, and received his education at the Propaganda 
College, Rome. He was appointed Parish Priest of Kilcock in 1776, 
and subsequently Vicar-General of the Diocese of Kildare and 
Leighlin. In 1781, he was Consecrated Coadjutor to Dr. Delany, 
and, in little more than a year later, was appointed Coadjutor to Dr! 
Blake, Archbishop of Armagh, to whom, on his death, in 1787, Dr. 
O Reilly succeeded in the Pnmatial See. The early age at which he 
was ma Je Bishop and the circumstances under which he was trans 
lated to Armagh, show that he must have been a man of more than 
ordinary piety, prudence, and ability. He had only attained the 
36th year of his age when, in obedience to orders from the Holy 
See, he became Coadjutor of Armagh, of which Dr. Troy, then Bishop 
of Ossory, had been for a short time Administrator. The Diocese of 
Armagh, when Dr. O Reilly became connected with it, seems to have 
been in a very disorganized condition. Dr. Butler, Archbishop of 
Cashel, in a letter to Dr. Pluukett of Meath, Jfcly 4th, 1782, refers 
to the troubles in Armagh. COQAN S Diocese of Meath, Vol. 3, p. 71. 
And again, in the same year, Dr. Butler, writing to Dr. Plunkett, 
says : " Well, I hear you have got at last a Coadjutor to the 
Primate, and that he is my worthy friend, Dr. O Reilly of Kilcock. 
Fie is certainly a young man of zeal and talents ; but zeal and talents, 
I am afraid, will not suffice in a diocese so long divided by party 
spirit, disturbed by intestine broils and ecclesiastical intrigues, and 
if they do not, he will be much to be pitied. As I have, however, 
every reason to think that Dr. O Reilly did not acquiesce to the 
charge but from obedience to the orders from Rome, I trust the 
Almighty God will support him in all the difficulties he must expect 
to meet with in the discharge of his duty. Dr. Troy set out the day 
before yesterday to introduct him. Whom will Dr. Keeffe now select 
to reinplace Dr. O Reilly? Dr. Molloy, whom I saw lately, 
positively and peremptorily declines it." COGAN, ibid., p. 82. Dr. 
Molloy here referred to, was Parish Priest of Old St. Mary s, 
Kilkenny, which, after his demise, was made the mensal parish, and 
the church which he built served as the Cathedral of Ossory until 
the present Cathedral structure supplanted it. Dr. Molloy died in 

In the Diary of Dr. Plunkett, Bishop of Maath, under date 
February 19th, 1793, we find the following : " The Most Rev. Dr. 


Richard O Reilly, Archbishop of Armagh and Primate of all Ireland, 
received the Pallium ^in the Chapel of Navan, after Mass. The 
Bishop of Meath represented the Holy See on the occasion." 
COGAN S Meath, ibid., p. 260. 

In " Historical Memoirs of the City of Armagh," by James Stuart, 
A.B., at page 408, the following sketch of Dr. O Reilly appears ; it is 
from the pen of the Most Rev. Edmund Derry, D.D., Bishop of 
Dromore : 

" Soon after this he (Dr. Blake) became so paralized, that he was 
rendered incapable of performing any sacred function ; the Right 
Revd. Richard O Reilly, the Coadjutor of Doctor Keefe, of Kildare 
and Leighlin, was appointed Coadjutor of Armagh. This venerable 
prelate, whose death is now sincerely lamented by every one who 
knew him, was a native of the diocess of Kildare, and descended, as 
the name O Reilly imports, from a respectable parentage. But those 
who believe their priesthood to be derived from that of Melchisedeck, 
never resort to a long line of illustrious ancestors, in order to shed a 
lustre on the memory of their deceased ecclesiastics, as Melchisedeck 
is described without father, without mother, without genealogy. At 
the age of sixteen, Richard O Reilly, was sent to Rome, in the year 
1762, and became a student in the missionary university, founded by 
Urban the VIII, for two and twenty nations or tongues. This 
Seminary denominated The College for the dissemination of the 
faith, possessed, at that time, several highly celebrated professors. 
Here, Doctor O Reilly s intense application to his studies, till he 
reached the years requisite for priesthood, the strict rules of the 
college, and the bright examples of every virtue which he had before 
him, severely regulated his morals and deeply informed his under 
standing. After his return, he laboured eleven years as a missionary 
priest. In 1781, he was appointed Coadjutor of Bishop Keefe, and 
was, in his chapel of Kilcock, consecrated by the then Catholic Arch 
bishop of Dublin, the Most Rev. John Carpenter, assisted by the 
senior suffragans of Dublin and Armagh, Bishops Troy of Ossory, and 
Plunkett of Meath. In 1782, he was appointed Coadjutor of 
Armagh. Doctor Blake retired to Connaught, and had a pension 
out of the diocess, till he died in 1786. At this time the diocess of 
Armagh was disorganized by confessed anarchy. It was the glory 
of Primate O Reilly, and the first blessing of his auspicious entry, to 
have tranquillized this most ancient diocess. At his presence, the 
demon of discord, with his horrid train of attendants disappeared. 
The pious and benevolent prelate founded then a system of concord 
and practical government, and was therefore emphatically called the 
Angel of Peace. Having an independent fortune, he was the first 
Catholic Primate, since the revolution, who had it in his power to live 
in a manner becoming his dignified station. 

" The writer of this article had often the honour of dining with 
the late learned, liberal, and hospitable, the Right Rev. Doctor 
Percy, Protestant Bishop of Dromore, and frequently with Doctor 


O Reilly. He could not, except in the number of servants, observe 
any difference in their style of living. At their tables, there was the 
same kind of rational and improving conversation, and the like sober, 
modest magnificence. Doctor O Reilly was rendered agreeable to 
all, by the gentleness of his mind, the affability of his manners, the 
extent of his information, and the sweetness of his disposition. He 
was the delight of his flock, the honour and protection of the priest 
hood, and the light of pastors. Worn out by a combination of 
diseases, and full of merit, he gave up his precious spirit to God 
January 31st, 1818. The good people of Drogheda would not 
permit a hearse to carry his remains, they carried them themselves, 
and the emulation that existed between them, to get under, and 
support what they considered the sacred relicks, very much retarded 
the awfully solemn procession. He was interred in the chapel of 
Drogheda with every appropriate solemnity." 

In a " Catalogue of Papers and Letters in the Archives of the 
Diocese of Meath," given in COGAN S Meath, Vol. 3, p. 669, several 
Documents are named, which would probably throw considerable 
light on Dr. O Reilly and his times. Unfortunately these papers are 
not now available. 


Dr. Burke was born in the parish of Maryborough, in the year 
1753. Having made his ecclesiastical studies at Paris, he returned 
to his native Diocese, where he served as a missionary priest, and 
according to statements received from more than one source, was 
Parish Priest and Vicar-General. He was on terms of the closest 
friendship with Dr. Delany, Coadjutor, and subsequently Bishop of 
Kildare and Leighlin. In a letter written to Dr. Troy, Archbishop of 
Dublin, from Quebec, in 1789, preserved in the Diocesan Archives of 
Halifax, N.S., Dr. Burke gives some details of his early life and the 
circumstances which influenced him to leave Ireland. Having taken 
a very active part in promoting the appointment of Dr. Delany to the 
Episcopate, he considered that his presence in the diocese might 
embarrass him in his administration ; in consequence of this, he 
resigned his parish, and proceeded to Quebec, where he arrived on 
the 16th of May, 1787. He remained at Quebec for four years, 
attached to the Seminary as Professor of Mathematics, Classics, and 
Hebrew. In 1791, he was appointed Pastor of St. Peter s and St. 
Laurence s, in the Island of Orleans ; in 1794, we find him Mission 
ary and Vicar-General in Detroit; in 1795, he was at Monroe, 
Michigan State, from which time till 1799 he was engaged in 
missionary labours about Lake Superior, chiefly amongst the Indian 
Tribes. In 1800, he was at Niagara, from whence, in the following 
year he was sent by Dr. Plessis, Archbishop of Quebec, to Halifax, as 
its first regular Pastor. In 1815, he visited Rome to lay before the 
Supreme Pontiff an account of the state of religion in the Province 
of Nova Scotia. In a short time after, he was nominated Bishop of 
Sion, in partibus infidelium, and first Vicar- Apostolic of Nova Scotia. 


His Consecration took place in the Caihedral of Quebec, on the 5th 
of July, 1818, Archbishop Plessis being the consecrating Prelate. 
Dr. Burke died on the 29th of November, 1820, at the age of 78. In 
CAMPBELL S " Hittcry of Nova Scotia" a short Memoir of Dr. Burke 
is given, from which the following passages are taken : " In the 
month of November, in the year 1820, died at his Episcopal residence 
in Halifax, an eminent ecclesiastic of the Eoman Catholic Church, the 
Eight .Reverend Edmund Burke, Vicar-Apostolic and Bishop of Nova 
Scotia. Born in Ireland, he held before his arrival in this country 
the positions of Vicar-General and Parish Priest in his native Diocese, 
Kildare. On his arrival at Quebec he was appointed to a Professor 
ship in the Seminary, where he remained for some years, and won 
the esteem and confidence of the heads of his own Church, and of 
the civil and military authorities. His superiors must have formed 
a very high opinion of his zeal, fidelity, and administrative abilities, 
as we find him sent shortly after as a missionary to Western Canada, 

to evangelize the wandering Indians Dr. Burke s mission 

was successful. Several of the letters which he wrote during his 
missionary labours in the wilderness to an eminent Irish ecclesiastic,* 1 
are still preserved in the Archives of the Cathedral in Halifax, and 
give graphic details of his labours and sufferings among the children 
of the forest. It will sound strange to those who know the number 
of bishops, priests, and ecclesiastical institutions of his church, to be 
found at the present day from Montreal to Detroit, to learn from Dr. 
Burke s letters that he and another priest were, for several years, the 
only missionaries in that vast region. In 1801, he was sent by the 
Bishop of Quebec to Halifax as its fiist settled Pastor,and to organize 
the adherents of the Church of Rcme in that city. Into the details of 
his labours in this way, and the successful efforts he made to provide, 
according to circumstances, for the spiritual wants of his flock, we 
cannot now enter. The Glebe House, so well known to strangers and 
residents of Halifax as the home of the Catholic Prelates and Priests, 
and St. Mary s Cathedral, which was designed and its foundation 
laid by him, attest his energy and zeal. 

"Polemics ran very high shortly after the arrival of Dr. Burke, 
and we find him, in 1804, and for several yeais afterwards, engaged 
in discussions on the Allegiance of Catholics/ and all the contro 
verted points of doctrine between the Churches, both with Dr. 
McCulloch, and Bishops Stanser and Inglis. The writings of Dr. 
Burke, which are now nearly out of print, were published in three 
large volumes, and bear ample evidence of his thorough knowledge 
of the Hebrew, Greek, and Latin languages. That he was a Prelate 
of vast erudition, a powerful reasoner, and able exponent of the tenets 
of his own church will be admitted by all who have examined his 
works, f 

* Dr. Troy, Archbishop of Dublin. 

t Dr. Burke had his Works printed in Dublin and forwarded for circulation 
in British America. At the time, war raged between England and France, and 


"In 1816, Dr. Burke went to visit the Pope, and to represent the 
state of religion in this Province. That he made a favourable 
impression on the authorities is evident from the fact that he received, 
shortly after, the Bulls nominating him first Catholic Bishop of Nova 
Scotia. The cares and responsibilities of Episcopacy were too many 
for one who had attained his 76th year. He accepted the mitre, and 
immediately sought among the Irish clergy for one who would share 
his labours as an assistant. Rev. Mr. Long, of the Irish College, 
Paris, and a Rev. Mr. Lyons, of Cork, both declined the proffered 
honour. The Bishop died in 1820, in his 78th year, and the second 
of his episcopacy. The Dominion of Canada, in its wide extent, has 
seen few if any of its Prelates who died more respected and regretted 
by all classes, more beloved by his own flock, and whose memory as 
a great, enlightened, and liberal-minded Prelate is looked up to with 
so much veneration." 

For the foregoing particulars we are indebted to the late MostRev. 
Dr. Hannan, Archbishop of Halifax, and the Rev. John Carroll, 
nephew of Dr. Burke, a venerable priest still living. Dr. Hannan in 
a letter dated 13th April, 1882, (the last letter written by his Grace) 
remarks: "Dr. Burke s works and writings were a little tinged 
with Gallicanism, having been published at a time when the Church 
had not censured these theories; but they give evidence of vast 
erudition, and a profound knowledge of Hebrew, Greek, and Latin. 
His language was most chaste and his arguments most clearly put. 
His controversy was with a Protestant Bishop and a Presbyterian 
Minister, both accomplished scholars." 

THE REV. JOHN CARROLL, as a distinguished child of the Diocese 
of Kildare and Leighlin, is also worthy of notice in these pages. In 
a letter dated Orphan Asylum, 35th Street, Chicago, October 30th, 
1822, he says: "I was born at Hophall in the parish of Mary 
borough, within half a mile of Dr. Burke s birthplace. My uncle Dr. 
Burke had two first cousins, Daniel and James Conran, both of whom 
were parish priests of the Diocese of Kildare and Leighlin, the 
former was Pastor of Ballinakill, and the latter, of Ballin, near Caiiow. 
My uncle was the most humble, pious, and learned priest I ever 
knew. He was constantly engaged in writing." 

The " Acadian Recorder," published in the course of the last year 
an interesting series of articles entitled " Halifax in the olden time," 
containing items of information gleaned from its early numbers. 
Treating of the years 1827-8, we meet with the following references 
to Father Carroll : 

"1827. It was in this year the disabilities were removed from 
the Roman Catholics, by abolishing the test oath required to be 

it so happened that the English merchant vessel conveying the entire Edition, 
was captured by a French cruiser, and the cargo seized. The books were treated 
as worthless lumber and put on shore at Genoa. The only copies now extant 
are the few that happened to be picked up at that place. 


taken by adherents of that religion against Popery and Transub- 
stantiation. This was in accordance with a petition of our House 
of Assembly to the King. The petition was presented by Kev. John 
Carroll, then Vicar-General of this Diocese ; and it seems surprising 
that to-day this Very Eev. gentleman is still alive, hale and hearty. 
Mr. Carroll was ordained at Halifax on the 19th of June, 1820, and 
on the death of his uncle, Bishop Burke, in November, 1820, he 
took charge of this diocese, having been previously created Vicar- 
General. He remained as priest at St. Mary s until 1827, when he 
was succeeded by Father .Loughlin. He always manifested the 
greatest zeal and liberality for the faith, and about fourteen years 
ago devised to the Sisters of Charity the premises at the corner of 
Blowers and Barrington-streets. Eev. Mr. Carroll is now aged about 
85, and is located at the Orphan Asylum, Chicago." 

The following is an extract from the Petition above referred to : 


To the Honorable the House of Representatives, in General Assembly 

convened : 

"We, His Majesty s Faithful Subjects, professing the Roman 
Catholic religion, beg leave to approach your Honourable House with 
the unfeigned assurances of respect and gratitude. 

" It would indicate an insensibility to the feelings of our nature, 
if we failed to express our heartfelt acknowledgments to your Honor 
able House for its suppression of those penalties once imposed by 
law on the practice of our faith. The claims of your Honorable 
House on your Petitioners, derive additional strength from the 
incident, that they have arisen out of the sole agency of your own 
dispositions, unprompted by any solicitations from us. 
# * # # * 

" The grounds of our present complaints are created by the 
exaction of the oaths now used as Tests of Eligibility to various pre 
ferments and offices in the Province. These contain a misrecital of 
our own tenets, and are (as it seems to your Petitioners) the susten 
ance of feuds and controversy. Finally they impute to us practices 
our souls abhor ; but as it would be too much to expect any measure 
on this ground unless we first apprized your Honorable House what 
our tenets are, we beg you to accept this summary exposition. 
" We do not adore the saints ; but we pray to them. 
" We know they possess no inherent power ; but that they feel an 
" interest in us. Even this present petition will illustrate the Tenet ; 
"in it we pray your Honorable House to INTERCEDE with his 
MAJESTY, tho you have NONE of his AUTHORITY ; so we solicit the 
saints to interpose with Christ, tho they have NOTHING of his 
DIVINITY, as then we can pray for the INTERCESSION of your Hon. 
House without an INSULT to our SOVEREIGN, so we pray for the 
INTERCESSION of the saints without an OFFENCE to OUR GOD. 


" The Mass is the principal rite of our Church. In it we adore 
" none but God. He told us he gave us his body. We only believe 
" THAT he MEANT what he said. 

" We forbear from further details, as they would only give a need 
less prolixity to this petition. We confide that we have shown to 
your Honorable House that the test oath misrecites while it libels 
our doctrine. 

"Thus impressed, we humbly submit to your Honorable House 
the propriety of an Address to his Majesty on the Premises, and in 
doing so, we believe we as much consult the conscientious scruples of 
many of our Protestant fellow-countrymen as the exculpation of our 
own faith ; when we advert to Upper Canada, and find the Roman 
Catholics in the possession of the immunity which we seek, we feel 
inspirited to offer our present claims to the notice of your Honorable 
House; and when we remind your Honorable House that his 
Majesty s Roman Catholic subjects of Hanover have been recently 
the objects of the Royal Bounty, we cannot doubt but your Honor 
able House will deem us worthy of being recommended to the same. 

" We therefore pray that your Honorable House will adopt such a 
mode of relief in the Premises, as to your wisdom shall seem just, and 
be consonant to the spirit of this liberal age. 

" And as in duty bound we shall ever pray." 

[There is not one of the members of the Assembly of that day now 
alive ; and the Rev. Mr. Carroll is the only survivor of all whose 
names were mentioned in connection with it.] 

Presented by Rev. Mr. Carroll, Mr. T. C. Haliburton (Annapolis) 
" Sam Slick" seconded the prayer of the petition. He observed : 
"In considering this question he should set out with stating that 
every man had a right to participate in the civil government of that 
country of which he was a member, without the imposition of any 
test oath, unless such restriction was necessary to the safety of that 
government ; and if that was conceded, it would follow they should 
be removed from the Catholics, unless their necessity could be proved 
as it applied to them. He stated that the religion which they profess 
was called Catholic, because it was at one time the universal religion 
of ths Christian world, and that the bishop of Rome, from being the 
spiritual head of it, was called Pope, which signified father. (He 
here entered into a minute examination of the origin of the temporal 
power of the Pope shewed its connection with the feudal system, 
and traced it to the time of Henry 8th, who severed the temporal and 
spiritual power from foreign Prelates.) He said that in subsequent 
times it had been thought necessary to impose test oaths, lest the 
Catholics, who were the most numerous body, might restore the 
ancient order of things, and particularly as there was danger of a 
Catholic succession ; but when the Stuart race became extinct, the 
test oaths should have been buried with the last of that unfortunate 
family. Whatever might be the effect of emancipation in Great 
Britain, here there was not the slightest pretension for continuing 


restrictions : for if the whole house and all the Council were Catholics, 
it would be impossible to alter the Constitution the Governor was 
appointed by the King, and not by the people, and no act could pass 
without his consent. What was the reason that Protestants and 
Catholics in this country mingled in the same social circle and lived 
in such perfect harmony ? How was it that the Catholic mourned 
his Protestant friend in death, whom he had loved in life put his 
hand to the bier followed his mortal remains to their last abode, 
and mingled his tears with the dust that covered him 1 While in 
Great Britain there was an evident hostility of feeling, and the cause 
must be sought in something beyond the mere difference of religion. 
The state of Ireland afforded a most melancholy spectacle: the 
Catholic, while he was bound in duty while he was led by inclina 
tion, to support his priest, was compelled by law to pay tithes to the 
Protestant rector ; there were churches without congregations 
pastors without flocks, and bishops with immense revenues, with 
out any duty to perform ; they must be something more or less than 
men to bear all this unmoved they felt and they murmured; while 
on the other hand the Protestants kept up an incessant clamor 
against them that they were a bad people. The property of the 
Catholic Church had passed into the hands of the Protestant clergy 
the glebes the tithes the domains of the monasteries who 
could behold those monasteries still venerable in their ruins, without 
regret? The abodes of science of charity and hospitality, where 
the way-worn pilgrim and the weary traveller reposed their limbs, 
and partook of the hospitable cheer; where the poor received their 
daily food, and in the gratitude of their hearts implored blessings on 
the good and pious men who fed them ; where learning held its court, 
and science waved its torch amid the gloom of barbarity and igno 
rance. Allow me, Mr. Speaker, to stray, as I have often done, in 
years gone by, for hours and for days amidst those ruins, and tell me 
(for you, too, have paused to view the desolate scene), did you not, 
as you passed through those tesselated courts and grass-grown pave 
ments, catch the faint sounds of the slow and solemn march of the 
holy procession] Did you not seem to hear the evening chime fling 
its soft and melancholy music o er the still sequestered vale, or hear 
the seraph choir pour its full tide of song through the long protracted 
aisle, or along the high and arched roof ? Did not the mouldering 
column the Gothic arch the riven wall, and the ivied turret, while 
they drew the unbidden sigh at the work of the spoiler, claim the 
tribute of a tear to the memory of the great and good men who 
founded them ? It was said that Catholics were unfriendly to civil 
liberty ; but that, like many other aspersions cast upon them, was 
false ! Who created magna charta ? Who established judges, trial 
b J jury, magistrates, sheriffs, etc. ? Catholics ! To that calumniated 
people we were indebted for all that we most boasted of. Were they 
not brave and loyal? Ask the verdant sods of Chrystler s farm, ask 
Chateauguay, ask Queenston heights, and they will tell you they cover 


Catholic valour and Catholic loyalty the heroes who fell in the cause 
of their country ! Here, where there was no cause of division no 
property in dispute, their feelings had full scope. We found them 
good subjects and good friends. Friendship was natural to the heart 
of man, as the ivy seeks the oak and clings to its stalk, and embraces 
its stem, and encircles its limbs in beautiful festoons and wild 
luxuriance ; and aspires to its top. and waves its tendrils above it as 
a banner, in triumph of having conquered the king of the forest. 
Look at the township of Clare; it was a beautiful sight : a whole 
people having the same customs, speaking the same language, and 
uniting in the same religion. It was a sight worthy the admiration 
of man and the approbation of God. Look at their worthy pastor* 
the Abbe Segogne : see him at sunrise, with his little flock around 
him. returning thanks to the giver of all good things ; follow him to 
the bed of sickness ; see him pouring the balm of consolation into 
the wounds of the afflicted, into his field, where he was setting an 
example of industry to his people, into his closet, where he was 
instructing the innocence of youth, into the chapel, and you would 
see the savage, rushing from the wilderness with all his wild and 
ungovernable passions upon him, standing subdued and awed in the 
presence of the holy man! You would hear him tell him to discern 
his God in the stillness and solitude of the forest in the roar of the 
cataract in the order and splendour of the planetary system, and in 
the diurnal change of night and day. That savage forgets not to 
thank his God that the white man has taught him the light of revela 
tion in the dialect of the Indian." 

