Parishes of St. Paul, Arran Quay, aughrim Street.

**Short Histories

of

Dublin Parishes.

Part VIII**

Parishes of St. Audeon and St. Michael

The old city of Dublin was by no means co-extensive with the very much larger area that now owns the jurisdiction of the Lord Mayor and Corporation. Compared with existing civic boundaries, it was very small. On the south side the river frontage was bounded on the west by Wentworth (Church Street) Bridge; and on the east by a line drawn where Grattan Bridge now stands. The walls, starting from Parliament Street, or a little west of it, went round under the Castle to Ship Street, then, dividing Bride Street from Werburgh Street, and Nicholas Street from Patrick Street, passed behind Back Lane to Corn Market, where they plunged down the slope to Wormwood Gate, and terminated at “the Bridgefoot.”

The city was strategically planned, occupying as it did the summit of a sufficiently lofty ridge. In Celtic times this ridge was uninhabited, but formed a useful barrier against the sea-rovers for the Celtic denizens of the Coombe. It was known in those far-off days as the * Druim-Coll-Choil, *or ridge of the hazlewood; and so recently as 1900, barrow loads of hazel nuts thrown up from the peat in excavation attested the truth and tenacity of’ this tradition.

When the Danes finally settled to occupy this site - about mid-ninth century - they fortified the easternmost end of the ridge, and erected their Dun or Fortress where Dublin Castle now stands.

Their followers naturally settled around this fortress and along the river; and about the end of the 10th century walls were built in order to afford them still greater protection. Up to this date, or, at all events, up to a short time before it, the Danes were still pagans and enemies to Christianity. Godfrey, son of Sitric, was the first of the Danish Kings of Dublin to embrace the Christian faith (A.D. 943).

With the opening of the 11th century, relations between the Danes of Dublin and the Irish chieftains became seriously strained, and culminating in open war, that ever memorable Good Friday of 1014, witnessed the terrible struggle at Clontarf, where the power of the Danes was broken. It would be a mistake, however, to imagine that though thus vanquished they were dispossessed of the the City of Dublin. They were much too valuable as industrious artisans and traders to be thus lightly got rid of; and so, in 1021, we find their King, Sitric Mac Aulaf, defeating the King of Leinster at the battle of Delgany; whilst, in 1028, he went on pilgrimage to Rome, and finally, in 1038, “gave to the H. Trinity and to Donagh, first Bishop of Dublin, a place whereon to build a Church (Christ Church), with the lands of Baldoyle, Raheny, and Portrane for its maintenance.”

Here, at length, we have the Christianity of Dublin definitely established. The only ecclesiastical edifice that could have existed within or near the walls, previous to Christ Church, was the old Celtic church dedicated to St. Martin of Tours, probably reduced to ruins whilst the Danes were pagans, but re-edified when they became Christians. The Cathedral once erected, the organisation of the faithful and the building of churches went rapidly forward, so that by the time of the Norman invasion (A.D. 1170) there were found within the walls, besides the Cathedral, churches dedicated to St. Olave, St. John, St. Mary del Dam, St. Mar Nicholas (Within)

Parish of St. Audeon

The late Sir Thomas Drew, in a paper read in 1866 concerning St. Audoen’s, wrote:- “some douby may exist whether or not any church existed here antecedent to the Norman invasion. I am disposed to think, although differing from Petrie’s opinion, that the church owes its foundation, as well as its name, to exclusively Angle-Norman sources. The most unquestionably ancient remains, those of the west doorway, have no character which would justify one in affirming that they dated from an earlier period than 1169.” St. Owen, or Audoen, was a Bishop in Rouen in the seventh century. He was blessed by St. Columbanus in requital for hospitality shown to the great Irish missionary by the saint’s father. A handsome abbey church is dedicated to him at Rouen, which is regarded as one of the finest specimens extant of pointed Gothic. “Thrice honoured, indeed,” concludes Sir T. Drew, “would be the bishop of any time who would have such a mausoleum as the Church of St. Ouen at Rouen.” It was but natural that the Anglo-Normans should dedicate a church in Dublin to the eminent patron saint of their motherland. From its foundation it was a parish church, and the Irish lay wholly within the walls.

Old St. Audoen’s was built just inside the old City Wall. It stands a little way down the hill on the north-west end of High Street, near the ancient Corn Market. Its principal entrance is through a large Norman doorway under the tower, which stands at the western end of the church. In recent years, the graveyard, long disused for burials, was laid out as a handsome open space for the benefit of the residents in the vicinity. St. Audoen’s Arch is now all that remains of St. Audoen’s Gate, one of the portals iii the ancient city wall. Over this gate was a tower until a comparatively recent period, which for several years in the 18th century served as the printing office of the *Freeman’s Journal *on its first establishment.

This old Church of St. Audoen, originally a long, narrow building, devoid of any exterior ornamental architecture, except the massive square tower at its western end, consisted of only nave and chancel, at the east end of which stood the High Altar. It remained in this state down to the year 1431, when King Henry VI. granted it letters patent, authorising the erection in this church of a chantry to the praise of God and of the Blessed Virgin Mary, and in honour of St. Anne; the chapel to be called St. Anne’s Chapel, and its founders and their successors to be styled the Guild or Fraternity of St. Anne, who were likewise empowered to have a chantry of six priests in St. Audoen’s Church, namely, one in the Chapel of St. Anne, when built, another in the Chapel of the Blessed Virgin, a third at the altar of St Catherine, a fourth at the altar of St. Nicholas, a fifth at the altar of St. Thomas and a sixth at the altar of St. Clare, divine service being daily celebrated for the welfare of the justiciary, founders, brethren, and sisters of the Guild, and for the souls of their deceased relatives-

In compliance with these letters patent, a new Chapel was erected on the south side of the western end of the nave of the Church, running parallel to it as far as the Chancel, and nearly the same width as the nave (which is only 22 ft. 6 in.).

Twenty-four years after this addition was made to the church, or in the year 1455, another chapel was added by Sir Roland Fitz-Eustace, Baron of Portlester. This was effected by extending the Chapel of St. Anne eastward the whole length, in a parallel line with the Chancel of the church; taking down the remaining portion of the south wall as far as the east gable, and on the foundation thereof erecting four handsome octagonal columns, supporting three beautiful Gothic arches, thus forming one complete aisle to the church from east to west. This latter addition is still known as Lord Portlester’s Chapel; and although it formed, together with the Chapel of St. Anne, the whole of the southern aisle of the church, yet it was a distinct chapel in itself.

In 1455 Sir Roland erected in his new chapel a handsome altar-tomb monument (now removed to the porch), hearing the recumbent effigies of a knight in armour and his lady.

This ancient chapel, having been handed over to the Board of Works to be preserved at the public expense, as a national monument, has been recently repaired and put in order.

The south-western ‘aisle, or St. Anne’s Chapel, has been lately examined by persons conversant with ancient ecclesiastical architecture. Two curiously slanting windows, called “squints” or “hagioscopes,” have been opened, showing that outside the south must have stood the residence of the clergy, who, through these slanting windows could see the function at the altar. Two large built-up arches in the south wall of St. Anne’s Chapel have also been to a great extent cleared, and in one of them the uncovered wall disclosed a fresco, now almost faded out, which may be 400 years old, and is an exact copy of a pictorial device known as the “Italian Trinity,” very popular throughout Italy from the 12th to the 17th century. A woodcut of it is given in Mrs. Jameson’s *History Of Our Lord as exemplified in Works of *Art, Vol. II., p. 351.

I have dwelt thus long on the old Church of St. Audoen for this reason principally, that it is one of the very few perfect remnants of our mediaeval churches which are yet to be seen in Dublin, and the only pre-Reformation parish church yet remaining, although in ruins.

“The Parish of this Church,” writes Holinshed (Vol. VI. p. 25), “is accounted the best in Dublin, for that the greater number of the Aldermen and Worships of the City are demurrant within that Parish.” It speaks well for their steadfastness in the faith that in a report furnished in 1630, after 70 years of persecution, the following account could be given:- “The church is out of reparacion, there being but 16 Protestant houses in the Parish, all the rest being Recusants.” Less than one-half of the nave of the old church, roofed and covered in, is now found sufficient to accommodate the Protestant parishioners of St. Audoen, St. Michael, and St. Nicholas Within, for, in the existing Protestant arraugement, these three Parishes form but one.

When Archbishop Comyn (1181-1212) founded the Convent of Augustinian Canonesses at *Grace Dieu, *near Lusk, he appropriated to it the Church of St. Audoen. During the period of the Convent’s’ Rectorship we meet the name of only one Vicar, about 1200, signing a Christ Church Deed as “Turstin, Parson of St. Audoen.” Archbishop Henry, Comyn’s successor, having erected St. Patrick’s into a Cathedral, granted the Church of St. Audoen to the Treasurer of St. Patrick’s, giving the Convent instead the Church of Ballymadun. In 1467, St Audoen’s underwent another change under Archbishop Tregury, The *Repertorium Viride *gives the history of it;- “Archbishop Michael (Tregury) and John Alan, Dean, and the Chapter of St. Patrick petitioned that as the Kings of England had endowed 24 Canons, from whom a Dean, Precentor, Chancellor, and Treasurer were appointed - that, in consequence of the wars, the Precentor, Treasurer, and Archdeacon of Glendalough, being the second, fourth and sixth of the greater dignities in the said Chapter, could not maintain due hospitality; that, therefore, by the advice of the Dean and his Chapter, and of the Chapter of H. Trinity, the part of the Rectory and Prebend of Lusk claimed by the Precentor be definitely appropriated to the Precentorship, the other part, belonging to the Dean, be united to the Treasurership, and the Rectory of Newcastle Lyons to the Archdeacon of Glendalough. That the Churches of Kilmactalway, St. Audoen, Dublin, and St. Patrick, Wicklow, be formed into three Canonical Prebends to complete the ancient number.” Henceforward St. Audoen’s ranked as a Prebendal Church and fifth amongst the Canonries.