He concluded by saying : "Every man who lays his hand on the 
New Testament, and says that is his book of faith, whether he be 
Catholic or Protestant, Churchman or Dissenter, Baptist or Methodist, 
however much we may differ in doctrinal points, he is my brother, 
and I embrace him. We all travel by different roads to the same 
God. In that path which I pursue, should I meet a Catholic, I salute 
him I journey with him ; and when we shall arrive at the 
flammantia limina mundi when that time shall come, as come it 
must when the tongue that now speaks shall moulder and decay 
when the lungs that now breathe the genial air of Heaven shall refuse 
me their office when these earthly vestments shall sink into the 
bosom of their mother earth, and be ready to mingle with the clods 
of the valley, I will, with that Catholic, take a longing, lingering, 
retrospective view. I will kneel with him ; and instead of saying, 
in the words of the presumptive Pharisee, thank God I am not like 
this papist, I will pray that, as kindred, we may be equally forgiven : 
that as brothers, we may be both received." 

The resolutions were adopted unanimously. 



Answers to Queries proposed by his Majesty s Ministers, through 
the medium of Dr. Troy, respecting the Roman Catholic Church in 
Ireland. Memoirs and Correspondence of Viscount Castlereaqh Vol. IV. 
p. 138. 

Diocese of Kildare. 




Extent, Length, 
and Breadth . 


No. of 


Kildare - 


1 9 miles by 2i 






8 bv 4 or 5 



Monasterevan - 


1 9 by 5 or 6 



Suncroft - 


Curate wanted 

6 by 3 






8 or 9 by 7 






10 by 8 





Curate wanted 

7 by 3 



Carbery - 






Kilcock - 



4 by 4 



Ballyna - 



9 by 4 





Curate wanted 

3 by 1J 






8 by 6 



King s County 

[District of the 




land a Coadjutor 

10 or 11 by 5 





1 and a ditto 




Geashill - 



10 by 3J 



Clonbullogue - 


Curate wanted 

6 by 3 



Portarlington - 


Curate wanted 




Queen s County 

Quarter of the 





7 by 3 





Curate wanted 

9 by 31 





1 occasionally 

j z 

serving, but 



always wanted. 
1 do. do. 

10 by 3J 

7 by 4 



Number of Curates in actual employ, 14, Coadjutors, 2, entire 
Population, 67,700 souls, Chapels, 43. 

In the above number are three Regulars only : the reason existing 
for a Coadjutor or second assisting Priest in Edenderry is, that the 
Parish Priest is very old and quite blind ; for one in Philipstown, 



that the Parish Priest is, besides old age, rendered utterly incapable, 
by his infirmities, of officiating in his chapel. 

The Parish Priest of Kill, a poor lame old man, turned of 90 years, 
gives one-half of the 75, the income of his parish, to his Curate, 
and would certainly need a second assistant, were there means to sup 
port him,having three chapels to be served every Sunday in his parish. 

There are two religious houses or convents in the Diocese of 
Kildare ; one of Carmelites, consisting of two members, in the town 
of Kildare, and another of Dominicans at Newbridge, containing also 
two religious. There is no Regular a Parish Priest in the Diocese 
of Kildare. 

Diocese of Leiglilin. 
Counties of Carlow, Kilkenny, and Wicklow Districts. 




Extent, length, 
and breadth. 


No. of 

Old Leighlin - 



10 miles by 5 






10 by 6J 





1 and a coadjutor 

11 by 4 



Carlo w - 



Town, and 20 



cabins in the 





7 by 4 to 5 



St. Mullins 



8 by 4 





6 by 3J 







9 by 4 to 5 



Hacketstown - 



10 by 8 






9 by 6 



Tullow - 



7 J by 3J 



Rathoe - 


Curate wanted 

6 by 2J 



Clonegall - 



10 by 6 to 7 



Myshall - 



7 by 31 





Curate wanted 

9 by 4^ 



Queeris County 




1, a second much 



wanted; occasio 

nally, an assistant 





3, & 2 coadjutors 

12 by 7 to 8 
12 by 4 







9 by 7 

3000 2 




11 or 12 by 8 



Doonane - 



7 by 4 



Graiguc - 


1 and a coadjutoi 





Total number of Curates in the Diocese of Leighlin, 21, Coadjutors, 
5; entire Population, 117,350. 

In the estimate of the parish of Naas is included a perpetual 
donation of Mr. Burgh of Old Town, to the present incumbent and 
his successors, of a house and spot of ground, with the chapel rent- 
free, to the value of 30 per annum. This gentleman has also not 
only contributed himself amply to the building of the chapel, but 
also very capitally, by his influence and exertions in its favour. 

In the income of Myshall, too, in the County of Carlow, is com 
prised a grant of ground to the Parish Priest, jointly, from Mr. 
Cornwall and Mr. Bagot, the landlords, to the amount of 30 per 
annum ; the chapel, rent-free, owes principally its existence to the 
former gentleman s bounty and liberal exertions in its behalf. Not 
so, may I be permitted to remark, in the Bishop s parish of Tallow, 
in the same County, where a ground rent of 10 4s. 6d. is paid for 
the town chapel, actually, for the greater part, reduced almost to a 
heap of ruin, without our being able to obtain, hitherto, a lease to 
rebuild the same.* 

" Parishes in the Dioceses of Kildare and Leighlin, forty-three in 
number ; all, except Mountrath, composed, it is supposed, of from 
two to six or eight, and in some instances, more unions. There is 
only one religious house in the Diocese of Leighlin, and that of the 
Carmelite Order, in. Leighlin-Bridge, consisting of two members. 
There is a Franciscan Friar resident in Carlow, bub no convent. In 
the above number of Curates and Coadjutors in the Diocese of 
Leighlin, there are several regulars, but no Parish Priest of that 
order in Leighlin any more than Kildare. 



Roman Catholic Bishop of Kildare and Leighlin. 

Dublin, December 4, 1800. 

*Dr. Delany in a letter to Dr. Troy (without date), thus describes a visit to 
County Wexford for the purpose of seeing the landlord of the Church-plot at 
Tullow : "I took down Leases at our Landlord s own. instance, and had no 
doubt of getting a long time on the actual terms agreed on four years ago, of our 
chapel, in order to rebuild it, as it is in a very ruinous state. He received me, 
as to my own person, very well, but most peremptorily told me that to give a 
Lease of 100 years he would expect I know not what, extraordinary rent, for 

he would not specify it, only answering me, by , he would manufacture it, 

he would make the very most of it, as one would of a kish of onions or plants ; 
that it was not in reference to situation or extent of ground, but with a view to 
our wants and the convenience it afforded, that he would estimate the price of it, 
which he would have valued by a Notary Public in this very point of consider 
ation to the last farthing, and so, let us bid accordingly. Several and several, he 
repeatedly assured me, from those parts, having assured him he could get it if 
he insisted, and that he ought, were he not a fool, to insist on getting in short 
I know not what, for it, as he could not, till he had it rated with relation to our 
exigencies, he said, by a Notary in Dublin." Here are our Protestant Brethren 
for you ! 



This remarkable and saintly Priest was born in the town of Kildare 
about the year 1780. He entered Carlo w College as an aspirant to 
the Priesthood on the 7th of November, 1795, as we learn from the 
Register of that institution, and left on the 7th of August, 1796. 
He subsequently pursued his studies at Salamanca and Rome, passing 
some years in the Irish College of the Eternal City, and was there 
promoted to the priesthood, probably in the early part of the year 
1807. On his way to Ireland he sojourned for some time in the 
Peninsula as appears from the following, written from Lisbon by the 
Nuncio, to the Bishop of Kildare and Leighlin : 

" Illme ac Rme Domine. 

" Hanc meam Domination! Vrae. Him acRmaetradet Epistolam 
Sacerdos Joseph Braughall Hiberniae, qui cum Studia quibus per 
aliquot annos Romae operam dedit, jam expleverit, nunc ad Patrios 
Lares revertetur, ut suo Sacerdotal! Ministerio aliquam hisce 
Catholicis Populis spiritualem utilitatem possit afFerre. Hac igitur 
de causa hue advenit, mihique commendatitias Litteras attulit, 
quas emerjentissimus ac Rmus. Dnus. Joseph Sanctae Romanae 
Ecclesiae Cardinalis ab auria (sub cujus auspiciis Collegium 
existet, quod Romae, Sanctae Apostolicae Sedis beneficio, possidet 
Hibernica Natio) ad me scripsit, ut ea omnia, donee Oiysipone 
moraretur, illi Praestarem, quarum in Regione non sua necessario 
indigeret, quaeque etiam ad iter perficiendum necessaria forent. Dutn 
autem praefatis commendatitiis Litteris facere satis non destiti, facile 
etiam deprehendere potui, dictum Sacerdotem optimis esse moribus 
imbutum, adeout dictis et exemplo maximam ipsi Dicecesi afFerre 
posse utilitatem existimem, Quapropter, sinat quaeso Dominatio vra, 
lllma ac Rma ut praefatum Sacerdotem Josephum Braughall bene- 
volentiae ac patrocinio vestro, nomine etiam supralaudati Emi. 
Cardinalis ab auria (cujus epistolam Domination! vrae, inscriptam in 
praesentibus difficillimis Terrae, Marisque iteneris circumstantiis ipse 
disperdidit) etiam atque etiam commendem, Interim vero dum me 
promptum paratumque exhibeo ad ea omnia, quae Dominations vrae. 
Illmae ac Rmae commodum quoquo modo respicere possunt, fausta 
omnia ex animo adprecor, atque- omni cum veneratione me esse 

Domination! Vrae. Illmae ac Rmre. Olyssipone 5 Id, Junii an. 

Obsequensissus et addictictissus servus, 

Father Braughall returned to Ireland in 1807, and served for some 
ten years as curate at Raheen, in the Queen s County, which at that 
time was included in the Parish of Clonenagh. Whilst there, he 
erected the chapel of Shanahoe, the site for which, and also a generous 
donation, he obtained from a Mr. Bourden then residing at Spring- 
mount, in that vicinity. He was appointed Parish Priest of Graig-na- 
managh in June, 1818, in succession to Father Lewis Moore. 


It pleased God to visit him with a long and dangerous illness. To 
afford him an opportunity of recruiting his health, the bishop, Dr. 
Doyle, offered him leave of absence from his parish for some two or 
three years, taking care to make provision for his temporal wants. In 
his illness, Father Braughall made a vow that if it was the will of God 
to restore him to health, he would make a pilgrimage to the Holy 
Land. His own letters to his bishop will tell of how he fulfilled his 
promise. Writing from Paris, on the 26th October, 1822, he 
says : 

" MY LORD I hope you will excuse me for not calling on you before 
I left Ireland, as duty required of me. In my long illness I made a 
solemn vow to Almighty God that, if in his goodness He would 
restore me to health, I would go on a pilgrimage to Jerusalem, 
and after returning, take the habit of the Carthusians. With this 
view I left home without acquainting any person with my intention, 
but on my arrival here I got so ill, occasioned partly from the 
fatigues of the long walk, that I was confined to bed for five 
weeks, and was not expected to have recovered. I find it, con 
sequently, totally impossible to continue my pilgrimage to Jerusalem. 
I am, therefore, determined to take the habit with the Carthusians, 
with your permission. It will be the greatest consolation to me 
to serve my God in that penitential institute, if my health permits. 
May I therefore, expect you will have the goodness to send letters 
giving your consent, and requesting: of the Superior to admit me. 
I expected to have seen you in Carlo w, to get your blessing, when 
leaving home, but you were on that day at Ballinakill. I did not 
wish to go to you there, as I was afraid lest my intentions should 
become known, and my friends might be endeavouring to prevent 
my retreat from the world. Moreover, I relied on your goodness, 
and the offer you made that you would allow me two or three years 
for the recovery of my health, during which time I might retire to 
whatsoever place I wished, and that you would allow me the thirds 
of the parish for my support. I judged it best to spend this time 
allowed me, to make trial if my health would allow me to make 
my solemn vows with the Carthusians. I brought no money with 
me from home but 5, which I received for an article of furniture, 
which I sold a few days before I left, as I intended to travel in 
the character of an humble pilgrim, and which I would have per 
severed in did my health permit. I had many difficulties to meet 
with here, confined to my bed, without money or friends, but 
Almighty God in His goodness assisted me in a wonderful manner. 
I had three doctors attending me during my illness ; they would 
not accept of anything for their attendance, nor had I it to give 
to them. One of these doctors, an English gentleman, and a 
Spanish lady, who is married to an English officer here, were my 
support since. I arrived in Paris. May Almighty God bless them! 
They took care of me in my illness, and supplied me with the neces 
saries of life. There is no monastery of the Carthusians in this 


country. I must go to Italy to take the habit, which I shall find very 
difficult in my present weakly state. " 

Father Braughall was enabled to accomplish his ardent and abiding 
desire to visit the Holy Land. Another letter, addressed also to Dr. 
Doyle, gives the interesting details of his journey. It is written 
from Alexandria in the year 1824 : 

" MY LORD Some years have elapsed since I had the houour of 
seeing j^our lordship. In the year 1822, to comply with a vow I 
had made to Almighty God, I undertook a pilgrimage to the Holy 
Land, which I performed on foot, with the exception of what I was 
necessarily obliged to pass by sea. The late Holy Father, Pius 
VII. , blessed the pilgrim s habit, invested me himself with it, and 
gave me the necessary documents, with the Seal of the Holy See, 
for visiting the Holy Places of Jerusalem, Syria, Judea, and Pa 
lestine. Had I not obtained the permission and blessing of the Holy 
Father, I would not have obtained the Indulgence which pilgrims 
obtain by visiting the Sacred Places. The reason is, because the 
Irish priests are ordained under the title of Missionaries ; we cannot, 
therefore, leave the mission to undertake a pilgrimage without special 
licence from the Holy Father. His Holiness was very kind to me, 
explained the many difficulties and dangers I had to encounter, and 
offered me a dispensation of my vow; but resigning myself into 
the holy hands of Almighty God, through the intercession of the 
ever Immaculate Blessed Virgin Mary, I determined on complying 
with my vow. I left Rome, possessing no riches, merely my breviary 
and pilgrim s staff. I was obliged to traverse every port in Italy 
before I could procure a passage to the East. There is such a decay 
of religion on the Continent, that the generality of the captains to 
whom I applied, refused to take me, many of them insulted me ; 
however, after a long perseverance and many difficulties, Almighty 
God, in His goodness, provided me with a ship at Leghorn for the 
island of Cyprus, where I embarked a second time for Beyrout, 
a seaport in Syria. From thence I proceeded, on foot, to Nazareth, 
the river Jordan, Mount Thabor, Tiberias, Bethlehem, and Jerusalem, 
and to all the Sacred places sanctified by the miracles and holy life 
of our Redeemer. I arrived in Jerusalem very much fatigued, but, 
on entering Mount Calvary, forgot all my difficulties. The many 
Stations representing the sufferings and Passion of our Blessed 
Redeemer, the view of that awful place on which He purchased 
our Redemption, the sight of the Holy Sepulchre, filled me with 
gratitude for His unparalleled mercy to us, and His extraordinary 
favour to me in bringing me to the places of my Redemption. 
Mount Calvary is at present walled in ; it forms a great church. 
There is no door to this extensive church but one, which is constantly 
locked, day and night. The Governor of Jerusalem, who is a Turk, 
keeps the key. When a Christian or pilgrim arrives, it is necessary 
to pay him a considerable fine for entering, unless a free passport 
can be obtained from the Bashaw of St. Jean D Acre, who is also 



Bashaw of Jerusalem. This passport I had the good fortune to 
obtain. In Mount Calvary, prayer and the Divine Office are never 
interrupted day or night. There are clergymen of the Latin Church, 
Greeks, Armenians, and Coptics, who remain continually within ; at 
the end of every three months they are changed. They could not 
remain longer with safety to their health, as, from the structure 
of the church, very little air can enter. The time generally allowed 
pilgrims to remain in is twenty-four or forty-eight hours. The 
reason for so short a time is, the first visit being a visit of penance, 
they use but bread and water \ it is not every constitution that 
could endure this for many days. If a pilgrim or Christian died 
within Mount Calvary, the Turkish Government would exact an 
enormous fine ; to obviate this difficulty, the superiors of the Holy 
Land consider it prudent to limit the first visit to so short a time. 
However, during their stay in Jerusalem afterwards, they may enter 
when there is an opening of the door, which continues open for half an 
hour or an hour : the longest period is two hours. I obtained a par 
ticular permission to remain within nine days and .nights, that I 
might have an opportunity of celebrating the Holy Sacrifice of the 
Mass at the different stages of the Passion of our Divine Redeemer, 
which are 1. The Pillar to which He was tied at his cruel scourging ; 
it is tinged with His sacred Blood ; a small portion of this Pillar is 
at Rome. 2. The Pedestal on which He sat when being crowned 
with thorns. 3. The spot where the soldiers stripped Him and 
cast lots for his garments. 4. The spot where He was nailed to the 
Cross about fourteen feet to the left, the executioners had a hole 
prepared, to which they drew the Cross ; this is the 5th Station : 
here He hung for three hours on the Cross. 6. The Anointing 
stone ; this is a large rock to which St. Joseph and Nicodemus 
brought the Sacred Body, washed it of the blood and wrapped it in 
white cloths ; here it was that the ever Immaculate and Blessed 
Virgin Mary received the Holy Body. 7. The Holy Sepulchre ; it 
is about 400 yards distant from the anointing stone, and is large 
enough to admit about ten persons. Mass is sung every morning in 
the Holy Sepulchre except on Fridays, when it is sung on the top 
of Mount Calvary, on the spot where our Divine Redeemer pur 
chased our Redemption. 8. Is the Garden in which He appeared to 
St. Mary Magdalene, and to His ever Immaculate and Blessed Virgin 
Mother. 9. Is the place where the Cross was discovered ; it is a well 
of immense depth, into which the Jews were accustomed to throw the 
bodies of such malefactors as were executed for heinous crimes. 
Into this well the three Crosses were thrown, which was then filled 
with huge stones. The Greeks, Armenians, and Coptics, who 
attend Mount Calvary, are, unfortunately, schismatics ; for this reason 
they are not allowed to celebrate Mass in the Holy Sepulchre, or on 
that part of Mount Calvary where our Divine Redeemer expired, 
but whenever a Greek or Armenian priest arrives who is in com 
munion with the See of Rome, he is allowed to celebrate Mass in these 
sacred places. 


" I visited Mount Olivet ; here our Blessed Redeemer left the im 
pression of His Sacred Feet on the stone on which He stood on His 
Ascension into heaven. I also celebrated Mass in the Garden of 
Gethsemane ; there are still nine of the olive trees remaining 
which were there on the night of His Sacred Passion. The Garden 
is very extensive, with a most delightful verdure, with the exception 
of the part on which Judas with the armed ruffians walked to seize 
our Blessed Redeemer ; here there has been no vegetation since ; 
notwithstanding that the Jews and Turks frequently cultivate it, 
nothing ever grows on it, it remains burnt and barren. The valley 
of Josaphat is situated between the Garden of Gethsemane and 
Mount Calvary. The torrent Cedron passes through the south-east 
of the valley. In Bethlehem I remained four months ; the city is small, 
and principally inhabited by Christians; there is, however, amongst 
them a number of Greek and Armenian schismatics. The Grotto 
or Stable in which our Blessed Redeemer was born is in the same 
condition as at the sacred birth. There is a very sumptuous Church 
erected over the stable." 

"Lisbon, November llth, 1827. 