The first Prebendary, who became ex *officio * Rector of St. Audoen, was Robert White. In 1495 he was followed by Geoffrey Fiche, afterwards Dean, whose brass memorial tablet may still be seen in St. Patrick’s. To him succeeded, in 1504, William Power; then, in 1527, John Andowe; 1533, John Browne; and in 1535 James Humphrey.

This Prebendary had the courage of his convictions and resolutely opposed the reforming tendencies of Archbishop Browne. When the latter openly commenced his heretical campaign and drew up his form of “bidding the beads,” or public prayer; he commanded that this form should be employed in public worship in all the churches of his Diocese. It goes without saying that Papal Supremacy, invocation of Saints, veneration of Relics, and other important points of Catholic doctrine were impugned or rejected. On the first Sunday of May, which happened to he the Feast of the translation of the Relics of St. Audoen, a feast of high rank in the titular church, this new form of prayer was ordered to be introduced. Prebendary Humfrey was Celebrant of the High Mass. The Vicar, whose name has not come down to us, ascended the pulpit at the Offertory to publish the pseudo Archbishop’s form of prayer; but no sooner had to the critical passages than the Celebrant standing up, went to the altar and commenced to intone the Preface, to which the Organ and Choir responded, and thus put an end to the “bidding of the beads” in St. Audoen’s. Browne was naturally incensed at this proceedings, and imprisoned Humfrey; but, writing to Cromwell against Lord Deputy Grey, he charges him with releasing the Prebendary whom he had sent to prison. “Howbeit, spite of my beard, whiles that I was at an house of Observants, to swear them, and also to extinct that name among them, my Lord Deputy hath set him at liberty. I think the simplest holy water clerk is better esteemed than I am.” Humfrey continued to give Browne a great deal of trouble, and held the Prebend until 1544, when he’ was succeeded by Nicholas Miagh.

The Cathedral was shortly after suppressed, and all the revenues seized into the royal hands. The Vicar then became the nominee oL the King. At length Queen Mary came to the throne, and soon after her accession restored by Charter the Cathedral of St. Patrick. The Prebendary of St. Audoen named in this Charter of Restoration was, 1555, Robert Daly.

Unhappily this Beneficiary was not made of the same stuff as Humfrey. He bent before the storm in Elizabeth’s time, and was by her nominated Bishop of Kildare. With him, therefore, the Catholic succession in old St. Audoen’s and the daily Mass and Office sung by the Vicar and his six Chantry Priests came to an end.

Modern Period.

The condition of the Catholics during the reigns of Elizabeth and James I. must have been pitiable in the extreme, as all Catholic rites had to be conducted clandestinely.

In 1611 Archbishop Matthews was transferred from Clogher, and ventured to reside secretly in Dublin. He assembled a Provincial Synod in Kilkenny, and there, by Statute, reorganised the hierarchy and discipline of the Church, trusting to the piety and generosity of the faithful for the means to carry forward this reorganisation after a half century of chaos.

In the Government List of the Catholic Clergy issued in 1618 the following were “the places of most public note whereunto the priests resort for Mass in Dublin”:-

“The Baker’s Hall in the College adjoining St. Audoen’s Chancel.

A Backroom of Brown, near Newgate.

A Backroom of Mr. Plunkett, in Bridge St.

A Backroom of Nicholas Queitrot’s in High St.

A Backroom of Cary in High St.

A Backroom of Widow O’Hagan, in High St.”

Probably about this same year the Statutes of the Synod of Kilkenny came into force, and the City was divided into its two Parishes, the line of Skipper anti Schoolhouse Lanes being the dividing line. With the accession of Charles I. came some toleration for the afflicted Catholics, and they were emboldened to quit the backroorns and hiding places, and rent stables or out-houses which could he suitably arranged to serve as Chapels. The Baker’s Hall already referred to would seem to have been continued for some time as the Chapel for the Parish of St. Audoen. The Guild of St. Anne remained Catholic, and managed to conceal much of its property, the proceeds of which, Pope St. Pius V., acting on a cy-pres principle, permitted tob e applied towards the maintenance of the Catholic clergy.

The first Parish Priest we can discover is:

V. Rev. Luke (Archdeacon) Rochford, P.P., 1624-1631.

In all probability he may have served in this capacity for many years previous, though his appointment by provision from Rome, only dates from 1024. The following is the record of this provision, preserved in the Per Obitum volumes of the Roman Dataria, just transferred by orders of our present Holy Father to the Vatican Archives, where they are easily accessible

Martius 1624. Rectoria parrochialis Ecclesiae Sancti Odoeni - Dublin, per obitum illius ultimi possessoris extra defuncti vacans ac devolut fructus XXIII. marcharum sterlingarum, Luce Rochforte presbytero Dublin, Seu alterius Diocesis.”

We first meet Father Rochford’s name in a paper dated 1623, telling us how that the Council of Ireland had intelligence of various meetings held in Catholic Aldermen’s houses to petition for the appointment of a Bishop to succeed Dr. Matthews, news of whose death in Rome had just arrived. Amongst the names revealed as taking part in these meetings was “one Luke Rochford, priest.” In May of that same year, Dr. Fleming, a Franciscan Friar, was appointed Archbishop, but he did not take up residence in Dublin until 1625, and then to find the relations between the secular and regular clergy strained almost beyond endurance, and Father Rochford, one of the most determined opponents of the Friars.

The Franciscans throughout the persecution had behaved nobly. They fairly kept up their numbers, worked hard, and fought bravely, until added not a few of their members to the glorious roll of Martyrs arid Confessors. There was no distinction then between secular and regular, other than that which followed from religious profession. Both were similarly endowed with Apostolic faculties, arid were prepared to give their services wherever and whenever required. With the canonical erection of Parishes these extended faculties were necessarily curtailed and systematized and the Friars found no little difficulty in adjusting their hitherto uncircumscribed powers to the limitations attendant upon parochial rights and privileges. Hence much friction resulted, culminating in an incident, childish in itself, but which at the very least must be regarded as unseemly.

A distinguished Catholic merchant, living in Bridge Street - Mr. Plunkett - the same, probably, whose back room served as a Chapel in James’s reign - came to die at the Christmas of 1626. On his deathbed he was attended by Father Strong, Guardian of the Franciscans, who received him into the Third Order, and gave him the habit of St. Francis. All the Clergy of the city, Secular and Regular, flocked to the funeral Office and Mass, which, according to the custom of the period, was celebrated in the deceased’s own home, Au eye witness, afterwards a Dominican, Father Marius Rochford, O.P., and nephew of Father Luke, thus describes the painful incident, writing from the Novitiate in Naples five years later:- “The Office and Mass had concluded, and the moment came when the customary panegyric should be pronounced. Father Rochford asserted his right to deliver it, as deceased was his parishioner, and, moreover, his relative. Father Strong insisted on *his *right to deliver the oration, as deceased was a Franciscan, and entrusted him with the management of all his funeral arrangements. The altercation was getting warm, when Father Strong cut it short by jumping into the pulpit, giving out his text, and proceeding with his discourse whereupon all the secular clergy present stood up, and quitted the house.”

This may be said to be the first engagement in a campaign which, with varying fortunes, continued to distract the Diocese for fully 10 years.

Meantime the Dominicans had established a residence and Chapel in Cook Street. The Capuchins were to be found in Bridge Street, and the pious Countess of Kildare rented and beautifully fitted up a Chapel for the Jesuits in Back Lane. Father Rochford started a Classical School in Bridge Street, wherein he might prepare candidates for the secular priesthood. The masters were all priests, and all from the Diocese of Meath, as he himself also was, a fact of some significance, as we shall learn later on. They were Fathers Patrick Cahill, Peter Caddell, and Cormac Higgins.

In 1628 Father Thomas Coyle, Parish Priest of St. Michael’s, died. At the moment the Archbishop was in the country on his Visitation tour, and his Vicar-General, at the instance of interested parties, appointed Father P. Cahill to succeed him *durante beneplacito, i.e., *subject to the Archbishop’s subsequent approval. But Cahill arid his friends interpreted the appointment as final, and Father Luke Rocliford solemnly inducted him and preached on the occasion. The sequence of this new entanglement will be found in our account of St. Michael’s. To add fuel to the flame, another factor appeared on the scene. This was the Rev. Paul Harris, an English priest brought over by the Luttrell family to be their private chaplain. He championed all that were against the Friars, and made the Archbishop the butt of his most scurrilous publications. Cardinal Moran, in his *Archbishops of Dublin, *p. 374, says of Harris that he was “a man of learning and irreproachable life.” His Eminence cannot have seen the letter from Dublin to Luke Wadding, preserved in the Franciscan Archives, which, though the writer’s name is torn off, furnishes ample internal evidence that it was written by Father Brangan, Harris’s especial horror, which recounts an incident affecting Harris, proved in open court, which would brand him, in the words of Archbishop Fleming, as leading a * liberrima et scandalosa vita. *

Father Rochford identified himself too much with Harris, and got into disfavour with the Archbishop in consequence who asked that both of them should be cited to Rome. This, however, was not done.