" MY LORD, In the last letter I had the honour of writing your 
Lordship from Alexandria in Egypt, in the year 1824, 1 informed you 
of my having made the Pilgrimage of the Holy Land, and my 
intention of returning again to my native country ; however, Almighty 
God in his all- wise Providence has disposed of me otherwise. I sailed 
from Alexandria, and after a passage of forty-nine days, landed in 
Leghorn, in the year 1824, where I was obliged to pass a quarantine 
of forty-five days in consequence of coming from the country where 
the plague raged with great violence. After performing quarantine, 
I went to Rome to consign to the Holy Father, the many letters I 
brought from Jerusalem, and from the Missioners of the other parts 
of the Holy Land. His Holiness received note in a most friendly 
manner, and treated me with every mark of kindness. In Rome I 
was visited with a fever and dysentery which continued two months. 
The dysentery I brought with me from Grand Cairo; it is one of the 
plagues peculiar to that country, and raged there with great violence 
during my stay. I believe the fatigue, and many inconveniences I 
suffered was the cause of my getting that complaint. In Cairo I 
lodged in the Convent. There were six Religious, four Clergymen and 
two lay Brothers, who were the only Missioners in that country ; all 
of whom, though in perfect health on my arrival, were in a few days 
after seized with that fatal distemper. I attended them, administered 
to them the last Sacraments, each of whom died in my arms. Being 
then left alone, no other clergyman in the city, but your humble 
servant, I considered I was called on by Almighty God, in this 
general distress and calamity, to attend His servants in their last 
moments, at the risk of my own life. I accordingly undertook to 
discharge the duty of these venerable, holy, deceased Missioners. I 
attended all the sick indiscriminately, both in the hospital and private 


houses, such as spoke the Spanish and Italian, supporting them with 
the comforts which our Holy Religion holds out in those awful 
moments, and administered to them the Sacraments of the Church. 
The greater part of whom were removed from life, particularly the 
Europeans who got the distemper, all died with the exception of a 
very few ; during my stay in Grand Cairo there died in the city forty 
thousand persons with that distemper. I attended the lady of Mr. 
Scott, the English Consul, she was a Roman Catholic, an excellent 
good Christian. She died with only three days sickness, her infant on 
her breast, in like manner, and five of her domestics. The Consul, 
to compensate me for my trouble in attending his lady, procured me 
a passage gratis from Alexandria to Leghorn. After recovering (as 
I considered) in Rome, I resumed my journey for Ireland, but my 
complaints returned in Genoa. There I was obliged to enter the 
hospital, where I remained eight months confined to my bed. On 
getting something better, I left Genoa, but it pleased God to visit me 
again on the road with the same complaints, so that I was under the 
necessity of entering the hospital in Barcelona; there I was confined 
to my bed twelve months with continual fever, dysentery, and 
inflammation in my bowels. I suffered most violent pain. The 
faculty of physicians who held a consultation on me, were of opinion 
I could not possibly recover. I received the last Sacraments. Judg 
ing me arrived to my last moments they recited the prayers for a 
departing soul, and brought into my room a soutane and vestments 
to dress me in when dead ; but Almighty God who wishes not the 
death of the sinner, has in His tender goodness spared me. My 
recovery astonished the physicians, as well as such as saw me during 
my illness; however, as I was reduced to such a languid and 
debilitated state, the Rector of the hospital called a second consulta 
tion of physicians. They gave their opinion thus : that my recovery 
was astonishing, and not occasioned by medical aid, that my com 
plaints were brought on by excessive fatigue, and privation of that 
animal sustenance which I should have taken during my Pilgrimage 
to the Holy Land. They did not consider I could retrieve my former 
strength ; the only means, they considered, of reinstating me, would 
be to go to a temperate climate, as Italy or Lisbon, and guard against 
fatigue or cold. They said I could not return to Ireland, at least for 
twelve months; even at that period, I would expose myself to 
imminent danger, as the cold and damp of the climate, so prejudicial 
to my complaint, might prove fatal. I left Barcelona in a most 
emaciated state ; on my arrival in Madrid I was necessitated to enter 
the hospital again, where I was confined to bed four months. Rev. 
Mr. Mangan, Rector of the Irish College in Salamanca, hearing of 
my long illness, wrote me a most polite letter, inviting me to the 
College ; I accordingly went to Salamanca. Mr. Mangan treated me 
as a father, every thing in his power he did to serve me, and wished 
to keep me to assist him in the government of the College, but as I 
was in so delicate* a state, I considered it better, according to the 


advice of the physicians, to make trial of this climate. I accordingly 
came here, but arrived with great difficulty, and was very ill, for some 
time after my arrival, but, praise be to God for His extraordinary 
favours to me, I m wonderfully recovered, my complaints much 
abated, and every day acquiring fresh strength. I was two years 
and a half without saying Mass, with the exception of three times 
during my stay in Salamanca ; however, I am now able to say Mass 
every day, and I hope will shortly recover. I do not, however, expect 
to arrive to that state of health and strength, which would allow me 
to discharge missionary duties. I must endeavour to procure some 
situation in which I will not be exposed to cold or fatigue, should it 
please God to provide me with such. At present I am with a Rev. 
Mr. MacDermud who keeps an Academy, he was so kind as to give 
me an invitation to his house until I recover and be able to procure 
some situation. 

" As my state of health does not allow me the great pleasure of 
seeing your Lordship, I send you two Crucifixes, one for your breast, 
the other for your study, which I brought from Jerusalem. These 
Crucifixes were nine days in the Holy Sepulchre of our Lord on 
Mount Calvary, and were blessed by the Eeverendissimo of the Holy 
Land ; they have attached a plenary Indulgence in the article of 
Death. The present, though small, yet I flatter myself, will be 
esteemed by your Lordship as coming from so sacred a place which 
was sanctified by the most adorable body of our Divine Redeemer. 
I bought them in Bethlehem, brought them with me to Jerusalem, 
and, on entering Mount Calvary where I remained nine days and 
nights, left them during that time in the Holy Sepulchre ; it may also 
give you to understand that neither length of time, nor distance of 
place nor the many difficulties I have had to encounter, could occasion 
me to forget the high esteem, respect and regard which I have, and 
always have had for your Lordship. In Mount Calvary and other parts 
of the Holy Land consecrated by the Divine Presence of our Blessed 
Redeemer which I visited I remembered you in my poor and 
ineffectual prayers. 

" In Lisbon I had the pleasure of being present at the ordination 
of Mr. Delany, and assisted at his first Mass ; he is a most amiable 
good young man, permit me to tell you, he really does honour to 
your Diocese, he is the best student in the College. His excellent good 
abilities united with his close application to study, and punctual 
observance of College duties, promise that he will be at a future day 
a most useful labourer in the vineyard of our Lord. 

" If your Lordship correspond with Mr. Mangan, Rector of the 
College in Salamanca, if you return him thanks for his kind attention 
to me, I should consider it as a particular favour ; under God he 
preserved my life. On my leaving the hospital in Madrid I was not 
possessed of so much as one shilling, and in a most debilitated state. 
He assisted me in every respect, he is a most charitable man, and has 
done a deal for the College. In place of the old house we lost, Mr. 


Mangan,by his exertions, has obtained from the King a most excellent 
house, one of the former noble Colleges, situated in good air, and in 
every way better calculated for the health of the students than our 
former College. It wonld afford me singular pleasure to be honoured 
with a letter from your Lordship, and let me know your state of 
health. Be so good as to present my compliments to the Curates who 
lived with me, to Rev. Mr. Dunn, Mr. Haly, and Mr. Tyrrell, and to 
the clergy at large of the Diocese; to my old friends and parishioners 
of Graiguenamanna and Raheen, to Mr. and Mrs. Kelly, Mr. Clooney, 
Miss Rossetors, Mr. Maher and family of Killeany, Mr. and Mrs. 
Lalor of Raheen, and Mrs. Moffit, also of Raheen, and all inquiring 

"I remain my Lord, with the highest respect and esteem, 
"Yours sincerely, &c., &c., &c., 


"Mr. Delany is well and presents his dutiful respects to your 

Father Braughall was again in Ireland in 1838-9 ; his venerable 
appearance gaunt, bent figure, sharp features, and flowing iron- 
grey hair is still well remembered. During his stay he resided at 
Carlow College, which place the then President, Dr. FitzGerald, 
invited him to make his permanent abode. The man of God, how 
ever, declined this kind offer, feeling himself called to a life of greater 
seclusion and mortification. In 1839, he again set out for Italy 
purposing to spend the rest of his life as a Hermit in that favoured 
land. In the following letters written to one of the Sisters at the 
Presentation Convent, Carlow, he gives an interesting account of his 
travels and the many difficulties which he had to battle with before 
he reached that haven of rest which his soul so earnestly longed 
for : 

"Napoli, alias Naples, November 16th, 1839. 


"I should have written to you long before this were it not for my 
delicate state of health and a variety of other crosses it has pleased 
my Lord to visit me with. You have heard from Mr. James Leyne 
to whom I have written from Florence of my long confinement in 
that city. I was ten days in bed in a locanda, from whence I was- 
removed to the hospital, where I remained seven weeks, reduced to 
the lowest state of bodily weakness. On leaving the hospital, the 
lady in whose locanda I had been confined, brought me to her house, 
kept me three weeks, attended me with all possible care, attention, 
and fraternal charity. On leaving her she also gave me two Roman 
crowns, and the Clergyman by whose interest I was received into the 
hospital, paid my passage in the coach to Siena, forty miles from 
Florence. I was so weak he would not allow me to walk ; from 
thence I proceeded on foot to this city, where I arrived safe (praise to 
God) but suffered a deal along the way from distress, and harsh 
treatment from others. However, I always consoled myself by keep- 


ing before my eyes the sufferings of my Divine Lord and Master, and 
expecting, that on my arrival in Naples my difficulties and trials would 
be in a great measure removed on being received into the Hermitage, 
the long-wished-for place of my retreat from the world. On present 
ing myself at the Hermitage I met a sad disappointment, the Hermit 
would nob receive me. By orders from Government, there is no 
hermit allowed in Mount Vesuvius but one, and this hermit is 
appointed by the King himself and allowed twenty ducats a month 
for his support and that of the Church. I endeavoured to be received 
into other Hermitages, but found it equally impossible, as the 
Government does not wish any Foreigner to be received as a hermit. 
In these degenerate days Foreigners aspiring to that state of life are 
suspected of having been incorrect in their own country. I have 
been introduced to the Rev. Don Andrew Eichholser, Confessor to 
the Queen of Germany ; he told me he would most willingly serve 
me as far as was in his power, but to procure my admittance into a 
Hermitage he considered impossible, therefore he could not hold out 
to me the smallest hopes whatever of my being received; I have 
made a memorial to the Queen supplicating her Majesty to grant me 
this request. This good Rev. Gentleman has been so kind as to 
deliver the Memorial himself, in person. As yet I have not received 
the final answer, but it has been given me to understand my request 
cannot be granted. I have been also introduced to the Rev. Don 
Giuseppe de Bianchi, one of the most respectable and religious 
Priests in Naples, and for whom the Cardinal Archbishop has a 
great regard ; he demanded to see my Bishop s letter, but on my 
journey in my sickness I lost the letter of Dr. Haly. He mentioned 
the affair to the Archbishop, who has it in his power to appoint a 
hermit to two or three Hermitages in his Diocese, but his Lordship 
said the hermits in his Diocese lived either on a patrimony from 
their family or on begging, and as I had no patrimony I could not 
be admitted. To leave the Hermitage to go out, in order to beg for 
my support, I might be insulted, on account of being a Foreigner, 
and as I am a Priest, it would not be prudent to expose me to that 
danger ; also I should require the permission of the Government and 
the Police, which could not be obtained. Not having my Bishop s 
letter renders me somewhat suspicious. This clergyman desired me 
to write to Doctor Haly for his letter to the following purport, first, 
that I am a Priest regularly ordained; secondly, that I have been 
also a Parish Priest, I told them I was ; thirdly, that I have made the 
Pilgrimage of the Holy Land and that my Bishop gave me his per 
mission and blessing to become a hermit. This letter must be 
written in Latin, signed by his Secretary, and must bear the Seal of 
the Diocess. I have not written to Doctor Haly, as I considered 
this letter to you will be sufficient. I hope then, you will endeavour 
to see the Bishop as soon as possible. Remember me most affec 
tionately to his Lordship. I am sure he will be sorry to hear of my 
sad and unexpected disappointment, and will have nj difficulty in 


sending me the letter they require here, otherwise I will be con 
sidered an impostor, for there are various opinions passed on me, and 
some very unfavourable ones. On my arrival in this city T was not 
possessed, nor am I at present, of any worldly riches whatsoever ; 
how I have subsisted seems rather a miracle from God. I am here a 
month, my apprehensions of the want of a bed and a place to protect 
me at night seemed to prey on me more than the want of animal 
food, but my merciful God has not as yet left me without a bed, and 
the longest time I do be fasting is twenty-four hours, without taking 
bread and water, which is my general support, with a little wine 
occasionally. The night I arrived, I met, in the locanda where I went 
to look for a lodging, a gentleman of the name of Don Giorgio 
Drasenovich a German, who brought me to his room, and had a 
bed made forme convenient to 1 himself, for which he has paid forme 
about eightpence, English, to the owner of the locanda every night. 
It is very difficult for a poor person to get a bed in this city, the 
population is so great. This gentleman is one of the best informed 
men I ever met with for a layman, and what is above all to be admired 
he makes use of his information to his arriving at perfection. He is 
truly religious, humble, and charitable ; he has treated me more like 
a brother than a Foreigner. I may say he has been my principal 
support this past month that I have been in Naples. If circumstances 
permitted him, he would not let me want for anything, but he is very 
much limited as to his means. He has had a deal of expense with 
me since my arrival ; he paid the Police office for my letter of security, 
which all Foreigners must have, and has got me shoes and other 
things he saw I was in want of. I know not how long I can remain 
with him, as his narrow circumstances would not allow him to pay 
much longer for my bed, but my confidence is centered in my merci 
ful Jesus who has always provided for me, that in His infinite mercies 
He will still continue to do so. I remained but three days in Home. 
I did not call at the Irish College nor Convents, being anxious to 
enter my retreat from the world as soon as possible. Pray for me 
in union with your good community that Almighty God in His 
boundless mercies and love may remove the many obstacles and im 
pediments which prevent my reception into that Holy Eetreat I am 
so long sighing after, but above all things, that He may accomplish 
His Divine Will in me. Remember me most affectionately to Mrs. 
Cosslett, your Rev. Mother, and to your good Community at large, 
also Mrs. Ward and Mrs. Maher, and their respectable Community. 
Let Mrs. Ward know I shall write to her when I receive the Queen s 
final answer, if it pleases God to give me what will pay the foreign 
postage of the letter. It is the gentleman who pays for my bed that 
also pays the foreign postage of this letter to you. Remember me 
also most affectionately to Doctor Fitzgerald and to all the gentle 
men of the College, and to Mr. James Leyne. Present my dutiful and 
affectionate love to Dr. Haly, let his Lordship know I expect he will 
send me as soon as possible the letter I require. I will also expect a 


letter from you, and direct as follows : Don Giuseppe Braughall 
Prete Irlandese, residente in Napoli. Naples. 

" The body of Saint Filomena, Virgin and Martyr, is in Mugnano, 
a town twenty miles distant from Naples; the miracles and 
graces received through her holy intercession are innumerable, 
and daily continue. I am sorry the limits of this short sheet do not 
allow me to give an account of, as also to relate to you the many 
scenes through which I have passed since I left Ireland, I shall 
relate to you one circumstance. Four days journey from Naples, in 
a locanda where I slept, I was taken next morning for a robber ; the 
doors were shut not to let me out, I was then closely examined, and 
the few things I had in my little bag thrown on the ground ; but 
finding nothing with me, and seeing my passport correct, they were 
afraid to detain me and allowed me to continue my journey ; they 
treated me very harsh. Within five days journey of Florence, very 
ill, and almost unable to walk, as I ascended one of the Appenine 
mountains, a woman met me, with the most beautiful countenance 
and smile I ever witnessed in man or woman. She had a cake in her 
hand, she stopped me, and smiling at me she said : * Dove andate 
cosi presto V Where are you going in such a hurry 1 She broke the cake, 
and keeping a very small bit herself, gave the remainder to me, 
saying, prendete ed mangiate lo, take, and eat it. I was so sick I put 
the cake in my pocket. She continued a length of time looking at 
me and smiling at me, at length she disappeared from me without my 
asking her name, or where she was from. I really believe I had not 
the power of speaking. I went on for about two minutes, I reflected 
on my ingratitude in not speaking to the woman, I returned back 
to the place she met me but could not see her. The beauty and 
appearance of her heavenly countenance, and sweet smile has never 
left my thoughts since, and think never will until my death. On 
that day I was so ill, I was not able to take any nourishment ; in the 
evening I ate the cake, went to bed, and slept soundly till the 
morning, when I arose perfectly well, and continued so nearly three 
days, which were the only three days free from sickness and pain I 
enjoyed from Paris to Florence. 

"I remain, my dear Mrs. M Grath, 

"Your most sincere and affecate. Friend and Brother in 
" Jesus Christ, 


" When you write to Mrs. Brennan salute her affectionately in my 

" Napoli, alias Naples, March 10th, 1840. 


" Your esteemed, kind, and truly affectionate letter of the 19th 
of December, I received on the 24th of January. This is the only 
letter or account I had from Ireland since my departure ; it afforded 
me a deal of pleasure to hear you, your Rev. Mother Mrs. Cosslett, 
and respectable Community, with my dear Bishop and Friends in the 


College, were well. I regret your dear sister Mrs. Agnes Nolan. I 
regret the loss you and your Community sustain in the loss of her 
sweet conversation and edifying life. Almighty God, who holds out 
a merciful hand of protection to all His servants on earth, engaged in 
His spiritual warfare, watches over His virgins in a special and 
particular manner. How dear the virgins are to His Divine Majesty 
our Divine Lord and Master gave us a convincing proof. When 
leaving us the pledge of His immortal love in the Most Adorable 
Sacrament of the Holy Altar, His Divine Majesty allowed His virginal 
Disciple to repose his head lovingly on His Sacred Heart, and in His 
convulsive Agony on the Cross recommended His afflicted and 
virginal Mother to the care of His virginal Disciple, and why? one 
of His principal motives certainly was, to let us see how precious in 
His holy Eyes the state of virginity is, and we are assured from His 
Sacred writings that the virgins in Heaven follow the Spotless Lamb 
wheresoever He goeth, approaching nearest His Divine Person, 
singing hymns and canticles of gratitude, love, and adoration, which 
no other Saint in the Heavenly Jerusalem can sing but the virgins 
alone. In this happy and blissful society is now dear Miss Nolan 
receiving the recompense promised to virginity. I am grateful to 
you and my dear Bishop, for his letter which you sent me, but you 
will be surprised to hear that the authenticity of the letter was called 
in question. What motives they had for doubting the veracity of 
the letter I could not understand, but they alleged that the Bishop s 
seal should have been within the letter, under his name and not outside, 
and I suppose as I came here for such an humble state, their 
suspicions were increased. It cannot be imagined by many, that a 
man of my advanced years would have left my native country to em 
brace an Eremetical state, if I had not committed some error, and 
different are the opinions entertained of me. I gave the letter to my 
friend Don Giuseppe Bianchi, who presented it to the Vicar-General 
Bishop, who acts under the Cardinal Archbishop of this City, but his 
Lordship did not give implicit credit to it, and ordered the letter to 
be taken to the Apostolical Nuncio residing here, for his approbation, 
but his Eminence declined authenticating the letter to be genuine, 
and as coming from the hands of my Bishop, and sent the letter to 
be approved of by the Holy Father, and Propaganda Fide in Rome, 
where the letter remained for some time. At length Propaganda 
Fide sent back the letter to Naples, to the Apostolical Nuncio, saying 
they had approved of the letter, and that his Eminence might con 
sider the letter as genuine and coming immediately from my Bishop. 
The Apostolical Nuncio approved then of the letter, and annexed his 
Apostolical Seal to it in confirmation of its being genuine, and also 
of his approbation. The letter was then sent to the Vicar-General 
Bishop who acts under the Cardinal Archbishop of this city, who also 
admitted the letter to be genuine, and also annexed his seal to it ; his 
Lordship then gave me permission to say Mass for two months, with 
the obligation of returning, if I remained in the city on the expiration 


of said time, to have the license renewed. As yet I have not been 
able to say Mass, nor is there the least probability I ever shall. My 
state of health is the same as when I left Ireland, nothing better, but 
rather on the decline ; my voice is extremely feeble. As yet I have 
not been able to find admittance into any Hermitage or solitary 
retreat, nor is there any likelihood I can in this Kingdom. My 
friend Don Giuseppe Bianchi procured for me a Hermitage in 
Marano, about six miles distant from this city, but the conditions 
required of me were such, that I could not enter ; they required as 
an indispensable obligation that I should say Mass every day in the 
week for the benefit of one hermit who resides in the Hermitage, as 
also for the convenience of a few families who are near the Hermitage 
who come daily to the Church to Mass, in consequence of being 
remote from any other Church. My state of. health does not allow 
me to say Mass, consequently they would not admit me. Applica 
tion has been made for me in other Hermitages, but as a Foreigner 
I could not be admitted without saying Mass daily, or otherwise 
having a patrimony for my support. As I see it is impossible to be 
admitted into any Hermitage here, in consequence of my being a 
Foreigner, and various other difficulties, I intend going into the 
Roman States about the latter end of May, if my health permits, 
and that it pleases Almighty God to give me any means of travelling. 
In the Roman States there are many Hermitages, and Foreigners are 
received with less difficulty than here, and perhaps my God in His 
tender mercies may open a door into some solitary retreat. I wrote 
to Mrs. Ward a few days after writing to you, I hope she received 
the letter. In that letter I gave a short account of the birth and 
sufferings of the glorious virgin and martyr Saint Filomena, whose 
relics were translated from Rome to Mugnano del Cardinale, a town 
about twenty miles distant from this city, on the 2nd of July in the 
year 1805, being first brought to Naples. Her sepulchre was dis 
covered in the Catacombs of Santa Priscillia in Rome on the 25th 
May, 1802, under the Pontificate of Pius Seventh. She was born on 
the 10th January, in Greece, of Royal Parents, she was beheaded on 
the 10th of August, under the cruel Dioclesian, and God has dis 
tinguished in a particular manner with many miracles the anniversary 
solemnity of her birth and glorious martyrdom ; the graces obtained 
through the intercession of this illustrious martyr are innumerable. 
Madame Jaricot from Lyons, in France, came to Mugnano on the 9th 
August, 1835, accompanied with her Chaplain, a servant maid, and 
servant man; this respectable lady had suffered for some years a 
tedious and painful sickness, she could neither move nor stir in her 
bed ; at length she was declared incurable by her Physicians, and her 
distemper was of such a nature, it was disgustful for her attendants 
to approach her. On hearing of the many graces obtained through 
the intercession of Saint Filomena she was brought to the Shrine of 
the Saint in Mugnano, and on the 3rd day of the Novena she was 
perfectly cured, in the presence of an immense concourse of people, 


both of Foreigners and natives, in the Church, stood up by herself, 
walked through the Church home to her lodgings, and stayed many 
days in Mugnano returning Almighty God and the Saint thanks. In 
a consent of a numerous Community of Saint Francis of Sales in the 
Kingdom of Naples, this Community was reduced to the utmost state 
of distress and want, in so much that they had not the common 
necessaries of life. The Kev. Mother and Nuns undertook a Novena 
in honour of Saint Filomena, and, praise be to Almighty God, on the 
fourth morning of the Novena a young man knocked at the door and 
gave the Portress two hundred Crowns to bring to the Rev. Mother, 
who came down stairs accompanied with the Community to return 
the young man thanks, but he had disappeared, and it could not be 
discovered who had given the money. A Lady of respectability in 
this Kingdom, two years back, who had been accustomed to have, at 
her own expense in the Church, an anniversary Feast, Solemn 
High Mass, &c., in honour of Saint Filomena, wasremoved f romlife, and 
her soul brought before the Divine Tribunal, where the Devils were 
accusing her of sloth and tepidity in the service of God during life ; 
she saw Saint Filomena interceding for her most powerfully, and 
alleging many excuses to our Lord in her behalf, to all of which our 
sweet Lord held down His Head, and gave no attention ; at length 
Saint Filomena said: But, Lord, remember with what love I 
suffered so many cruel martyrdoms and torments for your Divine 
love. To this our Divine Lord replied, Filomena, my dear 
Daughter, your request shall be granted; do as you wish. The soul 
of this lady was then united to her body, within a few hours of her 
being brought to her grave, she sat up in her coffin, and related to her 
family and all the people collected to attend her Funeral, and the 
parochial Clergy, this account I now give you. She came in a few 
days after to Mugnano to the Shrine of the Saint, to return Almighty 
God thanks for this extraordinary favour and grace she received 
through the intercession of the Saint, and related in the Church in 
the presence of an immense concourse of people this wonderful 
miracle. This lady is still living in a most edifying manner and has 
a numerous family. Almighty God has also punished severely, in 
many instances, such as have called in question the miracles wrought, 
and graces obtained through the intercession of this glorious virgin 
and martyr. The devotion to St. Filomena is great, not only in this 
Kingdom, but, has also extended through the different parts of 
Europe, India, and America; but yet, melancholy to say, some 
nominal Catholics as well as Heretics call in question the veracity of 
the miracles of Santa Filomena. Praises be to God, the conversions 
of tepid and lukewarm Catholics, Protestants, and other Heretics, at 
the Shrine of Santa Filomena, have been innumerable, and extra 
ordinary graces continue daily to be received through the intercession 
of this glorious servant of God and favourite of Heaven. I send you 
a small painting of Santa Filomena as she is in her Shrine in Mugnano, 
yet I fear it will increase the postage of the letter. Place yourself 


and your Community in a special manner, after the Blessed Virgin, 
under the patronage and intercession of Santa Filomena, and be 
assured you shall always find relief in your spiritual and temporal 
necessities. In this country it is usual to keep a light before the 
Image of Santa Filomena, as well as before the image of the Blessed 
Virgin, and it appears from many instances the Saint is pleased with 
this. You will be so kind as to present my affectionate compliments 
to your Rev. Mother, and respectable Community, to Mrs. Ward and 
Community, to my dear Bishop, Dr. Haly, Doctor Fitzgerald, Rev. 
Mr. Taylor, Mr. O Beirne, Mr. Mullhall, and in a word to all my 
Friends in the College. When you write to Mrs. Brennan present 
my affectionate compliments, as also to Mrs. Murphy and Mrs. 
Kinsella. I shall write to them shortly, when it pleases God to give 
me the means of paying the Foreign postage of the letter ; present 
my affectionate compliments in a particular manner to the Rev. Mr. 
Maher, let him know I took the liberty of directing this letter to his 
care in order you may receive it with security. Also remember me 
affectionately to my dear Friend Mr. James Leyne in the College, 
let him and Rev. Mr. James O Beirne know that I remember with 
gratitude, and ever shall, the many favours they have conferred on 
me. I remain, my dear Mrs. M Grath, 

"Your sincere and affectionate Friend and Brother in Jesus Christ, 


" I recommend myself most sincerely, and my dear Friend Don 
Georgio Drasenovich, with whom I still remain, to your good prayers, 
and that of your Community. Write to me as soon as convenient. 

p.S. Remember me to Sisters Veronica, Catherine, and Mrs. 
Maguire. I rejoice to find they are persevering in the happy state to 
which God has called them." 

Father Braughall spent the latter years of his life as a monk 
at the celebrated Benedictine Monastery of Monte Cassino, where 
he edified everyone by his extraordinary piety, and where his 
memory is revered as that of a saint. The late Dr. Russell, of 
Maynooth College, who visited Monte Cassino during the lifetime 
of Father Braughall, heard the following anecdote from his own 
lips. On the morning of the day on which Father Braughall set 
sail from Leghorn for the Holy Land, he was engaged in making 
his thanksgiving after the celebration of Mass, when he felt him 
self tapped on the shoulder ; on looking round, he saw a handsome 
youth, who said to him : "You wish to go to the Holy Land; go 
immediately to the harbour, and you will find a vessel ready to 
sail." Father Braughall stooped to take up his breviary when, on 
looking up, the person had disappeared. He went at once to the 
harbour, and found the ship on the point of sailing. The 
captain received him kindly, and gave him a free passage to the 
East. Father Braughall always regarded his visitor on that occasion 
to have been his Guardian Angel. His special devotions were 


towards our Lord, present in the M. H. Sacrament of the Eucharist, 
and towards the Blessed Virgin whom he delighted to style ever 

Apropos of the former trait, the following incident will be interest 
ing. In 1848 the King of Naples and his family visited Monte 
Cassino. On going to the Church to make their devotions the 
royal visitors found Father Braughall in adoration before the Taber 
nacle. They came and knelt behind him, and, on leaving, each of 
the royal party reverentially took up and kissed the hem of the 
habit of the holy Eeligious, who was so absorbed in his devotion 
as to be, all the while, wholly unconscious of their presence. 

The following particulars relative to the closing years in the life 
of this saintly Priest have been obtained in reply to an application 
kindly made to the Rev. Anselm Caplet, now Master of Novices in 
the Abbey of Monte Cassino, by the Very Eev. Adam Hamilton, 
O.S.B. :- 

Father Hamilton observes : "The letter F. Caplet inserts in his 
own is from the Right Rev. Abbot d Orgemont de la Fontaine, the 
actual Abbot and Ordinary of the Diocese of Monte Cassino. As he 
(the Abbot) was born in 1826, he must have been aged 14, and was 
amongst the boys in the Monastic College when Father Braughall 
came to Monte Cassino, in 1840. The Abbot is a man of no ordinary 
reputation for piety himself, and is evidently interested in the history 
of the holy servant of God with whom he lived at Monte Cassino for 
eight or ten years. His testimony is not without value, besides the 
additional witness borne by Father Perez, as you will see from 
enclosed. A copy of the letters of the servant of God, MS. or 
printed, would be a welcome present to Monte Cassino." 

The letter of Father Caplet, above referred to, is dated, Rome, 
26th September, 1882; the following is a translation : "Reverend 
Father, I wrote at once to our venerated Abbot for the information 
you required. He answers me as follows : 

" The Irish Priest, concerning whom you have been written to, 
came to Monte Cassino when I was a student here, and died in the 
Abbey in great reputation of sanctity. He used to pass literally the 
whole day on his knees, either at the railings before the altar of the 
Blessed Sacrament, or at the prie-dieu before the Lady Altar (the 
altar of our Lady Assumed into Heaven). He used to converse with 
no one, but was most courteous towards any one that addressed him. 
He never said Mass, nor would he put on a stole, although he 
received Holy Communion every day with great devotion. Others 
have likewise made enquiries about him, but as they wish for details, 
these have not yet been collected, and there are only a few 
individuals among us now who were then living in the Monastery. 
Dom Peter Perez was then in the Abbey; you will be able to get from 
him an account of his death, because he assisted him, if I remember 
aright, and had a great veneration for him. 



" As you see, I sent on your letter to Monte Cassino. I have 
questioned Father Perez who is with me here (at S.Callisto in Rome), 
and he confirms the Bight Rev. Abbot d Orgemont s account, adding, 
that the saintly clergyman died in 1850, on the Feast of the Ascension, 
after solemn Vespers, assisted by the Right Rev. Abbot Dom Pietro 
Candida. A band of musicians from Capua, which had come to Monte 
Cassino, was playing in the Basilica, and Father Perez was at the 
organ (after Vespers). When the Community learned the death of 
their pious guest, they said he had gone straight to heaven on such 

a day of gladness 

" Your devoted brother in S. Benedict, 



Of the Irish Bishops, assembled at Tullow, June 6th, 1809. 
From Dr. Milner s "Supplement to a Pastoral Letter," London, 

1809, p. 17. 

" Whereas, We the underwritten Archbishops and Bishops of the 
" Roman Catholic Church of Ireland, have been called upon to declare 
" our judgment concerning certain opinions lately published in 
" England, and there condemned by our Right Rev. Brothers, the 
" Bishops of Centuriae and Castabala, Yicars- Apostolical ; from which 
" condemnation a pretended appeal has been conveyed to us, in a 
" book entitled, Abus sans Example de VAutorite EccUsiastique, pour 
" fl&trir et opprimer V Innocence, &c., &c. By Pierre Louis Blanchard, 
" styling himself Cure de St. Hyppolite, Dioctse de Lisieux, Normandie. 
" A Londres, de rimprimerie de R. Inigne, 17 Margaret Street, 
" Cavendish Square. Se vend chez M. De la Roche, 5 King Street, 
"Portman Square; et chez 1 Auteur, 81 High Street, Mary-le-bone, 
" 1808. 

" And, whereas, the said Pierre Louis Blanchard has signified in 
" his said book, that he will consider our silence as an approbation of 
" the opinions therein asserted, and already mentioned to have been 
11 condemned : 

" For these reasons, we have thought it expedient, without enter- 
" taining the said pretended appeal, which we declare to be irregular, 
" nugatory, and invalid, to take into consideration the reasons alleged 
" by the said pretended appellant ; and having examined the pro- 
" positions hereafter set down, as well separately taken, as compared 
" with the context of the abovementioned work of the said Pierre 
" Louis Blanchard, We have unanimously agreed to the following 
" resolutions : 

" First, We profess and teach that Pius VII. the now Bishop of 
" Rome, is the true and supreme Pastor of the Catholic Church, that 
" We adhere to him as the undoubted Successor of Peter, and that 


" he is fully and justly in possession of all spiritual powers, which, 
"by reason of the Primacy divinely established in the Church of 
" Christ, of right belong to the Chief Bishop of Christians, and to the 
" Teacher of all Christians. 

" Secondly, We declare, that adhering, as We have done from the 
"beginning, to the dogmatical decisions of Pius VI. of holy remem- 
" brance, concerning the so-called Civil Constitution of the Clergy of 
" France, and judging, after those decisions, that the said Constitution 
" was impious in its suggestions, heretical in its pretensions, 
" schismatical in several of its provisions, and on the whole 
" to be rejected ; We judge at the same time, that our holy 
" Father Pius VII., has not meant to approve, and by no colour or 
" inference has he approved of the errors, heresies, or impious 
" principles contained in the said Civil Constitution of the Clergy, or of 
" any of them : but that, especially in his measures for the restoration 
" of Catholic Unity, and the peaceful exercise of true religion in 
"France, he has adhered to that which was dogmatical in the said 
" decisions of his predecessor, and that he has only yielded what the 
" dreadful exigencies of the times demanded from a true Shepherd of 
" the Christian Flock, in commiseration of such days as had never 
"appeared from the beginning of the world, and if they had not been 
"shortened on account of the elect, all flesh would not have been saved. 

" Thirdly, We declare, that in the Pontifical Acts already mentioned 
" of Pius VII. he has validly, and agreeably to the spirit of the 
" Sacred Canons, exerted the powers belonging to the Apostolical 
" See ; that he has effectually restored the Catholic Christians of 
" France to the visible body of the Church, and that he has thereby 
" imparted to them a true Communion with the Universal Church, 
" that being restored to God thro Christ, they may have remission of 
" their sins in the Holy Spirit : And we accept, approve, and concur 
" with the said acts of Pius VII. as good, rightful, authentic, and 
" necessary, inspired by charity, and done in the faith of his pre- 
" decessor. 

"As we are willing and prompt to make this declaration in 
" testimony of the One Catholic Church, and in defence of its visible 
" Head, Pius VII. for whose deliverance, as formerly for that of Peter, 
" the prayer of the Church is unceasingly offered up to God, so it is with 
" unfeigned grief we find ourselves compelled to reprehend the works 
" or assertions of a man, who appears to have belonged to that 
" glorious Church of France, which in these last days has crowned its 
" Faith by Confession, and its Confession by Martyrdom ; in the 
" sufferings of which We sorrowed, and for the deliverance of which 
" We prayed : but being reduced to the necessity of either acting with 
" pastoral authority and animadversion, or surrendering the sacred 
" trust confided to us, We follow the example of him who has said : 
" If thy right eye scandalize thee, pluck it out and cast it forth from thee ; 
" and again, unless a man hate his very soul, he cannot be my disciple. 

" Wherefore, having seen the following propositions asserted by 


" said Pierre Louis Blanchard, and having examined them, we declare 
" them respectively FALSE, CALUMNIOUS, and SCANDALOUS, inasmuch 
" as they regard the acts of Pius VII. in his Restoration and Settle- 
" ment of the Churches of France, and manifestly tending to schism, 
" most dangerous at this time to the peace and unity of the Catholic 
" Church, exciting and inviting to schism, not alone schismatical, but 
" dogmatizing schism, usurping ecclesiastical jurisdiction, and sub- 
" versive of Church authority. 

" The propositions are these following : 
Page 38. "L Eglise du Concordat n est pas Catholique. 
Page 60. " L Heresie vient d obtenir en France un triomphe complet, 
" et Pie VII. en est la premiere et la principale cause. 
P. 95. " Une Eglise aussi cornpletement asservie ne peut etre 

" 1 Eglise de Jesus Christ. 
P. 99. " Les Eveques Concordataires doivent etre evite~s par les 

" fideles jaloux d operer leur salut. 

Ibid. " Ils n ont pas reU de Jesus Christ les pauvoirs essentielle- 
" ment libres dans leur principe et dans leur exercise. 
P.109. " Un des sujets de leur justes plaintes (des Eveques de 
" France), c est que Pie VII. par sa foiblesse, ait 
" introduit le schisme meme et I heresie dans le sein de 
" 1 Eglise. 

P. 134. "Quant a ce Pape (Pius VII.) Je dis seulement qu il faut 
" le denoncer a 1 Eglise Catholique, encore sans specifier 
"si c est comme heretique et schismatique on unique- 
" ment pour avoir viole les regies saintes. 

P. 137. "Pie VII. seroit heretique et schismatique par 1 abandon 
" et meme par le mepris d une decision solennelle de 
" 1 Eglise : 

" This proposition separately taken is equivocal ; but it is to be 
" considered along with the three following : 

P. 62. " Nous avons done dans la decision de Pie VI. contre la 
"Constitution civile du Clerge, celle de 1 Eglise 
" universelle meme. 

P. 117. " Pie VII. par la formation de 1 Eglise Concordataire a en 
" effet, r6voque les brefs de son predecesseur, et admis 
" les principes f ondamentaux de la Constitution civile 
"du Clerge. 

Ibid. " Comment Pie VII. a-t-il forme" ca fantome d Eglise 1 II 
" la forme sur les bases menies que Pie VI. avoit 
" condamnees comme impies, heretiques et schisma- 
" tiques. 

" These Propositions we reject and condemn, without approving or 
" intending to approve many other propositions maintained by the 
" said P. L. Blanchard as connected with the foregoing, and without 
" entertaining, as We have already declared, the said pretended 
" appeal, or approving of it in form or substance. 




" In testimony of all which We, the aforesaid Archbishops and 
" Bishops have signed our names to this our Solemn Declaration 
" and Decision. 

"Dublin, 3rd July, 1809." 

Richard O Reilly, D.D., Armagh. 
Thomas Bray, D.D., Cashel. 
Francis Moylan, D.D., Cork. 
P. J. Plunket, D.D., Meath. 
John Cruise, D.D., Ardagh. 
John Power, D.D., Waterford 

and Lismore. 
Flor. McCarthy, D.D., Antione, 

Goad., Cork. 
E. Dillon, D.D., Tuam. 
J. Caulrield, D.D., Ferns. 

" J. T. Troy, D.D., Dublin. 
"Daniel Delaney, D.D., Kildare 

and Leighlin. 

"James Lanigan, D.D., Ossory. 
" F. French, D.D., Elphin. 
" T. Costello, D,D., Clonfert. 
" John Flyn, D. D. , Elect, Achonry. 
" Patrick Ryan, D.D., Gerrnanicia, 

Coad., Ferns. 
"Daniel Murray, D.D., Coad., 

Elect, Dublin." 

" I hereby certify that the underwritten Prelates, not present at 
the assembly of their brethren on the 3rd of July, have approved 
the foregoing solemn Declaration and Decision ; and authorized me 
by their respective letters, to affix their signatures thereto." 

"J. T. TROY, D.D., Dublin." 

"August 21,1809." 

Wm. Coppinger, D.D., Cloyne 

and Ross. 
P. MacMullen, D.D., Down and 


E. Deny, D.D., Dromore. 
Chas. O Donnell, D.D., Derry. 
N. J. Archdeacon, D.D., Kilmac- 

duagh and Kilfenora. 

"Dominick Bellew, D.D., Kilalla. 
<C. Sughrue,D.D., Kerry. 
James Murphy, D.D., Clogher. 
J. O Shaughnessy, D.D, Kilalloe. 
P. McLoughlin, D.D., Raphoe. 
F. Reilly,D.D.,Kilmore. 
<Val. Bodkin, D.D., Ward., Gal- 

This formal condemnation appears to have had no effect for good 
upon this turbulent and self-willed Abbe". The following letters from 
Dr. Baines to Dr. Doyle, written fifteen years later, shew him still as 
intent as before on fomenting strife and schism : 

"Lansdown Crescent, Bath, June 1st., 1824. 
" MY DEAR LORD, Excuse the liberty I take in troubling you 
with this. The Abb6 Blanchard has lately come to Bath, and, 
yesterday, sent me a long manuscript in justification of himself against 
the charges of schism, &c., that have been made against him. He 
maintains that it is not he who is, but Pius VII. who was, the 
schismatic. He maintains that the Church of France is also schis- 
matical, and as such, he refuses to communicate with it. In a con 
versation I had a few days ago with a female friend of the Abb6 
Blanchard, who applied to me for the Sacraments, I stated that the 
Bishops of Ireland, amongst others, never separated themselves from 
the Communion of Pius the VII., nor of the Church of France as 
established by him. In reply to this the Abbe" says : Vous avea 


dit, Mgr., que le corps des Eveques d Irlande m avoit condamne ; et 
il est inutile, il seroit trop long d exposer comment et par quelles 
intrigues ; rnais il etoit de votre justice d ajouter que le corps des 
Eveques d Irlande a revoque ses censures par son addresse de 1810. 
Je publi^ cette revocation par un ouvrage imprime sous ce titre : 
La veritt prodame par ses aggresseurs. Les prelats ne reclamerent 
point, et M. Milner, dans le Journal Orthodox, reconnat mon dclatant 
triomphe, qui est celui de la verite. Depuis ce terns nous les citons 
avec confiance en notre faveur. 

"I am not entering into controversy with the Abbe. I have 
refused to do so ; but as he requested my opinion of his doctrines 
and sentiments, and as I judged this declaration of my opinion 
necessary for the good of some well-meaning persons misled by him, 
I declared his doctrines and sentiments as expressed in his letter, 
injurious to the late venerable Head of the Catholic Church, sckismatical, 
and leading directly to heresy; and I forbad him, of course, to exercise 
any ecclesiastical functions here. It is not, therefore, for my own 
satisfaction that I trouble your Lordship, but chiefly for the benefit 
of some respectable persons, over whose minds this positive old man 
has exerted much influence, chiefly by persuading them that he has 
numerous episcopal defenders. Your Lordship would therefore 
confer a great favour upon me and benefit on others, by stating your 
own sentiments, and, as far as you are able, those of your Episcopal 
brethren on these heads." 

That the reply of Dr. Doyle was both prompt and satisfying is 
shown from another letter of Dr. Baines, dated June 24th, 1824 : 

" MY DEAR LORD, Your prompt and satisfactory answer on the 
subject of Abbe Blanchard arrived opportunely and afforded me an 
argument for confirming the faith and settling the mind of one young 
person who had been misled by that wrong-headed and obstinate 
old man. This, I know, will be considered by your Lordship as a 
sufficient compensation for your trouble. However, I must beg leave 
to add my best thanks." 

[The remaining portion of Dr. Baines s letter, though not referring 
to this subject, will be found interesting, and not out of place in 
these pages.] 

" Your Lordship s pathetic description of the sufferings of your 
poor countrymen has also been productive of some good. It has 
enabled me to have the pleasure of enclosing a ten Pound Bank of 
England note for their relief. It is the contribution of an English 
Protestant lady who has placed it at my disposal from the descrip 
tion I, or rather you, gave her of Ireland s wretchedness, and who 
approved of my sending it to be distributed by your Lordship s hands 
as you deem most proper. I need not beg that you would recom 
mend her to the prayers of the poor who are benefited by her charity, 
that God would make her faith equal to her benevolence. If you 
think me entitled to a passing memento, it will be well disposed and 
most gratefully acknowledged. 


" The very day I received your Lordship s letter, I met, by ap 
pointment, the Poet Moore, to thank him for his admirable Memoirs 
of Captain Rock. I showed him part of your letter which he was 
anxious to see, and he spoke of it and its writer in a way that pleased 
me. He told me that the Orangemen in Dublin are circulating a 
cheap edition of his work, in Ireland, to injure the sale of his more 
expensive impression ! May God inspire all their councils with equal 
wisdom ! 