In 1630 *a per obitum *record promotes Father Rochford to the dignity of Archdeacon of Dublin, with power to retain the Parish of St. Audoen. He succeeded Archdeacon James Plunkett, who can have held the, dignity but for a very short time, seeing, that Father Coyle, of St. Michael’s, had been Archdeacon from 1611 until his death in 1628. These Papal provisions to Dignities, Canonries, and Parishes were the result of the chaos which reigned during the persecution, and influential individuals were able to procure them for, friends, *inconsulto Episcopo. *Dr. Thos. Messingham, also of Meath, and President of the Irish College, Paris, was appointed Dean of St. Patrick’s in 1624, in succession to Henry Byrne, of Clogher Diocese, who held it from 1604. Dr. Messingham’s position gave him commanding influence, and he was not slow ‘to use it in favour of his co-diocesans, greatly to the embarrassment of Archbishop Fleming. The Parish was vacated in 1631 by the death of the Archdeacon, and the Archbishop transferred to it his Vicar-General, who had for some years been Parish Priest of Swords.

Amongst a number of testimonials forwarded to Rome in vindication of the Archbishop’s action, there occurs one signed by all the Parish Priests of city and suburbs, excepting always the Parish Priest of St. Audoen’s , but in place of his signature, we have that of his curate, “Patrick Hamlin, Co-adjutor of St. Audoen.”

V. Rev. Edmund Doyle, P.P., V.G., 1631-38.

In a brief report preserved in the Franciscan Archives, we read as follows:-

“When Archbishop had commanded Harris out of Dublin, and he disobeyed, Archbishop collated his Vicar-General that be might be able to reside in the City. Some made resistance, desirous to have Peter Caddell, and latter keeping the Chapel former Parish Priest had, they resorted to him, and would accept none other. Archbishop sent for Caddell and pressed and commanded him to depart from the Parish for a month, nor to say Mass in the town until the Parish was settled with. He flatly declined, and protested he would not obey the Archbishop no more than the Great Turk. Then he was suspended; notwithstanding he continued to say Mass, Harris seconding him. Archbishop then published a command to the faithful that none should assist at their Mass. Caddell, however, made a short fight, for very soon after the Vicar-General was in peaceful possession of the Parish. In virtue of Roman provisions Cadell had been made Prebendary of Swords in 1625, and Chancellor in 1630. The next document that comes under our notice is the one already referred to purporting to come from Father Brangan, P.P., St. Michael’s, and written for the information of Luke Wadding in Rome. In it we have a painfully detailed account of an action for defamation of character taken by Paul Harris against Father Doyle. Father Doyle, however, when brought before the Lord Chief Justice was able to turn the tables on his adversary, and by well-sustained and irrefragable evidence deprived Harris of every shred of character, and branded him with infamy. The only revenge the latter could take was to accuse the Archbishop of ordering the King’s subjects (meaning himself) out of the kingdom, and having His Grace bound over to appear when called upon.”

With this episode we draw to a close these unedifying squabbles brought about in the Diocese by those who were strangers to it. Of Father Doyle we hear no more until he comes to make his will, which was admitted to Probate in July, 1638, thus marking the time of his demise. The will locates the Chapel and Parish Priest’s residence as in the house of Mr. James Bellew, Corn Market.

Unfortunately we are unable to name Father Doyle’s immediate successor, and thus we meet the first gap in the succession. This gap, extending over 20 years, covers the terrible period of Cromwell’s regime, and leaves us nothing to chronicle except the number of the population returned in 1655. For St. Audoen’s the total was 839 individuals, 593 being reputed English, and 236 Irish. At length we meet a record in the *per obitum *series which gives us

V. Rev. Peter Aylmer, P.P., 1662-1665.

It is recited in the record that the Parish had been vacant for a year and upwards. The notorious and troublesome Father Peter Walsh gives us some account, though a hostile one, of Father Aylmer’s antecedents, He tells us that he had been Confessor at Whitehall to Lord Aubignye, the Queen’s Almoner, and had been sent away from London because he refused to sign his (Walsh’s) Remonstrance. His administration, however, was of short duration, for he died in 1665. It would appear as if during his time the Chapel was no longer in Mr. Bellew’s house, but in a house nearer Audoen’s Arch. Father Aylmer’s will appoints as one of his executors his immediate successor

V. Rev. Angel Goulding, P.P., V.C., DEAN, 1665-1675.

We now meet an ecclesiastic who had to discharge many important and unexpected duties, and discharged them all well. The beginning of his Pastorate synchronised with the turmoil and trouble created by Peter Walsh and his proposed Loyal Remonstrance. None of the Bishop’s, and but few of the secular clergy, with some Franciscans, could be induced to sign it. Apprehensive, however, of incurring the displeasure of the government, they consented to the holding of a Conference or Convention of the Clergy to discuss with Father Walsh the terms of the Remonstrance. The Conference met in the house of Father Goulding, the site of which and of a small square on which it opened is now covered by the existing handsome Catholic Church of St. Audoen.

Father Walsh was violent in his harangues, and getting little or no support, he withdrew in a sulk and passed out into the garden, where he was interviewed shortly after by a deputation from the meeting, headed by Dr. Goulding, but all to no purpose; so the meeting broke up with nothing accomplished. Some few years after Father Walsh associated with him another Franciscan, Father Taaffe, who produced a forged Bull nominating him Vicar Apostolic for all Ireland. He was believed by some, including one Bishop, and proceeded to summon a Synod, wherein he appointed four Deputy Vicars Apostolic. His Deputy for Dublin was Father John Spensfield, who had been appointed in 1660 Dean of the Christ Church Chapter in succession to P. Cahill, of St, Michael’s. He promptly excommunicated Dr. Goulding and three other respectable Dublin priests for disobedience to his orders. Very soon the bubble burst, and Taaffe disappeared. Soon after Dr. Talbot was appointed Archbishop, and he named Dr. Goulding his Vicar-General. In 1671, by provision from Rome, he was promoted Dean of the Chapter of St. Patrick, in succession to Dr. Edward Tyrrell; late President of the Irish College, Paris. His death must have occurred early in 1675, as, though no will is forthcoming, the record of C*aveat *is preserved, dated February 15th, 1675.

The second and. last gap in our succession now occurs, for, though the names of many distinguished clergymen are in evidence during this period, their connection with St. Audoen’s is nowhere proved. We must pass on then to February, 1687, when we meet

V. Rev. Edward Murphy, P.P., 1687-1715.

He was a native of the Parish of Balrothery, and ordained at the Escurial just 10 years earlier. In the Chapter he was, first, Prebendary of Clonmethan, and, in 1688, Precentor. He signed the Decrees of the Provincial Synod in 1685 as Secretary, and again, in the same capacity, those of the Synod of 1688. He administered his Parish during the few halcyon days of James II., and transferred the Parish Chapel from Audoen’s Arch to the Chapel just vacated in Cook Street by the Dominicans, who, at the invitation of the King, resumed possession of their old quarters on Inns Quay. He remained at his post after the Battle of the Boyne had been fought and lost, and in 1699 was appointed Vicar-General to Archbishop Peter Creagh, living in exile at Strasburgh. The Clergy List of 1697 gives Thomas Austin, Patrick Luttrell, Brian Murry, and Walter Skelton as Curates. The List of 1704 is but little changed. In 1715 Father Murphy was promoted Bishop of Kildare, to return to Dublin in 1724 as Archbishop, arid was consecrated by Archbishop Byrne, assisted by Archdeacon Goulding and Simon Murphy, Treasurer of St. Patrick’s, who was named his successor in the Parish.

V. Rev. Simon Murphy, P.P., 1715-1746.

This was another period of clandestine effort and concealment. So there is little to chronicle. The principal event which occurred during this Pastor’s long tenure of office was the extension of the Parish. Hitherto it was confined within the walls; now it attaches to itself a long external tail stretching to Watling street. It appears to have come about in this wise. At the northern end of St. Augustine Street, on Usher’s Quay, stood an old mansion, once the residence of a branch of the great family of Usher. The space lying between Mr. Usher’s house and the Bridge Gate was long known as the ” Bridge Foot.” In the year 1421 the Dominicans, established for two centuries on the north side of the river (Four Courts), received a grant of land on the south side, extending from the “Bridge Foot” to Watling Street, and on this they erected and conducted a College. On the suppression of monasteries this strip of land lapsed to the Crown, and Elizabeth ceded it to the Corporation. In 1597 the Corporation leased it to John Usher, who then occupied the mansion at the “Bridge Foot.” This strip fitted itself to Usher’s house as a kind of prolonged back garden, and with the house was reputed in St. Audoen’s Parish. It was subsequently divided into two lots, when a communication between Thomas Street and Oxmantown was opened *via *Dirty Lane and Bridgefoot Street. At the beginning of the 18th century houses began to be erected on this strip, and thus automatically St. Audeon’s was extended, but not without a vigorous protest from that active litigant, Father Rivers, Parish Priest, St. Catherine’s, who, not unnaturally, thought it should be regarded as in his parish. The matter was referred to Rome, and the decision was given in favour of St. Audoen’s in 1727. Father Murphy survived until 1746, for his will was proved in March of that year. He bequeathed to each of the *five *gentlemen in his house 30 shillings, thus showing that the clerical staff at the period was a Parish Priest and five assistants.