"I have just seen your letter of the 18th inst., to Mr. A. Brown, 
I am delighted with the concluding clause containing your principles 
of allegiance. They are the principles of common sense, and I shall 
henceforward maintain them with the same firmness I always have, 
and with more confidence, having such an authority to back me. 

"I had a letter not many days ago from our amiable and worthy 
old friend the Bishop of Norwich, who says : Every fair, unpre 
judiced man must allow that the harsh imputations, the insulting 
language of Lord Colchester and Lord Redesdale are sufficient to try 
the patience of a primitive martyr. The unjustifiable attack of the 
first on your very able and (I am told) very amiable friend Bishop 
Doyle, and the injudicious and unproved assertions of the other could 
not but irritate every Catholic who has the common feelings of our 
nature about him." As I look upon the Bishop of Norwich to be the 
only honest man upon the English bench, it may gratify your Lord 
ship to have his approbation. A line in reply to say that the 
enclosed has not fallen into Orange hands will oblige me, and any 
thing else you may add will be properly valued and confer great 
pleasure on, my dear Lord, your Lordship s most obt. sevt. and 
brother in J. C., 

"P. A. BAINES." 


Preached at the Consecration of the Cathedral of the Immaculate Concep 
tion, Marlborough Street, Dublin, November 14th, 1825, 


" And they arose before the morning, and offered Sacrifice on the new Altar 
which they had made, and all the people fell prostrate, and adored, and blessed 
up to Heaven Him who had prospered them." 

" These words, my brethren, are taken from the 52nd and following 
verses in the 4th Chapter of the first Book of the Machabees. They 
represent to us the chosen people of God, emerging from a state of trial, 
and devoting the first fruits of their labours and possessions, in thanks 
giving, to Almighty God. They exhibit to us the Dispersed of Israel, 
collected, together with their Princes and their High Priest at their head, 
renewing in the second Temple and at the foot of its newly-raised altar, 
that Covenant which their fathers had stricken with Jehovah. 
m "This, beloved brethren, is an interesting spectacle; and as the descrip 
tion of it has been written for our instruction, it is difficult to withhold 


from it our special attention. To point out the resemblance between 
what then occurred, and the scene which is now passing, would indeed 
be superfluous ; it is painted in the language of my text : They arose, 
says the inspired writer, before the morning, and offered sacrifice on the 
new Altar which they had made, and all the people fell prostrate, and 
adored, and blessed up to Heaven Him who had prospered them. This 
people were, as I hope we are, satisfied that God is a spirit, and that in 
spirit and truth He should be adored ; but they also knew that man, 
consisting as he does, of body and soul, required a worship which, 
through his senses, would operate upon his mind and, in order to facili 
tate the exercise of this worship, they rebuilt their Temple and repaired 
its Altars. This people had received a Law from the Almighty, a law, 
imperfect, it is true, and one that brought nothing to perfection, but yet 
a law, holy and blameless, if any one used it well. But, in order to render 
this law efficient, to impart its blessings to the ignorant and to the wise, 
they thought, and they thought rightly, that it was necessary to have a 
Temple wherein its ordinances might be administered, and a Chair within 
that Temple from which its precepts could be constantly announced. To 
offer Sacrifice, then, to God, to publish and expound the Law, to minister 
the rites and ceremonies of the established Covenant with due order and 
solemnity, these were the ends and objects for which the Jewish people, 
with their Princes and High Priest, rebuilt their Temple and restored its 
Altars. These, beloved brethren, are also the ends and objects for which 
you have laboured, for these purposes you have built this temple and 
have raised that altar, arid it is because they are now accomplished, 
under the Divine Blessing, that you have assembled to adore and bless 
up to heaven Him who has prospered you. 

" Already, beloved brethren, the end of my conversation amongst you 
seems to be attained by the assent you appear to give to the truth and 
justice of these remarks. If I detain you, therefore, it will be, only that 
I may point out the harmony which exists between the law of nature, the 
law of Moses, and the law of Christ, in all that relates to the building of 
temples and the worship in them of Almighty God. If I endeavour to 
direct your attention to the supereminent truth and sanctity of the 
Gospel dispensation which henceforth will be preached in this house, or 
at all exhort you to holiness of life, my observations will be short, such 
as become the modesty of one addressing a people who are not ignorant 
of but who are well acquainted with the truth. 

" As soon as men were established on the earth and took possession of 
those things which, in the earliest times, constituted property, such as 
fruits, and wells, and flocks, and pastures, they who continued just 
through faith, looked to God as to their only hope in a future state when 
the few and evil days of their pilgrimage here below be ended, and, 
endeavouring to secure that happy life which, to use the language of 
Tobias, God does not fail to give to those who never change their faith 
from Him, they consecrated in Sacrifice to the honour of His name a 
portion of His own gifts, the first fruits from their fields, or the finest 
younglings from amongst their flocks. The shaded vale was then their 
temple, and a rude stone, consecrated by oil poured out in prayer, was 
the altar whereon the first believers presented their offerings and paid 
their homage to Almighty God. Such was the ritual of the law of nature 
as it was obligatory upon all, and observed by the just of old. Witness 
Abel, Seth, Noe, Melchisedech, Abraham, and Job. When Moses con 
ducted the children of Israel out of Egypt, the Lord, as it is recorded in 
the 25th Chapter of Exodus, spoke to him saying, Speak unto the 


children of Israel that they may bring me an offering of every man that 
giveth it willingly with his heart, take thou my offering, and let them 
make me a Sanctuary, that I may dwell in the midst of them. In con 
formity with this command, they constructed a Tabernacle, that is, a 
large wooden building, elegantly carved, highly embellished, decorated 
with silks, and gold, and silver, haying tables and candlesticks belonging 
to it, the whole enclosed in curtains, and covered on the outside with 
skins to protect it against the weather or to secure it from injury when 
carried by the Levites from one station to another. The Ark, my brethren, 
contained the tables of the law, the rod of Aaron, a vase of the manna, 
and, afterwards, the books of Moses ; and before it, on an altar erected 
for the purpose, the Israelites offered up prayers and sacrifices to their 
Deliverer and their God. When the people, after sojourning in a dry 
and pathless desert for upwards of forty years, were at length introduced 
to that land which the Lord with an oath had promised to their fathers, 
they deposited the ark in some town or city, and thither they all, in their 
tribes and families, resorted for the purpose of performing their religious 
worship. After the events recorded in the books of Judges and the first 
of Kings had occurred, David removed it from the house of Obededom to 
the holy Mount of Sion, outside of Jerusalem, that he might pay his 
homage to God before it, and thereby secure to himself and to his rising 
city those blessings which always accompanied it. This Prince wished 
to build a temple to the Lord, a temple worthy of the shepherd who for 
his faith and piety had been exalted to a throne, and of that mighty Lord 
who, with a strong hand and an outstretched arm, had delivered this 
people from Egyptian bondage. But though David was a man after God s 
own heart, this privilege was denied him, because he had spent his life 
in battles and stained his hands with blood. It was reserved to the 
peaceful Solomon to build a temple to the God of Peace, and thereby to 
fix a precedent worthy of His wisdom for all the Kings and Princes of 
all future ages. Thus, my brethren, the law of Moses which, as Tertullian 
observes, was an exposition of the law of nature, and a preparation for 
the law of the Gospel, sanctioned after the former a moving Sanctuary 
or altar, and then closed all its observances in that Temple from whose 
ruins Christianity sprung. We have, then, the sanction of the law of 
.Nature and of the law of Moses, for the erecting of places of worship, 
and, whether the law prescribing this duty to man be carved by the finger 
of God on tables of stone or on the fleshy tablets of the heart, its purport 
and its meaning are the same. These observations have conducted us to 
the establishment of Christianity. 

"This religion, like its Founder, at first appeared humble ; but after 
wards, like Him, was crowned on account of its suffering with glory and 
with honour ! The first Christians had been told by the Apostle Paul 
that it was by many tribulations they should enter into the Kingdom of 
J*od, and for more than three centuries the prediction had been literally 
mlnlled. During that period whosoever wished to live piously in Christ 
Jesus had to suffer persecution. In those times the chief temples which 
the Almighty had upon the earth were the hearts of His well-beloved. 
There were, tis true, even then, such places of worship as the faithful 
could procure, the private houses of many Saints were converted into 
Churches, and the vaults where the bodies of the Martyrs reposed became 
the temples of the God of martyrs, yea, the remains of the martyrs 
themselves became the altars on which the precious gifts of the pious 
Christian were presented to his God. There he commemorated the death 
of his Lord and prepared for his own approaching trial and dissolution. 


In those days, says St. Justin himself a martyr in his Apology for the 
Christians, In those days, we assembled before the rising of the sun, in 
the country, in the suburbs of the towns, and in the villages. Yes, my 
brethren, the primitive Christians assembled before the rising of the sun, 
in the country, where some lonely vale afforded them protection against 
the inclemency of the weather, the pelting of the storm, or the more bitter 
blast of persecution in the country, where the heavens were their canopy, 
and the surrounding waste reminded them of. that wilderness of life 
through which they journeyed, whilst the rude altar which their own hands 
had raised, supplied them with the Bread of Heaven ! Well, but better 
times arrived, the persecution ceased, the Roman Emperors became con 
verts to the doctrine of the Cross; and now Christianity comes forth 
arrayed in all the glories and splendour of a converted world. The 
great Palace of the Lateran, the residence of so many Caesars, was 
changed by Constantine into a Christian Church. All the trophies of 
an Augustus, all the riches of a Tiberius, all the splendour of a Vespasian 
but why do I enumerate the grandeurs of these masters of the world? 
all the riches of the temples of their gods, all the antiquities of Egypt, 
all the arts of Greece, all the taste of Italy, all are accumulated and 
arrayed to erect and adorn the Churches of the Christians. The lofty 
arch, the stately dome, the fluted column, the carved capital, which 
hitherto used to support and beautify the temple of some idol, now serve 
to build or to embellish the temples of that true God who was hitherto 
unknown. The figures and the statues of the false deities disappear, but 
the chisel of the artist shall not be idle; it is now employed in preparing 
busts and statues of those sainted heroes who had signalized their courage 
in the warfare of Christ. The painter, hitherto engaged in presenting to 
the curious eye cruelty, obscenity, or impiety, veiled with the cloaks of 
religion and arranged in temples amongst the gods, is now employed in 
decorating the Christian Churches with paintings which tell the history 
of God s mercies to His creatures, instruct the ignorant through their 
sight in the great truths of religion, and impress their hearts with the 
strongest sentiments of piety. Thus the Religion which springs from 
the Author of our being, abides in temples, and puts every talent of the 
mind and every feeling of the heart in requisition, and employs them all 
for God s honour and our sanctification. Nay, it not only draws closer 
the intercourse between earth and heaven, but it sheds a kind of bene 
diction over those hne arts which are most creditable to our nature. The 
spirit of our holy Religion, in this respect, was not confined to the Rulers 
of the earth, to those Emperors who swayed the destinies of the world. 
No, it extended itself to every class, to each sex, to every nation, and to 
every clime. Helen, the pious mother of Constantine, discovered at 
Calvary the Cross upon which our Redeemer died, arid she built there a 
Church in which it was preserved and occasionally exposed to the vene 
ration of the faithful. The Consuls imitated the example of the 
Emperors ; all the great ones of the State, all the cities and towns vied 
with each other in erecting churches in honour of that God who had 
called them out of darkness to His admirable light. This zeal amongst 
true believers has never been extinguished, it has scarcely abated. Even 
the Goths and Vandals barbarians who, in their rage, destroyed almost 
every monument of piety had no sooner embraced the Christian I aith. 
than they built up those massive and irregular piles which we call Gothic, 
models indeed of the genius of that savage people, but lasting as the 
records of the ravages which they committed. 


" In our own country, a country which for centuries was unequalled 
in the world for piety and civilization, we find that the erection of 
churches was coeval with the introduction of Christianity itself. Some 
of those churches were of an extraordinary size and beauty. They, 
indeed, have all disappeared, for, like most of the other public buildings 
of that period, they were composed of timber, a material which, like man 
himself, soon withers and decays. The English settlers, too, from whom 
many of us are descended and with whom most of us are allied by blood, 
they were also most pious and zealous in this regard; so that nearly all those 
venerable remains which are still partly preserved as Cathedral Churches, 
or which were destroyed by the phrensy of the Puritans, had been built 
by English settlers in the 13th, 14th, and 15th centuries. 

" Thus, then, my brethren, the most perfect harmony, in what regards 
the setting apart or building of places of worship, is found to prevail 
between all true believers, under whatever Dispensation, from the day 
when God first created man even to the present hour. 

" But leaving this subject, beloved brethren, permit me to direct your 
attention to the dignity and sanctity of that Gospel dispensation which 
henceforth will be preached and ad ministered in this house. And what 
is there, my brethren, upon the earth or under Heaven, so great, so noble, 
so dignified, as to establish the sovereignty of truth, to fix an unerring 
rule of right conduct, to display and to impart to the poor and broken 
hearted the remission of sin, with all the other mercies of the Lord 1 But 
this interesting subject requires to be somewhat more unfolded. The 
Religion of Christ, my brethren, which will be announced here, comes, 
not resting on human aid or human eloquence, on the frail support of 
worldly wisdom or of worldly power. No, secure in her own strength, 
in the Divinity of her origin, she speaks and wills that she be heard ; she 
announces the decrees of her wisdom, and exacts submission from all 
those who prefer the possession of truth to the seeking after a lie. She 
preaches a Trinity of Persons in the ineffable nature of the Godhead ; a 
nature one and indivisible. She announces a God made man, a God 
annihilated, a God humbled even to the death of the Cross ; arid her only 
proofs of these mysterious truths is So saith the Lord ; and again, as it 
is in Jeremias, 34th Chapt. 5 v., because I have spoken the word saith 
the Lord. It is worthy, my brethren, of the grandeur, of the dignity, of 
the majesty of the Supreme Being, to possess thus an absolute dominion 
over the spirits of all flesh whether by captivating their understanding 
to the obedience of faith, or by keeping them in subjection through the 
force, through the evidence of truth ! He who can, by His infinite light, 
reveal to us when it pleaseth Him, truths, truths the most incomprehen 
sible, can also, by His supreme authority, oblige us to submit our under 
standings to Him without permitting us to search into the abyss of His 
Wisdom. Thus, then, it is not upon worldly wisdom, but on Eaith and 
Obedience, that the foundation of Christianity is laid. Nor, again, does 
it rest upon human eloquence. No, the ministers of this Religion who 
will stand here, are the successors of those humble fishermen who sub 
jected the Roman fasces to the feet of Jesus Christ. When Paul caused 
Felix to tremble on the judgment-seat, when the judge, not the accused, 
was compelled to seek a respite, it was a disputation on justice, and 
chastity, and judgment to come, with the virtue that went out of the 
Apostle, which produced those astonishing effects. By such means as 
these, and not by the sublimity of human speech, he and his companions 
upturned idols, converted nations, and left to us, as Augustine observes 
in his book on True Religion, the earth illuminated with the rays of 


Divine Truth. This doctrine, continued to our time, will go forth from 
this Temple to persuade by its own innate virtue, or rather by that virtue 
which descends from Christ ; it cannot return empty, for it is the Word 
of God, and must prosper in those to whom it will be sent. Divine in 
its source, modest and simple in its language, familiar in its expressions 
like the words of the Apostle, it will nevertheless move strongly and 
rapidly along, like the flood upon the plain, which retains the impetuosity 
of the mountain torrent which supplies its waters and impels its course. 
This doctrine, my brethren, thus independent andsupreme,is alone fitted 
to our wants ; we require, in the midst of our errors, not a Philosopher 
who disputes, but a God who directs. Our reasoning faculty is too slow 
and too unsettled, the objects of our investigation are too mysterious and 
too far removed ; we are utterly incapable of deciding, though we may 
argue interminably and dispute ; we want to fix a principle upon which 
to rest our judgment, we want to settle definitively, not only that, but 
also the rule of our conduct. For this, no reasoning is sufficient. The 
authority of God, or of His Son, or of those whom His Son hath sent, 
can alone decide our judgment and regulate our actions. Therefore it is 
that, standing here, we do not deem ourselves sufficient to think any 
thing of ourselves as if from ourselves, but all our sufficiency is from God. 
We rely on the authority of the Church, holding the Gospel in her hand, 
that we may not be tossed about by every wind of doctrine ; and, resting 
on this pillar, on this ground of truth, we discharge an embassy from 
Christ as if God exhorted through us. 

"Nor does this Religion which we preach require for its diffusion or 
support the aid or protection of Parliaments or Kings no more than that 
of worldly wisdom or of worldly eloquence. No, in the very establishing 
of our Religion upon the earth the design of God was to show its entire 
self-sufficiency, its absolute independence of all human power. It was 
only when He had founded immovably and raised to the very summit 
the divine edifice of Christianity, that He allowed Kings and Princes to 
enter it, as it is written in the Second Psalm : And now, O ye Kings, 
understand, be instructed ye who judge the earth. 7 Yes, it was by special 
grace, not through want or necessity, they were admitted, for the religion 
of Jesus Christ may confer favours but, like its Founder, it has no need 
of high protection. The world has threatened this religion, but she 
remained unmoved ; the world resorted to seduction and flattery, but she 
could not be seduced. Heretics have troubled and afflicted her, but she 
continued pure ; Schisms have torn her, but she preserved herself entire. 
Many have been led astray, the weak have been troubled, the strong 
have been shaken ; an Arms, an Origen, a Tertullian, who seemed to be 
her best support, fell with a mighty fall but the Religion of Christ 
remained immovable and unchanged. So, brethren, she will continue. 
Some, through ignorance, will blaspheme her ; others, like mute animals, 
corrupted by their own passions, will reject her ; but she will live, and 
live independent of all earthly power. Yea ! she will live and bring forth 
the children of God to a saving Faith, to an incorruptible inheritance, 
prepared to be manifested in them in the last time, according to St. Peter, 
when all will be accomplished. 

" But this Religion, brethren, does not consist of those truths alone 
which captivate whilst they enlighten the understanding of man. No, 
it presents to us also a code of morals sufficient to conduct us through 
that endless labyrinth of error and passion and habit in which we stray. 
This code was not less necessary for us than a rule of faith ; without it 
mankind would have been but half reformed. An improved Philosophy, 


tis true, had attempted to prescribe rules for human action, but she had 
attempted it in vain; she had presented, tis true, some wise, some salutary 
maxims, some disjointed portions collected, as it were, from the wreck of 
human knowledge, but who could detail the infinite variety of her 
irremediable errors 1 Not, my friends, to Philosophv, but to the Gospel 
as here preached, we must look for immutable rules of equity, for all 
those virtues which constitute and secure the temporal and eternal happi 
ness of man. 

The Gospel, in regulating morals, begins at the only right beginning; 
it lays its foundation in God. To Him it refers all things with Him it 
unites us, whole and entire, by a bond of the purest Charity, teaching us 
to love Him as a Father, to fear Him as a Lord, to confide in His Provi 
dence, to believe His word, to trust in His mercy, to hope for His 
rewards. This Gospel announces to us that, as One died for all, so all 
were dead, that we who now live, may riot live for ourselves, but Jive for 
God. Thus, victims with Christ, the Charity of God urges us, with the 
Apostle, to subdue our passions, to mortify our senses, to watch over and 
correct every irregular movement of our heart ; nay, it places a guard 
upon the eyes, lest death, through them, should enter into the soul ; it 
enters into the very recesses of the heart, and extinguishes within it the 
spark of hatred which, if lighted, might burn into a flame. In a word, it 
omits nothing necessary to subject the body to the spirit, and the spirit, 
whole and entire, to God. And it is this entire devotion to our Maker, 
and total sacrifice of self, which constitute the very essence of our moral 

" But, as we live for God, so we live amongst men ; and as He died for 
them all, so, for His sake and because He so loved them, we are also bound 
to love them as ourselves. If we can find a man for whom Christ has 
not died, let us, if you will, hate such a man ; but if He has died for all 
tor the Jew, for the Greek, for the freeman and the slave oh ! then, 
it is clear that, however estranged we may be from one another by evils 
inherent in our kind, we are yet brethren, and that no creed nor clan, no 
boundary or ocean, can place any child of Adam outside the pale of the 
Charity of Christ. Thus, then, the bond of social union is, or at least 
should be, protected by our union with God ; thus it is rendered inde 
pendent of the infirmities of human nature, inviolable amidst injuries 
and insults. From this source proceed alms-deeds, works of mercy, 
reconciliation with enemies ; in this originate respect, obedience, protec 
tion, patience, affability, meekness, fidelity, justice, and all those other 
virtues which protect States, enrich Kingdoms, bless families, sanctify 
individuals ; in a word, all those virtues which render the religion which 
prescribes them, the very image of God upon the earth. 