V. Rev. William Hoey, P.P., 1746-1760.

He was a distinguished ecclesiastic, and eventually Precentor of St. Patrick’s. With him commence the Parochial Registers, and he and his assistants had the courage to sign their full names or else their initials to the entries. He died in 1760, and in his will left a small legacy to each of the five assistants.

V. Rev. John Field, P.P., 1760-1767.

He was ordained in Paris in 1755, and in 1767 was transferred to St. Michael’s. During his time in St. Audoen’s the religious census of 1766 was taken, and gave 2,000 Protestants to 4,900 Catholics. He was Treasurer in the Chapter, and his will directs that he should be buried in Donnybrook.

V. Rev. Dr. James Plunkett, P.P., 1767-1771.

He was a Doctor of Divinity, was transferred from Skerries, and was one of the terno proposed for the See on the death of Dr. Fitzsimons. In the Chapter he was Prebendary of Dunlavin. During his time the Chapel was again removed, and again to a Chapel vacated by the Dominicans, who passed to Denmark Street in 1767. This is the Chapel in Bridge Street known to many of the senior clergy and people still living, for its career was only brought to an end by the opening of the fine new Church in High Street in 1846. In 1771 Dr. Plunkett died, and was succeeded by

V. Rev. Bartholomew Sherlock, P.P., 1771-1777.

Dr. Sherlock had been a student in Lisbon, and was there during the great earthquake. On his return home, he was appointed curate in Liffey Street, from which he was transferred, by his great friend Dr. Carpenter, to this Parish. In 1774 he was promoted Dean of the Chapter, and in 1777 was transferred to St. Paul’s.

V. Rev. Nicholas Morris, P.P., 1777-1781.

He had been Parish Priest of St. James’s for some short time, and was transferred here, to be moved again to St. Andrew’s in 1781. He was appointed Vicar-General, and in the Chapter was Archdeacon of Glendalough.

V. Rev. Robert Bethel, P.P., 1781-1791.

Father Bethel travelled a good deal through the Diocese. He was first Parish Priest of Lusk, then of Swords, then of Rathfarnham, and finally of St. Audoen’s. In the Chapter he was first Prebendary of Tipper, and then Archdeacon of Dublin. He, too, was Vicar-General, and was buried in Whitechurch, Rathfarnham, where his epitaph may still be read.

V. Rev. Dr. Anderson, P.P., 1791-1801.

Ordained in Paris in 1771, he was reputed a good administrator. He succeeded Father Bethel both in the Parish and in the Archdeaconry, and in 1801 was transferred to St. Andrew’s. The only names of Curates that we can gather during the last 20 years of the century are James Mannin, Richard Fitzgerald, Thomas Magennis, and J. Phelan.

V. Rev. Dr. Richard Fitzgerald, P.P., 1801-1813.

He was one of the four students left in the Irish College, Rome, when its administration was transferred from the Jesuits to the secular clergy in 1772. He had been a curate in this Parish since his return from Rome, and now successfully administered it as Parish Priest for 12 years. In the Chapter he was Prebendary of Swords from 1797. He died on November 30th, 1813, and was succeeded by

V. Rev. Morgan or Pelagius Darcy, 1813-1831.

He had been a student of Nantes and Bordeaux, and served as Curate in St. Nicholas and Liffey Street. He belonged to the family that founded Darcy’s well-known Brewery. He was a distinguished preacher, and delivered a remarkable sermon, afterwards published, at the opening of St. Patrick’s, Soho, London, under, Father Arthur O’Leary. In 1815 an important meeting of the Dublin Clergy was held in the Chapel House, Bridge Street to protest against the Veto, and our Parish Priest was amongst the signatories, together with Revs. Wm. Prendergast, Miles O’Connor, and Patrick Purcell, his Curates. During his time we meet also as Curates Rev. Cornelius Rooney, subsequently transferred to St. Andrew’s, and finally to the Parish of Clontarf; Rev. Charles B. Stennett, after-wards Parish Priest of Donabate, and finally of Kilquade; and Rev. Andrew O’Connell, transferred to Liffey Street thence to SS. Michael and John, and eventually to Haddington Road. In the Chapter Father Darcy was Prebendary of Jago from 1821, and died in 1831, to be succeeded by

V. Rev. Patrick Joseph (Canon) Doyle, P.P., 1831-1832.

We now begin to meet the *alumni *of Maynooth, of whom Father Doyle was one. He was Prebendary of Tipperkevin from 1826, and only remained in St. Audoen’s one year, when he removed to Booterstown, and was followed by

Rev. John Gormley, P.P., 1832-1833.