But what shall I say of those divine ordinances, those heavenly 
bacrarnents with which Religion in this Temple will always have her 
hands filled l Here, by Baptism, she brings forth children to a new life, 
enacmg the mark of wrath from their souls and renewing within them 
the linage of their God, from sons of perdition constituting them heirs to 
the Kingdom of Heaven. Here she confirms the growing Christian in 
his Faith, presenting him before the altar to renew his compact with his 
God, invoking the Eternal Father, through His Son, to sign the tender 
victim with the sign of Redemption and to strengthen him by the unction 
of His Holy Spirit against the assaults of the devil, the world, and the 
lesh. Here she prays to this Spirit to descend upon him, to replenish 
aim with wisdom, with understanding, with counsel, with knowledge, 
with fortitude, with piety, and the fear of the Lord : above all, to diffuse 


into his soul Charity, and to fix its seal upon his heart. Here she pre 
pares a table against all who afflict her children, crying aloud to them in 
the language of the Scriptures : Approach, eat the Bread and drink the 
Wine which I have mixed for you/ that wine which produceth virgins, 
as is said in Malachy ; that Bread, * of which he that eats, says Christ, 
shall live for ever. Here, above all, she proclaims aloud the re 
mission of sin, that mercy which surpasses all the works of the 
Lord, crying out with one Prophet that He is patient and of much 
compassion, and easy to forgive evil, or with another, * that if our sins be 
as red as scarlet, He will make them as white as snow, if as red as 
crimson, He will make them as white as wool. From this Sanctuary 
she sends forth her Ministers to console and fortify the departing spirit 
of the Christian, commanding them to despise danger, to forget fatigue, 
to disregard contagion, if they can only minister consolation to the 
afflicted soul or to free the conscience from that remorse which troubles, 
ah, too deeply ! and weighs upon the heart. Here, again, Religion selects 
the servants of the altar, here she enriches them with the grace of the 
Priesthood, here, by the imposition of hands and prayer, she imparts to 
them the Holy Ghost, and clothes them with the power of remitting sin. 
But the heavenly character of her dispensations is perhaps nowhere more 
conspicuous than when she employs them to regulate and sanctify that 
institution by which the human race is preserved and multiplied upon 
the earth. Marriage had degenerated from that state of simplicity and 
perfection in which it was first instituted. It had been written, Man 
shall leave father and mother, and cleave to his wife, and they shall be 
two in one flesh/ but what God had thus joined, man had attempted to 
separate. Polygamy and divorce had combined to debase and to degrade 
this sacred union. The Religion which was destined to reform man 
could not attain her end unless she restored Marriage to its primeval 
state ; hence she has done so by consecrating this contract as a great 
Sacrament and presenting the union of man and wife as a grace-giving 
symbol of the union of Christ with His Church. From this exalted 
model she draws, in the language of St. Paul to the Ephesians, an affect 
ing picture of its character, its privileges and duties, putting an end for 
ever to that polygamy, which was once permitted in order to multiply 
quickly the people of God, and to that divorce, which at all times is at 
once an inlet to immorality and an incentive to crime. She no longer 
permits conjugal affection to be divided. She employs it to cement the 
union of two hearts, that from this union, as from a common source, may 
flow the concord and peace of families, the endearing ties which unite 
the children of the same womb; the undivided interest, the sacred har 
mony with which parents, never to be separated, watch over the educa 
tion, maintenance, and establishment of their common offspring. 

" Such, beloved brethren, are the dignity, the truth, and sanctity of this 
heavenly Religion, for whose honour and maintenance you have built 
this house. Here, God will be adored in spirit and in truth, not in 
silence and in solitude alone though it is in solitude and silence He 
oftenest speaks to the heart, but also in splendour and magnificence, in 
a splendour which bespeaks His might, in a magnificence which befits 
His glory. Here, the Law of God will be incessantly proclaimed, here 
His voice will be upon the multitude, His voice will be in power ; here 
He will make the perverse, docile, and the proud of heart, humble, that 
all together may proclaim His glory. In this Temple the fountain, 
foreseen by the Prophet Zachary, will always be open to the House of 
David, and to the inhabitants of Jerusalem, that is, to all who resort to 


it, to cleanse them from their sins and iniquities, that their sins and 
iniquities the Lord may remember no more. Here, in fine. Religion will 
present you with her laws and ordinances, her rites and Sacraments, in 
order to strengthen and support you through all the trials and tempta 
tions of this mortal life, thus lightening or rendering bearable the heavy 
yoke which is placed on the shoulders of all Adam s children, from their 
coming into the world to their going out therefrom. And, O my God ! 
when Thou wilt call the heavens from above, and the earth, to judge Thy 
people, on that day when it will not avail us to have added house to 
house, as if we alone were to inhabit the earth, when it will be of no use 
to have numbered a long line of respectable ancestors,|to have been clothed 
in purple or gazed at by the capricious crowd, to be admired for our 
riches, our talents, or our beauty ; on that day, when it will more avail 
us to have wiped the tear from the cheek of the widow, or broken the 
bread to the orphan than to have numbered all the hosts of heaven and 
called every star by its proper name, on that day, my God ! when the 
heavens will be folded up as a garment, and this earth and this temple 
will be consumed together, grant that we who are now here assembled, 
and all those who, in a spirit of piety will invoke Thee in this house, may 
through the multitude of Thy tender mercies, through the merits of our 
Lord, Thy only Son, and the intercession of the Blessed Virgin and of 
all the Angels and Saints, be admitted into Thy temple which is above, 
that we may see Thee face to face, that we may sing for ever, the riches 
of the glory of Thy grace, and drink of the torrent of that pleasure which 
flows from beneath Thy Throne. Amen, Jesus, Amen ! 



The following Memorandum, in the handwriting of Dr. Doyle, is 
found in the " DIOCESAN BOOK," written by his Lordship " for the 
use of the Bishops of the Diocese." The Decrees referring to the 
Feast of St. Brigid, have not, as yet, been found, but that relating to 
the Church of Killeshin is in existence, and is in the possession of 
the Parish Priest : 

"In 1821, I obtained two Decrees; one, raising the Festival of 
St. Bridget to a double of the first class in both Dioceses, and the 
other, granting a Plenary Indulgence to all the faithful, &c., &c., on 
visiting any of our Parish Churches on any day within the Octave. 
The condition annexed is " to pray for the Propagation of the Faith." 

"I also obtained a similar Indulgence for the Church of Killeshin, 
for and after the Feast of the Invention of the Holy Cross." 

Copy of Decree of Pope Pius VII., dated 18th of May, 1821, 
granting a Plenary Indulgence to all the faithful who, being truly 
penitent and having received the Sacraments of Penance and the 
Blessed Eucharist, shall visit, between sunrise and sunset, the 
Parochial Church of Killeshin dedicated under the Invocation of the 
Most Holy Cross, on the Festival of the Invocation of the Holy Cross 
or any day during the Octave, and there pray for the Propagation of 
the Faith. This Indulgence is made applicable, by way of suffrage, 
to the relief of the souls in Purgatory : 


" Ex audientia SSmi. D.N. Dni. Pii, Divina Providentia, PP. VII, 
habita die 18 Maii, 1821. 

"Sanctitas sua referente me infrascripto S. Congnis. de Propaganda 
Fide Secretario, Omnibus et singulis utriusque sexus Christi fidelibus, 
qui vere poenitentes, Confessi, et Sacra Communione refecti, Ecclesiam 
Parochialem recenter extructam in Dicecesi Kildariensi, sub Invoc- 
atione SSmae. Crucis, loci de Killeshin, devote visitaverint, in die 
festo Inventionis SSmae. Crucis et diebus infra Octavam, ibique a 
solis ortu ad occasum per aliquod temporis spatium pias ad Deum 
preces effuderint pro Sanctae Fidei Propagatione, Plenariam Indul- 
gentiam, perpetuis temporibus valituram, et applicabilem quoque 
per modum sufFragii (accidente tamen consensu Ordinarii), beriigne 
concedit, atque in Domino misericorditer impertitur. 

" Datum Romae, ex .ZEdibus dictae Sacrae Congregationis, Die et 
Anno quibus supra. 

" Gratis absque ulla omnino solutione quocumque titulo. 

" C. M. PEDICINI, Secretarius. } 

" Visis supra relatis, omnino volumus ut prsefata Indulgentia 
Plenaria a Sanctissimo Domino Pio Papa VII. concessa, publicari 
possit et obtineri ab omnibus Christi fidelibus. ut supra. In cujus 
fidem, etc. 

" Carloviae, hac die ll a Januarii, A. D. 1822. 

" FT. Jacobus Doyle, Epus. Kild. et Leigh." 

" The following account of the names and addresses of the rural 
deans in this Diocese, and those of the several parish priests in the 
district of each, with the Catholic population in round numbers 
subject to each pastor, was written by Dr. Doyle, May 4th, 1827."- 
From Short "Life ofJ.K.L.," p. 25. 


Name. Parish. Catholics. 

Right Eev. Dr. Doyle, Carlo w, 6500 

Rev, Thomas Tyrrell, Tinryland, 4500 

William Kinsella, Ballon, 4000 

William dowry, Tullow, 6000 

JohnGahan, Rathvilly, 7500 

John Kelly, Clonmore, 6000 

John Shea, Baltinglass, 7000 

Mr. Dolan, Hacketstovvn, 6000 

Michael Rafter, Killeshin, 4500 

Patrick Hickey, Aries, 5500 

Mr. Dowling, Doonane, 4500 





Very Rev. Michael Prendergast, 
D.D., V.G., 

Rev. James Maher, 
Daniel Nolan, 
John Walsh, 
Patrick Keogh, 
Thomas Dowling, 
Mr. Cummins, 
Mr. Doyle, 

Very Rev. Nicholas O Connor, 


Rev. Maurice Hart, 
Mr. Fitzpatrick, 
,, Mr. Delany, 
Mr. Keogh, 
Mr. Malone, 
Mr. Doyle, 


Very Rev. John Dunne, R.D., 
Very Rev. A. Duane, D.D., V.G 
Rev. A. Dunne, 

John Dunne, 

James Kinsella, 

Mr. Rigney, 

Mr. Murphy, 


Very Rev. M. Flanigan, R.D., 
Rev. Mr. Earl, 

James Colgan. 

1<\ Haly, 

M. Kearney, 

Mr. Nolan, 

Mr. Doyle, 

Mr. Nolan, 

T. Nolan, 

John Lalor, 

,, P. Brennan, 

Mr. McMahon, 


Parish. Catholics. 

Bagenalstown, 10,000 

Leighlin Bridge, 6500 

Gore s-bridge, 6000 

Borris, 8000 

Graignamanagh, 7500 

St. Mullin s, 4500 

Myshall, 4000 

Clonegal, 6500 



















., Mountmellick, 







































Hugh Cressy, M.A., was born at Wakefield in Yorkshire, and 
educated at Oxford, of which he was elected a Fellow of Morton 
College. He came to Ireland with the Earl of Strafford, to whom he 
was chaplain, as also to Lord Falkland. He was appointed a 
Prebendary of Christ s Church and of St. Patrick s, Dublin, and was 
installed Protestant Dean of Leighlin. In 1644, he travelled as 
Tutor, with Charles Berkley, afterwards Earl of Falmouth, and in 
1646 he made a recantation of Protestantism, at Rome, from whence, 
returning to Paris, he published the motives that induced him to take 
that step. From the period of his conversion he was almost 
incessantly engaged in controversy. Amongst his antagonists were 
Bishop Stillingneet, and Hyde, Earl of Clarendon. Some years 
before his death he became a Benedictine monk in the English 
College of that Order at Douay, and thenceforth was known as Brother 
Serenus. Alter a residence of seven years at Douay, he returned to 
England, and died on the 10th of August, 1674, "respected by both 
Catholics and Protestants for his talents and the moderation of his 
sentiments." COTTON S Fasti. Ecd. Hib. The following is the list 
of his Works, as given in HARRIS S WARE, Writers of Ireland, Book 
II., p. 356:- 

Exomologesis : Or a faithful narration of the Occasion and Motives 
of his Conversion to the Catholic Unity. Paris, 1647, 1653. 8vo. 

Sanda Sophia: Or directions for the Prayer of Contemplation. 
Douay, 1657, 2 vols., 8vo. 

Certain Patterns of Devout Exercises of immediate Acts and 
Affections of the Will. 

R. Catholic Doctrines no novelties ; Or an Answer to Dr. Pierce s 

Court Sermon miscalled The Primitive Ride of Reformation. 1663. 8vo. 

A Non est Inventus, returned to Mr. Ed. Bagshaw s Inquiry, and 

vainly boasted discovery of weakness in the grounds of the Church s 

Infallibility. 1662. 8vo. 

Letter written to an English Gentleman, 16 July, 1662, wherein 
Bishop Morley is concerned. London, 1683, 4to. 

The Church History of Brittany, from the beginning of Christianity 
to the Norman Conquest. 1668. Folio. 

An answer to part of Dr. Stillingfleet s book entitled : Idolatry 
practised in the Church of Rome. 1672. 8vo. 

Fanaticism fanatically imputed to the Catholic Church by Dr. 
Stillingneet, and the Imputation refuted and retorted. 1672. 8vo. 
Question, Why are you a Catholic 1 Question, Why are you a 
Protestant? 1673. 8vo. 

Epistle Apologetical to a Person of Honour, touching his Vindica 
tion of Dr. Stillingfleet. 1674. 8vo. 
Reflections on the Oath of Supremacy. 

He also published, Sixteen Revelations of Divine Love, shown to 
a devout Servant of our Lord, called Mother Juliana, an Anchoret 
of Norwich, who lived in the days of King Edwd. IV; 1670. 8vo. 


And he changed from old into modern English, more compendiously, 
a book written before the Reformation, entitled : The Divine Cloud 
of unknowing, and of the Council referring unto the same. But this 
is still in MS. 


The subjoined " List of Popish Recusants in the County of Kildare, 
convicted at a sessions held in Naas, 1658," has been copied from the 
original parchment scroll preserved in the Public Record Office, 
Dublin. Reference in Catalogue Miscellaneous Piolls, Bermingham 
Tower, N., Press and Shelf, 4.) We give, in connexion with it, the 
form of the oath of abjuration refused for conscience sake by those 
whose names are here set down, and the severe penalties attaching 
to this refusal. 


"I. A. B., abhor, detest and abjure the authority of the Pope, as 
well in regard of the church in general as in regard of myself in 
particular. 1 condemn and anathematize the tenet that any reward 
is due to good works. I firmly believe and avow that no reverence 
is due to the Virgin Mary, or to any other saint in heaven ; and that 
no petition or adoration can be addressed to them without idolatry. 
I assert, that no worship or reverence is due to the sacrament of the 
Lord s Supper, or to the elements of bread and wine after consecration, 
by whomsoever that consecration may be made. I believe there is 
no Purgatory, but that it is a popish invention; as is also the tenet 
that the Pope can grant indulgences. I also firmly believe that 
neither the Pope nor any other priest, can remit sins, as the papists 
rave. And all this I swear," etc. Morison s Threnodia, p. 31. 

" The penalty enacted against all who should refuse to take this oath 
was the confiscation of two-thirds of all their goods, which penalty 
was to be repeated each time that they should prove refractory. It 
was expected that the Catholic gentry, already reduced to poverty 
by continued exactions, would be terrified into compliance, by the 
dread of absolute penury and utter ruin that now impended over 
them. Another sort of penalty was enacted against those of the 
poorer classes, namely that of transportation as bond-slaves to the 
Barbadoes. In every town commissaries and officers were specially 
deputed, as in the present instance, to receive this oath, and these 
received instructions from Government to commence with such 
persons as would probably assent to the oath, and to proceed in the 
matter with the greatest energy. At this moment of peril for the 
faith of our people, the Catholic clergy were everywhere to be seen 
abandoning their hiding-places to encourage their flocks ; nor were 
their exhortations made in vain. The innate constancy of the whole 
nation to the Catholic faith shone forth with such splendour, that a 
like instance of national constancy can nowhere be found in history. 
All, animated with the spirit of faith, declared that they were ready 


to endure extreme torture, rather than obey the impious edict. Even 
the most wealthy betrayed no apprehensions, and they avowed that 
of all the penal enactments, this was the most grateful to them ; for 
in the others some secondary motive was often assigned, but here, the 
only and express motive was hatred to the Catholic faith, for which 
it would be a matter of joy to sacrifice whatsoever they possessed. 
See the Bishop of Ossory s Life of Archbishop Plunkett, Introduction 
p. hi. His Lordship amongsb his authorities, quotes an interesting 
contemporaneous MS. preserved in the Archives of the Irish College 
in Rome : Relatio quorumdam qucB in Hibernia acciderunt circa 
jur amentum quod aljurationis vacant, a Cromwello Catholicis injunctum 

Although those returned as of the Barony of Kilkea and Moone, 
were not subjects of the Diocese of Kildare, yet it is thought best to 
reproduce the List in full. The descendants of those who thus con 
fessed the Faith at such sacrifice, will, no doubt, be gratified in 
having this Roll of Honour brought under their notice. 


At a sessions of the peace held for the said county att Naas, in the 
county aforesaid, on Tuesday, the 12th day of October, in the year 
of our Lord, 1658, before Sir Robert Meredith, Knt., Sir John Hay, 
Knt., Danniell Hutchinson, Esq., Eichard Tighe, Esq., and William 
Sandes, Esq., Justices assigned to keep his Highness s peace in the 
county aforesaid, by virtue of his Highness s Commission, under the 
great seale of Ireland, bearing date the 30th day of September, in 
the year of our Lord 1658, to said and other, their fellow justices of 
the peace and keepers of the publick peace in and throughout the 
said county as aforesaid, to heare and determine severall tresspasses, 
offences and misdemeanours, in the said county, whose names ensue, 
viz. : Peeter Holmes of Donore, Gent., John Shorter of Turnings, 
Gent., Bartholomew Turner of Naas, Gent., George Clarke of New- 
land, Gent., Thomas Cooley of Mullaghcash, Gent., Thomas Grorock 
of Killishin (Killeshee), Gent., Robert Thornton of Cappock, Gent., 
John Warren of Clane, Gent., Thomas Samon of Dunore, Gent., John 
Devenish of Longtowne, Gent., William Wright of Castle Dirmott, 
Gent., William Leitshfeild of Rath Coffy, Gent., John Yorke of 
Kilcock, Gent., Richard Nicholls of Kilcullen, Inkeeper, and George 
Carter of Killbegs, Gent., 

Barony of Kilkea} 

and Moone. ) 

Walter Raughter of Little Birton, 


John Me William of the same, yeoman, 
Walter Nagle of same, yeoman, 
William Lanagan of Kilkea, yeoman, 
Garratt Tallon of same, yeoman, 
Danniell Kelly of same, yeoman, 

Dermott Hanlon of same, yeoman, 
Garratt Eaden of same, yeoman, 
Darby Curren of same, yeoman, 
Edmond Nowland of same, yeoman, 
John Kensallagh of same, yeoman 
Thomas Power of same, yeoman, 
Darby Cottner of same, yeoman, 



Nicholas Dwyer of same, yeoman, 
Michall Stayne of Brigh, yeoman, 
John Byrne of same, yeoman, 
Loughlin Boge of Nicholastown, yeo 
Hugh McLouglin of Grangemellan, 

Edward Tallan of Balloghmooney, 

Nicholas Crossan of same, yeoman, 

Patrick Archbould of , yeoman, 

Matthew Archbould of , yeoman 

Hugh Doyle of Ballyburne, yeoman, 
William Duffe of same, yeoman, 
Edmond Prendergast of Bromples- 

towne, yeoman, 
James McDonogh of Crookestown, 


Donogh Ffollior of same, yeoman, 
Marews Rafter of Castledermott, yeo 

Joseph Ash of same, yeoman, 
Danniell McWilliam of same, yeoman, 
Hugh Hadon of same, yeoman, 
James Sheridan of same, yeoman, 
Morris Carudy of same, yeoman, 
Patrick Mottley of same, yeoman, 
Darby Morphy of same, yeoman, 
Owen McConnell of same, yeoman, 
Owen Phealan of same, yeoman, 
Teig Ffealan of same, yeoman, 
William Murphy of same, yeoman, 
Daniel Mcffienny of same, yeoman, 
Donogh Divy of same, yeoman, 
Edmond Lawler of same, yeoman, 
John Cloore of same, yeoman, 
Thomas Fitzgerald of St. John s, yeo 


John Mottley of same, yeoman, 
Walter Fallen of same, yeoman, 
Teig Kealy of same, yeoman, 
Morgan Murphy of same, yeoman, 
Patricke MoWilliam of same, yeoman 
Conly Brine of same, yeoman, 
Keagher Roe of same, yeoman, 
OwenMcShane, Sherriffe s Bailiffe, 
James Fallen, 
Peter Wall, 
Edmond Nash, 
Morgan Byrne, 
Patrick Headon, 
William Brine, 
Edmond Duller, 
James Nolan, 
William Nashe, 
Barony oj Clane : 
Hugh Brennan of Clane, yeoman, 
Turlogh Ffarrall of same, yeoman, 
Denis Beaghan of same, yeoman, 
Morgan Curran of same, yeoman, 

)anniell Tagan of same, yeoman, 
ames Kelly of same, yeoman, 
Connor Donnello of Maudlins, yeoman, 
Mmond Donnello of same, yeoman, 
ohn Brinan of Clane, yeoman, 
arby Delany of same, yeoman, 
"hady Nowland of same, yeoman, 
turthogh Brinan of same, yeoman, 
)arby Duffe Costello of Newtowne, 

William Enos of same, yeoman, 
joughlin Kena of same, yeoman, 
ohn Ash of same, yeoman, 
Cdmond Doyne of same, yeoman, 
3ollo McDonnell of same, yeoman, 
Cornelius Sheih of same, yeoman, 
Thomas Beahan of same, yeoman, 
Fames Savadge of Beatoghstowne, 


Nicholas Walsh of Stickines, yeoman, 
Vlurogh Enges of Curryhills, yeoman, 
[)anniell Rourke of same, yeoman, 
John Clonee of Killbegs, yeoman, 
James Donniell of same, yeoman, 
Daniel Corinuck of same, yeoman, 
Edmund Cormuck of same, yeoman, 
William Dullen of Longtowne, yeoman, 
Morris Quiggin of Barrettstowne, yeo 

Dermott Banan of Landanstowne, yeo 

John Banan of same, yeoman, 
Edmond Dullen of same, yeoman, 
Teig O Bryan of Clane, yeoman, 
Thomas Whelan of Grigges, yeoman, 
James Diggin of same, yeoman, 
Hugh Sand of Blackwood, yeoman. 
George Bermingham of same, yeoman, 
William Fforan of same, yeoman, 
Phillip Birne of Downing, yeoman, 
John Grais of same, yeoman, 
Thomas Greame of same, yeoman, 
John Whogan of same, yeoman, 
John Boine of same, yeoman, 
James Headon of Hodgestown, yeoman, 
Shane Murraghan of same, yeoman, 
Charles Mannering of Carrogh, yeoman, 
Nicholas Wolverstowne of Garboth, 


Patrick Moran of same, yeoman, 
Teig Brislan of Donore, yeoman, 
Teig Herin of same, yeoman, 
John Lawlor, of same, yeoman, 
Donogh Connor of same, yeoman, 
William Lawlor of same, yeoman, 
William Healy of Barrettstown, yeo 

Edmond Lawlor of Donore, yeoman, 
Teig Doyne of same, yeoman, 
Edmond Flannagan of same, yeoman, 


Darby Heres of Oldtowne, and every of those the said persons soe 
respectively presented, are of the age of sixteen years and more, and 
are Papists, and every of them is a Papist, upon whom the said 
Justices of the Peace in the said open sessions, according to an Act 
of Parliament, Intituled an Act for Discovering, Convicting, and 
Repressing of Popish Recusants, made att the Parliament begun att 
Westminster, in England, the seventeenth day of September, in the 
yeare of our Lord, 1656, Did make Proclamation by which it was 
commanded that every person soe presented as aforesaid, should per 
sonally appeare att the next generall sessions of the peace to be 
holden for the county aforesaid, and there to take and subscribe the 
oath of abjuration mentioned in the said Act of Parliament. 

And now att a general session of the peace held for the said county 
att Naas, on Tuesday, the eighteenth day of January, 1659, before 
Sir John Hoy, Knt., Danniell Hutshinson, Esq., Richard Tighe, Esq., 
John Hewetson, Esq., William Hoy, Esq., and William Sandes, 
Esq., Justices assigned to keep His Highness peace in the county 
aforesaid, by virtue of His His Highness Conins., under the great scale 
of Ireland, bearing date the Thirtieth day of September, in the yeare 
of our Lord, 1658, to them and other, their fellowes Justices of the 
peace and keepers of the peace in and throughout the said county, 
and to hear and determine severall, tresspasses, offences, and mis 
demeanours in the said county, directed, the said Walter Raughter, 
&c., (here all the above names are repeated), being solemnly called, 
did not appear, nor any of them Did appeare, nor take, nor subscribe 
the said oath of abjuration mentioned in the said Act, but made 
Default, and every one of them Did make Default and Did not enter 
his or their appearance upon Records, according to the forms and 
effects of the said Act of Parliament. 


Number of Regular and Secular Clergy, in 1698. 
From an Account of the Catholic Clergy in Ireland, in 1698, by 
Captain South, it appears that there were, in the County of Kildare, 
9 Regulars and 16 Seculars; in the County Carlo w, 8 Regulars and 8 
Seculars ; and in the King s County, 13 Regulars and 19 Seculars. 

In a RETURN to a Eegal Visitation, A.D. 1622, by Bishop Pilsworth, 
it is stated that, by the ancient Rolls of the Bishopric, it appeared 
that there were 70 parishes in the Diocese of Kildare, and in every 
parish a church excepting Killadory, Dinn-murichill, Grange, and 
Ballyinany, and that the roof of the Cathedral had been pulled down 
in the last war. 




No., and Names of Chapels. 


No. in Confra 

Chapels buil 
or improved 

Suits of Vestments, 

Leighlin, St. Patrick s,) 



Ballinabranna, St. 
Bridget s, ) 





Tullow, Nativity 


Ardattin, St. Patrick, j 


A good number 


15, 4 Copea, 

2 Suits, 

Grange, Chapel of Ease J 
Baltinglass, 1 


2 Suits, 
5 suits, 1 cope, 

Bumba Hall, 
Stratford, j 





Ballinakill, B.V.M., ) 
Mountain, \ 







2, and 2 of Mr. 


Xtian. Doct. 123 

Walsh, 1 cope, 

01 Q 7 

2 censors, 

Ballymurphy, j 

olo < 




Rahanna, * 



Mountmellick, St. J 

Peter s, 




7, and Cope, 

Clonoughado, St. ) 

Mary s, 




Nearly same 


Two, censor, 

Rathvilly, St. ~| 

Patrick s, 


Kiltegan, Assumption f 

11,2 Sets Da 





matics, 1 cope,. 

Englishtown, St. 

1 censor, 

Bridget, J 


Glinn, St. Mullin s, j 



Drummond, St. 


Nearly same 

Mullin s, J 



Paulstown,Assump- \ 

tion B.V.M., ( 
Goresbridge, Holy ( 


A good number 



Trinity, J 



Mountrath, St. Fintan \ 
Clonard, Chapel of 




flO, 1 cope, 

Ease, j 


Raheen, St. Fintan, \ 



, 1 Remonst., 

Shanahoe, j 





Abbeyleix, ) 
Bally roan, j 





Killeshin, Holy Cross, \ 
Graigue, B.V.M., / 





Rathoe, ) 





Ballon, } 




3 and censor, 

Six suits in 

Lyons, St. Anne, ) 



Parish and & 

KiU, St. Bridget, j 





Aries, ) 








Killeen, ) 


i"o be built, 


* Copied from a Manuscript in the hand- writing of Dr. Doyle. 




Chalices, &c. 

No. of Vols. in 

School houses, when built. 

No of 

No. of 

1 Chalice, 1 Ciborium, 

72 Vols. 

Old chapel, ( 


3398 j 


1 old Chalice, 

6 Vols. 

No school-house, ( 

3 Chalices, 2 Cib., 1 Re 




School-house built, 

1826, 1 


2 Chalices, 1 Remonst., 

110 . 


Built lately, / 




School-ho. built, 1818, j 

4064 -| 




No school-house, \ 





Built lately, / 
Do., \ 

4000 5 


1, and 1 of Mr. Walsh, 


To be built immediately, 


5400 j 




Built lately, 




Do., ( 


2, one Ciborium, 


Built lately, j 






2, Remonstrance, 





2, 1 Cib., 2 Remonst., 


To be built, |- 




Built lately, 





No school-house, j 
Built lately, [_ 


I 3 

To be built, J 

3050 j 



Built lately, / 






No school-house, ] 

/ 3 Chalices, 2Remonst. 


Built lately, \ 


\ &c, 



2500 | 





Building, ( 
No school, \ 

2500 { 


2, and 1 Cibor., 


No school-house, ( 
Built lately, \ 

2500 { 



2, and Remonst., 


No school, ( 
Built, \ 

3200 { 


1, 1 Remonst., 


School, f 
Do. \ 

2197 | 





School, j 
No school, 

1000 j 




Built, ( 



No school, 1 





2 Built, ( 



Ho., and Names of Chapels. 


No. in Confra 

Chapels built 
or improved. 

uits of Vestments. 

Tinryland, ) 
Bennekerry, j 
Ballyadams, \ 






Wolf-hill, ) 








Portarlington, \ 


246 and 56 


Six and 1 cope, 





Clonbullogue, ^ 






Walsh Island, ) 



No Vestments, 

Stradbally, St. James \ 

the G., 



Baker, St. Edanus, ) 


Monasterevan, \ 






Nurney, ) 





Greatly en 



Kilclonfert, \ 



Not yet 




Carbery, B. Trinity, \ 
Dunfort, ) 




Newbridge, I 

Two-mile-house, ) 





Hacketstown, \ 



Kilanmote, f 


1 A 



Knockanana, 4 





Mountain Chapel, 



Naas, St. David, 


No Confraternity 



Kilcock, ] 


Newtown, J 
Prosperous, V 


Caragh, i 
Mayo, B.V.M., > 
Dunane, St. Abban, J 





Clonegal, ) 
Barragh,] j 








Edenderry, B.V.M., ) 


Eight, 1 cope, I 

Ehode, SS. Peter and J 




Paul, ) 

5 Missals, 

Myshall, S. Crucis, > 
Drumfea, ) 




Six, and cope, 

Clonmore, \ 



Eolquiggan, ( 




Two, 1 cope, 1 




Knockballestein, / 


Kildare, St. Bridget, V 
Rathangan, St. Patrick) 




Two, 1 cope, 
Two, etc., etc., 



Chalices, &c. 

No. of Vols. in 

School-housef, when built. 

No. of 

No. of 



No school, 


2000 1 












To be built, 




To be built, 



2 and a Remonst, 







2 Built, 






2 Built, 





No school, 






2500 4 


No Chalice, 

No Library 






No school, 







3000 ] 


2 and a censor, 


2 Built, 






3200 ( 







3 Chalices, Gib, & Re 







3500 ) 











1600 | 



tfo, unknown 



2000 { 









Sacristy built, 
No school, 









3 and Ciborium, 






No school-house, 


2623 { 







3994 j 




Built lately, 









3 Chalices, 1 Cib, 1 


Schools, but not at- 



tachedto chapels. 






No school-house, 


2639 | 




Built lately, 






1, and 1 Remonst,, 



2, 1 Ciborium, etc., 


2 schools, built lately, 
2 Do, Do, 


3600 | 




No., and names of Chapels. 


No. in Confra 

Chapels built 
or improved 

Suits of Vestments. 





Ballyfin, St. Fintan, 




Two, 1 cope, etc. 










Killeigh, St. Bridget, 











Graig, St. Bernard, 


Nearly same, 


Ten, cope, etc., 







Johnstown, ) 







Kilreny, ) 



Maryborough, } 


Heath, j 


Carlo w, B. V. M., ) 
Title of Assumption,) 



20 good, 7 bad,2 
sets Dalmatics, 

2 copes, cen 

sor, cruets, 2 pr. 

plated candle 

sticks, 4 small 

do., 3 Missals, 

2 grand Ante- 

pend., 1 Ben- 

edn. Veil. 



Chalices, &C. 

No. of Vols. in 

School-houses, when built. 

No. of 

No. of 








Built lately, 





School-house, ( 
No school-house, j 
2 schools, ( 





Built lately, ( 

4000 I 




Do., ( 


2, & 1 Pyxis, 


2, built lately, V 
2, do., 1 

4400 | 



Small No. 

Building, ( 

2400 j 



Do., ( 


5 Chalices, Ciborium, 


Built for many years, 







Whilst this work was passing through the Press, Dr. Kane, whose 
interest in its compilation was manifested by the very effective aid he 
rendered in the collection of materials for it, has been summoned to 
his eternal reward. The melancholy intelligence was received with 
sincerest grief, especially by those to whom his friendship was one of 
the dearest treasures of their lives. There never was a truer, more 
faithful friend, never a man more single-minded and unselfish. He 
was a model of ecclesiastical virtue. Entirely devoted to the spiritual 
interests of his people, he lived within the sanctuary, and shrank 
from the demonstration of esteem and regard which the beauty and 
nobleness of his character could not fail to win. Everywhere he 
laboured he has left behind him monuments of his disinterestedness 
and zeal. In Baltinglass, of which he was Parish Priest for thirteen 
years, he has made the Parish Church a very attraction to the faith 
ful. The Convent, which he built for the Sisters of the Presentation 
whom he introduced some ten years since, is in itself an abiding 
monument of his judgment and taste. This and every other work 
and improvement that he effected in the parish were carried out with 
out making a single demand on his people. He could say with the 
Apostle, I seek not yours but you ; and we confidently believe that 
he never received a shilling that he had not already devoted to some 
purpose of charity or religion. 

Dr. Kane s parents resided at Ardnahue, in the County of Carlow ; 
he was born on the 3rd of March, 1822. Having received his 
primary education partly at the Monastery of Tullow, and partly at 
the Diocesan School, Carlow, he entered upon his ecclesiastical 
studies at Carlow College, where he was ordained sub-deacon on the 
30th of May, 1845. He completed his theological course at Maynooth, 
where he had the advantage of reading, as a Dunboyne student, 
under the distinguished Dr. O Hanlon. Dr. Kane received Deacon- 
ship at Maynooth, June 5th, 1846, and Priesthood, June 17th, 1848. 
He was a man of unquestionable talents and ability, and won the 
highest honours and distinctions at every stage of his College course. 
On the termination of his studies he was appointed, first, Dean of the 
Lay House, and subsequently, Professor of Natural Philosophy, in 
Carlow College. At this period his ability and fame as a preacher 
attracted the attention of the present Cardinal Newman, then Rector 
of the recently-established Catholic University in Dublin. At the 
request of Dr. Newman, Dr. Kane delivered a course of lectures in 
the Church of the Catholic University, which are declared by those 
who heard them, to have been conceived and delivered in a very high 
and effective style of Christian Oratory. At this time, too, his 
services were secured to conduct Retreats in various Colleges and 
Convents throughout the country; some will still remember the 
impressive and edifying Retreat which, while yet a young man, nearly 
30 years ago, he gave to the clergy of his native Diocese. Failing 
health obliging him to relinquish his Professorial duties, he was 


appointed to the Mission, first, in 1857, as Curate in Leighlin-Bridge, 
and then, on the 3rd of March, 1860, as Administrator at Tullow. 
He was promoted to the pastoral charge of Philipstown on the 4th 
of January, 1867, and, finally, was transferred to Baltinglass in June, 
1871, He was appointed Vicar-General of the Diocese in succession 
to the late Dr. Healy of Monasterevan, in 1878. It is not for us to 
tell the ability, the tenderness, and the prudence with which the 
duties of. his exalted and onerous office were discharged. 

Dr. Kane had a most tender devotion to St. Philip Neri, after 
whom, indeed, his character seems to have been specially formed. 
On his appointment to Philipstown he wrote that he gloried to be 
under the shadow of St. Philip ; and on his death-bed he prayed most 
fervently to " dear St. Philip," to whom he acknowledged he was 
so much indebted. No wonder that a warm and lasting friendship 
sprang up between him and that other still greater child and client 
of St. Philip, Cardinal Newman. The following touching letter was 
received from this great Oratorian in reply to one announcing the 
death of Dr. Kane : 

"The Oratory, Birmingham, July 20th, 1883. 
if DEAR PROFESSOR MURPHY, I am much pained to hear of Dr. 
Kane s death. It recalls to my mind the friendly and familiar 
intercourse I had with him so many years ago. At that time Cardinal 
Cullen sanctioned the prospect of the establishment of a house of the 
Oratory at Dublin, and Dr. Kane was one of those who showed 
special interest in the undertaking. And now I hear of his death, 
I have the most pleasant and affectionate recollections of him. God 
rest his soul, or rather, may he pray for us. 
" Your faithful servant, 


" P.S. I am much touched to be told of his people s intended 
altar to our great Saint,* in his parish church. May I offer 5 for 
that object V 

The priests who laboured with Dr. Kane and who knew his sterling 
worth, the people to whose welfare he devoted every thought of his 
mind and every moment of his life, will mourn long the saintly and 
unselfish man of God who went about doing good, inflamed indeed 
always with energy and zeal, but of whom, after his Divine Master, 
it may be written as truly as of any man who ever lived, l That the 
bruised reed he would not break, and the smoking flax he would not 
extinguish. Dr. Kane died on Monday, the 2nd of July, 1883 ; his 
Month s Memory Office took place on Wednesday, the 1st of August, 
on which occasion the Very Rev. M. J. Murphy, V.P., and Professor 
of Theology, Carlow College, pronounced his Panegyric, from which 
the foregoing brief memoir has been in chief part extracted. 

* It lias been decided that the Memorial to Dr. Kane is to take the shape of 
an Altar dedicated to St. Philip Neri. 




ST. CONLAETH, first Bishop of Kil 
dare, 1 

IVOR and LONY, stated by some to 

have preceded St. Conlaeth, . note, 1 
ST. CONLAETH, before his appoint 
ment as Bishop, a Recluse at Old 
Connall,. , . . . 2 

,, visit to Rome; a 

skilled Artificer in gold and silver, ,, 

death; Description of 

Church of Kildare and Shrines of 
St. Brigid and St. Conlaeth, by 

Cogitosus, 3 

ST. AED, or HUGH, .... 4 
Those styled Abbots, probably Bis 
hops of Kildare, .... 5 
Loichene Meann, Abbot of Kil 

Forannan, Abbot of Kildare, . ,, 
MAELDOBORCON, Bishop of Kildare, . 
ST. TOLA, Bishop of Clonard and of 

Kildare, 6 

Dodimog, Abbot of Clonard and 

Kildare, ,, 

Cathal, Abbot of Kildare, . . 
ENTIGERN, Bishop, killed at Kildare, ,, 
LOMTTJILE, Bishop of Kildare, SNED- 
HBRAN, Bishop of Kildare, 
Endus, Abbot of Kildare, 
Faelan, Abbot of Kildare, 
Airbheartach, of Kildare, 
Laisren, of Kildare, . 
Muireadach, Abbot of Kildare, . 7 
Siadhal, or Sedulius, Abbot of 

Kildare, .,.., 
TUATHCHAR, Bishop of Kildare, . 
OHTHANACH, Bishop of Kildare, . 
AEDHGENBRIT, Bishop of Kildare, . 
COBHTHACH, Abbot and Bishop of 
Kildare, . . . . . 
Chariot Races at Curragh, note, ,, 
MAENGAL, Bishop of Kildare, . . 8 

of Kildare, . . . . , ff 
LACHTAN, Bishop of Kildare, . . 

SCANNAL, Bishop of Kildare, . 

Bishop of Kildare, . 

Sinbne, Abbot of Kildare, . 
Flanaghan Ua Riagain, Abbot of 

CRUNMOEL, Bishop of Kildare, . 

MAELITNAN, Bishop of Kildare, 
Cuilan, Abbot of Kildare, . 
Mured Mac Faelan, Abbot of 

Kildare ; Author of Fourth Life of 
St. Brigid, Published by Colgan j 
extracts from Preface, . 

MURCHAD MAC FLAN, Bishop of Kil 
dare, , 

MAEL MARTIN, Bishop of Kildare, . 

of Kildare, 

KELIUS, Bishop of Leinster, . 

Bishop of Kildare, .... 

FERDOMNACH, Bishop of Kildare, . 

CHAN, Bishop of Kildare, and of all 
Leinster, ..... 

AEDH O HEREMON, Bishop of Kil 
dare, . ... 

FEA.RDOMNACH, Bishop of Kildare, . 




FINN MAC GORMIAN, Bishop of Kil 
dare ; previously Abbot of Newry; 
assisted at Synod of Kells or Melli- 
font ; Author of Book of Leinster t 

hop of Kildare ; Siege of Carrick, 
Co. Wexford, . 

NEHEMIAS, Bishop of Kildare, . 

Cloncurry, Archdeacon, and after 
wards Bishop of Kildare, 

RALPH DE BRISTOL, Treasurer of St. 
Patrick s, Dublin, Bishop of Kil- 






dare ; grants certain Indulgences ; 

wrote Life of St. Laurence O Toole, 

JOHN DE TAUNTON, Canon of St. 

Patrick s, Bishop of Kildare, 

On death of Simon, part of Chap 
ter elected Stephen, Dean of 
Kildare, another part elected 
William, Treasurer of Kildare; 
Pope Nicholas III. annulled 
both elections and appointed, 
dare, ...... 

Pope Nicholas s Taxation, . 
WALTER DE VEELE, sometimes called 
WALTER CALF, Chancellor of Kil 
dare, appointed Bishop of Kildare; 
Parliament held in Kildare, . 
and Archdeacon, afterwards Bis 
hop of Kildare, . . . . 

THOMAS GIFFARD, Chancellor, Bis 
hop of Kildare, .... 


of Kildare, 

GEORGE, said to have been Bishop 

of Kildare, 

Bishop of Kildare, .... 
THOMAS, Bishop of Kildare, 
DONALD ORICI, Bishop of Kildare, . 
JOHN MADOCK, Archdeacon, ap 
pointed Bishop of Kildare, . 
Bale mentions one Quaplod, 
O.C.C., as Bishop of Kildare, 
but is probably mistaken, . 
WILLIAM, Archdeacon, appointed to 
See of Kildare, .... 

of Kildare, 

RICHARD LANG, Bishop of Kildare, . 
DAVID, appointed Bishop, but died 

before Consecration, 
JAMES WALE, O.S.F., Bishop of Kil 
dare, . 

EDMUND LANE, Bishop of Kildare ; 
founded College at Kildare for 
Dean and Chapter ; assisted at 
Coronation of Lambert Simnel ; 
assisted at Provincial Synod held 
at Christ s Church, Dublin, . 
Suit at law between Archbishop 
of Dublin and Chapter of Kil 
dare, regarding right of Visita 
tion during Vacancy of See. . 
Letter of Earl of Kildare to 








Cardinal Wolsey, asking for 
the appointment to See of 
Edward Dillon, Dean of Chap 

THOMAS DILLON, Bishop of Kildare, . 
PETER STOLL, O.S.D., Bishop of Kil 
dare ; reference to him in State 


WALTER WELLESLEY, Prior of Conall, 

appointed Bishop of Kildare, . 
of Kildare ; died shortly after ap 

THADY REYNOLDS, Rector of Olmar, 
in Meath, appointed Bishop of Kil 

trick s, Bishop of Kildare; pre 
viously Consecrated for Leighlin ; 
had been tutor to Gerald, after 
wards Earl of Kildare, whom he 
aided in escaping ; deposed by 
Elizabeth for refusing oath of Su 
premacy ; supports himself by 
teaching school at Ad are ; death at 
Naas; esteem in which he was 


From 1577, to 1629, See of Kildare 
governed by Vicars-Apostolic. 

Rev Robert Lalor, V.G., 1594, to 
1606 ; arrested ; condemned 
and executed, 

Dr. James Talbot, V.G., assisted 
at Provincial Synod held at 
Kilkenny, in 1614, as repre 
sentative of Kildare, 
Donatus Dowling, Vicar-Apos 
tolic, 1629 . . . 
Dr. Talbot again Vicar- Apostolic 

of Kildare, 1623 to 1629, 
Roccus DE CRUCE, alias ROCHE MAC 
GEOGHEGAN, O.S.D., Bishop of 
Kildare ; appointment, parentage, 
education, literary attainments, 
Consecration at Brussels, suffer 
ings, death, assisted at Synod of 


Acts of Synod of Tyrcogir, 
Ornaments, Books, and Chapter- 
chest of Cathedral, Kildare, 
said to have been taken away, 
in 1641, by Bishop McGeoghe- 
gan and others, 

From 1644 to 1678, Diocese of 

Kildare Administered by 

Vicars, ..... 

James Dempsy, Vicar-General, 


The Abb 6 Geraldine appointed 









by Primate to superintend the 
Diocese, . . . . 36 

James Dempsy, Vicar- Capitular 
of Kildare, one of those at 
National Conference of Bish 
ops and Clergy, 1666, . . 
Fr. Nicholas Netterville, S.J., 
proposed for See of Kildare, in 


Patrick Dempsy, Vicar-Apos 
tolic of Kildare, 1671, . . 37 
MARK FORSTALL, O.S.A., appointed 
Bishop of Kildare, 1676 ; education 
and life, previous to Consecration ; 
the Primate, Dr.Plunkett, proposes 
that Dr. Forstall should receive 
Administration of Leighlin j repre- 


sentations by him and other Pre 
lates in favour of this proposal, . 37 

Brief to Dr. Forstall, 5 Sept., 
1678, for Kildare with Leigh 
lin in commendam t . . .39 

Dr. Forstall thrown into prison, 

Letter from Dr. Forstall describ 
ing his own sufferings and 
those of other Irish Prelates ; 
purposes to withdraw for a 
time from Ireland, . . .40 

Last years of life of Dr. Forstall; 
his death in Diocese of Cashel, 41 

Ordinations performed by Dr. 
Forstall, at Dublin, Ballyna, 
and Dunadea, . 


ST. LASERIAN, first Bishop of Leigh 
lin. Birth, parentage, education, 
visits Rome and receives instruc 
tion from St. Gregory who ordains 
him priest and sends him to Ireland, 
visits Leighlin, St. Gobban resigns 
his Monastery to Laserian ; Paschal 
controversy, Laserian revisits 
Rome, consecrated Bishop by 
Honorius I. and constituted Papal 
Legate ; on return establishes See 
of Leighlin, death, . . 
Office of Laserian, 
Episcopal Succession of Leighlin 
uncertain from 638 to 863; 
reasons for supposing Abbots 
and Bishops of that period 
synonymous, .... 
St. Manchen of Leighlin, . 
Feardachrich, Abbot of Imleagh 
and Leighlin, .... 
Ernagh MacEhyn, Abbot of 
Leighlin, . . . . 
Muiredach, Abbot of Leighlin, . 
Uarghus, Abbot of Leighlin, 
MAINCHEINE, Bishop of Leighlin, . 

Dungall, Abbot of Leighlin, 
CONNLA, Bishop and Abbot of Leigh 

DANIEL, Bishop of Leighlin, 
CLEIRCHEN O MuiNEO, Bishop of 


CONNLA O FLOINN, Bishop of Leigh 







of Leighlin, 46 

DUNGAL O KEELT, Bishop of Leigh 
lin ; assisted at Synod of Kells, . 

DONATUS, Bishop of Leighliu, rebuilds 
Cathedral destroyed by fire, . . 

JOHN, Abbot of Monasterevan, ap 
pointed Bishop of Leighlin, ap 
pointment opposed by Deputy 
Hano de Valoniis who seizes tem 
poralities of See, John proceeds to 
Rome, consecrated by Pope Inno 
cent III. , Hano compelled to re 
store temporalities, . . .47 

HARLEWIN, Bishop of Leighlin, be 
stows Burgages on Burgesses of 
Leighlin and franchises same as of 
Bristol ; buried at Dunbrody, Co. 
Wexford, . . . . . M 

RICHARD FLEMING, Bishop of Leigh 
lin ; dispute with Prior of Conall 
about lands and tithes in Leix, . , f 

WILLIAM, Archdeacon of Leighlin, 
elected Bishop, opposition of King 
who finally yields, . . 48 

THOMAS, O.S.A., Prior of Conall, 
Bishop of Leighlin, was first who 
conferred Prebends on Canons, . 

deacon of Leighlin, appointed Bish 
op of Leighlin, ruled 32 years, . 49 
FIELD, Canon of Leighlin and Trea 
surer of Ossory, Bishop of Leighlin, 




MILEB LB POER, Chanter of Leighlin, 
Bishop of Leighlin, . . 49 

Leighlin, died at Avignon, . . 

Bishop of Leighlin, . . ,, 

JOHN YOUNG, Treasurer of Leighlin, 
appointed Bishop of Leighlin, . 

JOHN GRIFFIN, Chancellor of Lim 
erick, appointed Bishop of Leighlin, 
after 13 years, translated to Ossory; 
King Richard II. granted him 
village of Galroestown, part of tem 
poralities of Killaloe, . .50 

Carmelite, translated from Ossory 
to Leighlin, afterwards translated 
to Llandaff, ,, 

Bishop of Leighlin, . . ,, 

JOHN MULGAN, Rector of Lin, in 
Diocese of Meatb, Bishop of Leigh 
lin, instituted four petty Canons in 
his Church, . ... . ,, 

THOMAS FLEMING, O.S.F., Bishop of 
Leighlin ; ancient Monastery of St. 
Stephen, at Old Leighlin dissolved; 
fined for non-attendance at Parlia 
ment held at Dublin by Richard, 
Duke of York, 1450, . ^ . .51 

DERMITIUS, or DERMOD, Bishop of 
Leighlin, ,, 

MILO ROCHE, a native of Munster, 
appointed Bishop of Leighlin, re 
ceived also the Monastery of 
Tracton, Co. Cork ; given to Music 
and Poetry ; disputes between him 
and his clergy, . . . ,, 

Various Taxes paid by clergy to 

Papal Court, . . . note, ,, 
Wadding records appointment of 
Calcerand de Andres, O.S.F., 
to See of Leighlin ; probably a 
mistake, 52 

NICHOLAS MAGUIRE, Bishop of Leigh 
lin, native of Tullamaguina in 
Idrone, educated at Oxford, Pre 
bendary of Ullard, composed Chron 
icle, made Annotations in Yellow 
Book of Leighlin, unfortunately 
lost ; Thady Dowling on Dr. 

THOMAS HALSAY, Bishop of Leighlin; 
attended Lateran Council 1515-16, 
was an Englishman, LL.D. of Ox 
ford; never came to Ireland, Charles 
Kavanagh, Abbot of Duisk, V,G., 
ruled Diocese ; Halsay died at 
Westminster, buried in Church of 


Hospital of the Savoy ; inscription ; 
acquainted with Erasmus, . . 54 
MAURICE DORAN, O.S.D., Bishop of 
Leighlin ; a&sassinated by Maurice 
Kavanagh his Archdeacon ; Four 
Masters and Thady Downing on 
same, . . . . . .55 

MATTHEW SANDERS, Bishop of Leigh 
lin ; native of Drogheda, built choir 
of Cathedral, Leighlin, . .50 

Dr. Leverous appointed Bishop 
of Leighlin on unfounded Re 
port of death of Dr. Sanders, . 
Robert Travers intruded into 
See of Leighlin on death of Dr. 
Sanders, his character as given 
by Dowling ; deposed on acces 
sion of Mary, . ... 57 

translated from Achonry to Leigh 
lin ; native of Cork, Rector of 
Delgany and Abbot of Mageo; his 
orthodoxy questioned, but appar 
ently without cause, . . . ,, 
WILLIAM OPHILY, Bishop of Leighlin, 59 
FRANCIS DE RIBERA, O.S.F., native of 
Spain ; no proof that he ever came 

to Ireland, }| 

Diocese of Leighlin governed by 
Vicars for 37 years from death 
of Dr. De Ribera. 
Luke Archer, Custos of See, after. 

wards Vicar- Apostolic; note, 60 
Matthew Roche, Vicar- Apostolic 
of Leighlin ; complaints of him 
by Religious Orders; state 
ment regarding his death, . 61 
EDMUND DEMPSY, O.S.D., Bishop of 
Leighlin, son of Terence Viscount 
Clanmalyre ; distinguished career 
before being advanced to the Epis 
copate ; was one of the most active 
Prelates amongst Catholic confeder 
ates ; Bellings on Dr. Dempsy ; pro 
motes Protectorate of Duke of 
Lorrain ; retired to Spain ; letter 
written at Portivieda; died at 
Finisterre, Epitaph, . . . 62 
Diocese of Leighlin from 1661 to 

1678, under Vicars. 
Charles Nolan Vicar-General in 

1662, referred to, . . . 67 
John Deoran, Vic. -Genl. 1666, . 
DR. FORSTALL, Bishop of Kildare, 
receives Administration of Leigh 
lin, 68 

Petition of Clergy of Leighlin, on 
death of Dr. ForstalL, to be 
united to Ossory, . 





EDWARD WESLEY, Bishop of Kildare 
and Admin strator of Leighlin ; 
Rev. Charles Dempsey, Superior of 
Irish College at Lisle, bearer of 
Bulls ; letter of same in vindication 
of Dr. Wesley ; Provincial Synod 
at Dublin, 1685, another in same 

place, 1688, 70 

Rev. Morgan Kavanagh and Rev. 
Conal More, . . . note, 72 

JOHN DEMPSY, Bishop of Kildare, and 
Administrator of Leighlin ; qualifi 
cations for Episcopal office; descrip 
tion of Kildare, . . ,, 

EDWARD MURPHY, Vicar-General, 
appointed Bishop on recommenda 
tion of "King James;" translated 
to Dublin in 1724, . . . .73 

BERNARD DUNNE, Bishop of Kildare 
and Leighlin, . . . .74 
Dr.Cornelius Nary, recommended 
for See, account of same, note, ,, 

dare and Leighlin, . . . ,, 

JAMES GALLAGHER, Bishop of Raphoe, 
translated to Kildare ; studied at 
Irish College, Paris, afterwards at 
Propaganda, Rome ; anecdote re 
garding Dr. Gallagher when Bishop 
of Raphoe; his life in danger, 
escape to island in Loch Erne, 
where he wrote his Irish Sermons ; 
Dr. Doyle on Dr. Gallagher ; Laws 
and Constitutions adopted by 
Clergy of Diocese of Leighlin, 1748, 75 
Mullala on Clandestine Marri 
ages, .... note, 80 

JAMES KEEFFE, Bishop of Kildare and 
Leighlin ; Dr. Doyle on Dr. Keeffe; 
Dr. Keeffe s death, obsequies, epi 
taph, writings, . . . .82 

RICHARD O REILLY, appointed Co 
adjutor to Dr. Keeffe, removed to 
Armagh, 87 

DANIEL DELANY, Coadjutor in suc 
cession to Dr. Reilly ; succeeded 
Dr. Keeffe in 1787 ; Dr. Doyle on 
Dr. Delany ; particulars of life of 
Dr. Delany, from Annals of Sisters 
of St. Brigid; death, epitaph, . ,, 
Rev. Arthur Murphy, P.P., 
Kilcock, Vic.-Cap., appointed 
Bishop, but declined, . .91 

appointed Bishop ; Dr. Doyle on 
same; death, epitaph, . . .91 

JAMES DOYLE, appointed Bishop of 
Kildare and Leighlin, 92 ; birth, 
education, joins Order of St. 
Augustine, studies at Coimbra, 
ordination, appointment as Pro 
fessor at Carlow College, 93 ; Con- 
secration, reforms, 94 ; Lenten pas 
toral, regulations for Lent in 1820, 
95; introduction of Spiritual Re 
treats for Clergy, 96 ; Catholic 
education, commencement of public 
career* 97; reply to Dr. Magee, 
98 ; vindication of Religion and 
civil principles of Catholics, Pas 
toral on miraculous cure by Prince 
Hohenloe, O Connell to Dr. Doyle, 
99; gives evidence before Parlia 
ment, return to Ireland, address of 
congratulation, 100; address from 
clergy of Diocese, purchase, and 
presentation of Braganza as resi 
dence of Bishops, 101 ; preaches at 
Consecration of Cathedral, Marl- 
borough Street, Dublin, letter from 
O Connell requesting of Dr. Doyle 
to preach charity sermon, 103; 
letters on Transubstantiation, Es 
say on Catholic claims, sets about 
building Carlow Cathedral, 104 ; 
letters on various subjects, letter to 
O Connell before Clare election, 
106; letter on Poor Laws, Dr. Kin- 
sella on this subject, 107; Diocesan 
Statutes, Dr. Doyle again sum 
moned to give evidence before Par 
liament, edits Butler s Lives of 
Saints, and Gahan s Sermons, health 
declines, election of coadjutor, 108; 
details of last illness, death, and 
obsequies, 109; epitaph, 110; 
Month s Memory, Dr. Kinsella s 
sermon, 111 ; Anniversary Office, 
sermon by late Dean Meagher, 
115; Hogan s Monument to Dr. 
Doyle, 121. 

EDWARD NOLAN, appointed Bishop, 
121 ; Dr. Nolan s family, Dr. Keeffe 
predicts his future career, 122 ; 
Professor of Theology Carlow Col 
lege, controversial address, 123; 



letter to clergy in reference to 
general Election, 1835, 133; last 
illness, death, epitaph, 136 ; tablet 
to his memory in chapel of Presen 
tation Convent, Carlow, contem 
porary notice, 137. 

FRANCIS HALY, Bishop of Kildare 
and Leighlin, birth-place, educa 
tion, labours in Diocese, appointed 
P.P. of Kilcock, offered parish of 
Maryborough, 140; letter to Dr. 
Nolan, 141; visits Rome, attends 
National Synod at Thurles, 145; 
Panegyric by Dr. Dunne at Month s 
Memory, 146 ; epitaph, 159- 

JAMES WALSHE, nominated Bishop 
of Kildare and Leighlin, consecra 
tion, 150; birth, education, Pro 
fessor and President, Carlow Col- 


lege, extracts from Pastoral on 
Education, 151 ; from Pastoral on 
Intemperance, 156; Silver Jubilee, 
address and Presentation from 
clergy, the Bishop s Reply, 159; 
sends offering of clergy to Pope, 
letter of Dr. Kirby in reply, 160 ; 
his Holiness sends congratulations 
and gold medal, 161. 
JAMES LYNCH, Coadjutor Bishop of 
Kildare and Leighlin, birth, educa 
tion and ordination, 161 ; joins 
Vincentian Order, appointed Rec 
tor of Irish College, Paris, nomi 
nated Vicar- Apostolic of W. dis 
trict of Scotland, consecration, 162; 
appointed Coadjutor of Kildare and 
Leighlin, 164. 



Circumstances under which founded, 
described by Dr. Doyle and Dr. 

Delany, 165 

Dean Lalor, P.P., Allen, defrays cost 
of enclosing grounds and erecting 

Infirmary, 166 

Date of foundation, in 1787, fixed . 167 
President and co-founder, . ,, 
College opened for reception of 
Students, 1st Oct., 1793 ; first 
batch, ... .169 
REV. DR. KELLY, Professor of Theo 
logy, , 

French Emigrant Priests, Professors 
at Carlow, REV. MESSRS. NOGIER, 
REV. PATRICK KEATING, Professor, . 170 
O.S.D., Professor, afterwards Pre 

fessor, . . . . . .171 

REV. JOHN BARRETT, Professor, . 172 

drowned in Barrow, . . . 175 j 

Professor 176 | 

REV. JOSEPH D RAFTERY, Professor, ,, \ 
bishop of Cashel, student and Pro- 
lessor, | 

REV. JAMES MAHER, D.D., student 

and Professor, . . .177 
VERY REV. JOHN THERRY, student, . 179 
for Priests for Australian Mis 
sion, .... note, 181 
perior, 185 


Professor, . . . . . 
REV. DAVIDO CALLAGHAN, Professor, 186 
REV. JAMES KINSELLA, Professor, . 
REV. JOHN GAHAN, Professor, . . 



student, 188 

CHIEF JUSTICE SAUSSE, student, . 191 

D.D., student and Professor, . ,, 
REV. WILLIAM CLOWRY, Professor, . 192 

student and Professor, . . . 193 

Professor, ,, 

REV. DENIS RYAN, Procurator, . .196 
REV. MR. O BRIEN, Dean, . . 197 

Archdeacon, student, , ,, 


Professor, 198 




REV. MR. McLEOD, Professor, . 



and Professor, . 
REV. PATRICK BYRNE, student and 



student, Dean, and Professor, 

Dean and Professor, 
REV. EDWARD MULHALL, student and 




Extracts from writings, 
REV. JAMES HAMILTON, student and 

Professor, . .... 

Extracts from writings, 
REV. M. F. CUMMINS, D.D., Pro- 







. 224 

nal Members, etc., 

fessor, ...... 226 

D.D., student, Professor, President, 
Extracts from Dr. Molyneux s 
"Journey in 1809," . note, 227 

REV. JOHN MAGEE, D.D., Professor, . 228 

REV. JAMES HUGHES, student, Pro 
fessor, Dean, 229 

student, Professor, President, . ,, 

fessor, President, .... 230 

fessor, . 

REV. J. MCINERNY, D.D., Professor, . 

REV. JOHN DOYLE, student, Pro 
fessor, 231 

REV. JAMES NOLAN, Prefect of St. 
Mary s, ...... 

REV. JOHN BARRY, D.D., Professor, . 

Professor, ... . 232 

D.D., Professor, President, . 



REV. ANDREW PHELAN, Professor, . 

REV. THOMAS A. TYNAN, Professor, 


REV. THOMAS BURKE, Professor, 

REV. JAMES COLGAN, Professor, 

REV. JOSEPH FARRELL, Professor, . 



BURKE, Dean, Professor, President, 

Professor, ..... 


College, Professor, 



Lay College, Professor, . 

Rector of St. Mary s, 

College, Professor, 

fessor, ...... 

REV. GEORGE P. BYRNE, Professor, 


College, Professor, 

D.D., student, . 








1612, 240 

1614, .... . 245 1 



1640, 252 


1685, . . .253 

1688, . . .256 




LEIGHLIN, 1621, .... 


KILDARE, ABOUT A.D. 1640, . 


,, Parish of Bally sax, . 
Dunada, . 

Ballyscullogue, . 

Kilcock, . 

Carbery and Kil- 

,, ,, Carogh. 

,, Castropetre, 


9t Monasterevan, . 

Kill,. . . 
,, Allen, 

Lea, Lackagh, 
and Kildingan, 
,, Naas, 

Nurney, Wal- 

terstown, Dun- 
eny, and Kil- 

Primult, . . 
Rathangan cmd 


j} ,, Rosenallis. and 

Coolbanagher, . 


Parishes of Agha, St. Kilt and 
Kill McCahill, Graige, Powers- 
town, Dunleckny, Fennagh, Bar- 
ragh, Aghade, Ballan, Ardri- 
stan, Gilbertstown, Lorum, 
Ctoneygoose, St. Molin s, Kitten- 
nell, Clonkeen,Clonenagh, Bally - 
nakill, Ballyroane, Burrows, 
Strabo, Killeny, Kilcolmanbane, 
Disertenos, Eilteal. KilclonbrocTc, 
Stradbally, lossey, Timmoge, 
Bathasbuck, .... 
Tullamoy, Corclone, Killeban, 
Ballyadams, Painstown, Garlow, 
Killeshin, Templepeter, Cloydah, 
Kellystown, Tullemegymah, 
Ballynecarrig, Ballycroge, Tul- 
lophelim, Rathvilly, Baltinglass 
and Ballynure, Jlacketstown, 
Clonmore, Haroldstown, Kilte- 
gan, Aghold, Grangeford, . 
RETURN Anno 1765, by Barnabas Jack 
son, Hearth-money Collector : 
Castlebrack, Hosenallis, Kilman- 










RETURN, same date, by E. Wallen, 
Hearth-money Collector : 

Monasteroris, Meelick, Clonsast, 
Croghan, Kill, KiUaderry, 
Ballycommon, Ballentemple, 
Ballykean, Clonyhork, Bally- 
braken, Harristown, . . . 270 
RETURNS, Anno, 1766 : 

Parish of Eotenallis, otherwise called 
Union of Or eg an, . . . ,, 

,, Naas, ,, 

,, Montsterorit, . . ,, 

Monasterevan, Harristown, 
and Ballybracken, . ,, 

,, Lea, > 

,, Knavenstown, . . -272 
,, Kilrush, ....,, 
Thomastown, Dunmurray, 

and foliar dstown, . , ; 
,, Ficullen, ...>: 
,, Kimaoge and Rathtrnon, . 
Kilclonfert, . . , 

,, Kilcock, ... 
Great Connell, Nurney and 

Geashill and Clonohurk, . ,, 
Dunadea and Balrahin, , 
,, Croghan, ...>> 
Clonsast and Rathangan, . ,, 
Brideschurch, Carogh and 

Downings, , . 

Bodingstown, . . 
,, Ballymacwilliam, . . > 
,, Ballycommon, . . ,> 


Batty sax and Bally sonan, . 
Kildangan, Lackagh, 

Duneany and Walters- 
town, . . . -274 
Clane, Madham, Clonsham- 

boe and Killebegs, . 
,, Ballynure, > 

Coolbanagher and Ardea, . ,, 



. 269 


Rarymore, Lea, Geashill, 



D.D., ...... 277 

REV. JOHN CARROLL, . . -279 

from Memoirs of Visct. Castlereagh, 284 



TULLOW, June 6th, 1809, . . 

Letters from Right Rev. Dr. 

Baines to Right Rev. Dr. 

Doyle, ... - 

SERMON preached by Dr. Doyle 

at Consecration of the Cathe 

dral, Marlborough Street, 








Privileges attached to Feast of 

St. Brigid in Diocese of Kil- 

dare and Leighlin, . . . 316 

Plenary Indulgence attached to 

Church of Holy Cross, Killes- 


List of Parish Priests and Digni 
taries in Diocese, A.D., 1827, . 317 
Father Serenus Cressy, O.S.B., . 319 
Popish Recusants in Co. Kildare, 
A.D., 1658, . . .320 


Number of Eegular and Secular 
Clergy in Carlow, Kildare, and 
King s Counties, A.D., 1698, . 323 

Bishop Pilsworth s Eeturn to 
Regal Visitation, A.D., 1622, . 

Diocesan Return, 1829. Progress 
of Religion since 1820, . . 324 

Very Rev. Dr. Kane, V.G., . 330 


a SECT, AU8 1 1977 



BX Coiner ford, M 

1507 Collections relating to 

K54.C65 the dioceses of Kildare and 
Leigh lin