He had been Curate in St. Paul’s for many years, and, like his immediate predecessor, only served a short Pastorate of one year in St. Audoen’s. He was ordered to Madeira on account of his health, where he died and was buried.

V. Rev. James (Canon) Monks, P. P., 1833-1850.

To the early energy of this good Pastor Dublin owes the beautiful Church of St. Audoen, High Street. The old Chapel in Bridge Street was extremely small, dark, and badly ventilated, and was situated in an obscure alley, with all the noise of warehouses and stores on every side. It was erected by the Dominicans in 1719, became the Parish Chapel in 1767, and was well past its time. Father Monks commenced his efforts with the poor, and was the first to inaugurate Penny Weekly Collections. By 1841 he had collected in this way £4,436, and invested the greater portion thereof in the purchase of the site. On Easter Monday, 1841, he held his first parochial meeting, which was attended by Daniel O’Connell and other distinguished citizens. To this meeting he furnished a detailed account of his various outlays, and mentioned that the site alone cost £3,634. Plans were prepared by Mr. P. Byrne of Talbot Street, and the foundation stone was laid, in the unavoidable absence of Archbishop Murray, by Dean Meyler, Dr. Cahill preaching the Sermon. Exclusive of tradesmen’s and workmen’s wages, preparing foundations, etc., the erection cost £4,483.. In 1846; another meeting was held to replenish the building fund, and ran up the total subscribed from the beginning to £10,000. On the 13th September, 1846, the new church was dedicated by, Dr. Murray, Dr. Miley preaching the Sermon. The old Chapel in Bridge Street was abandoned and soon afterwards demolished, but the Chapel House (on the right) still stands, let out in tenements. The heavy work of collecting for and building the Church completely shattered the health of Father. Monks, who was seldom seen after the opening ceremony, and in 1847 he was assisted by an Administrator.

Rev. M. B. Kelly, Adm., 1847-1850.

He had been Curate in Lucan for some years, and now became Administrator here until promoted Parish Priest of Naul in 1850.* *During his administration two important events occurred - first, the great mission of the Fathers of Charity, Dr. Gentili and Father Furlong; and then the blessing by Dr. Murray in 1849 of the imposing marble statue of Our Lady, by Benzoni, of Rome. The, death of Father Monks in 1850 vacated the Parish, which was filled by the appointment of

Rev. Patrick Mooney, P.P., 1850-1867.

The Curates in residence when Father Mooney came into the Parish were James Corr, Matt. Lynch, H. Murphy, Patk. Purcell, and John Sheppard. Of these Father Purcell was senior, being here since 1813. Father Sheppard, the junior, caught fever, and died, much regretted. His place was filled by Michael J. Brady, who, in 1853, was removed to Clontarf, and replaced by David P. Mulcahy (present Parish Priest, Swords). In 1855 that great old veteran Father Purcell, died, and his place was left unfilled. In the following year Father Mulcahy went to Haddington Road, and was succeeded by Father Chris. Nolan.

Bad times, however, had fallen on the Parish of St. Audoen. Bridge Street and High Street, its principal thoroughfares, had hitherto swarmed with well-to-do Catholic merchants, who lived over their shops and warehouses, and steadily and generously supplied the means of maintenance. But now the suburbs and Blackrock and Kingstown tempted families to move out in search of fresh air and bright outlooks, and in very few years St. Audoen’s ceased to be a residential quarter, except for the very poor. The clerical staff had, therefore, to be reduced to one half and since 1864 consists of a Parish Priest and two Curates.

Father Mooney completed the internal plastering of the Church, and erected the existing organ. In 1867 he passed to his reward, and was followed by

V. Rev. Nicholas (Canon) Walsh, P.P., 1867-1875.

The Parish was enlarged by shifting the eastern boundary to Winetavern and Werburg Streets. Youth and energy were on Canon Walsh’s side, and he bravely attempted to commence the portico, but did not go very far with it. He completed, however, the erection of the fine High Altar, and greatly improved the Schools in the basement. In 1874 he was transferred to St. Michael’s, and was succeeded by

Rev. William Irwin, P.P., 1874-1884.

He had been a student of the Irish College, Rome, and for many years a Curate in the Pro-Cathedral, Marlborough Street. He would have wished to finish the portico, but rightly thought that a residence for the Clergy was a more pressing need. So to his exertions we owe the fine Presbytery that flanks the open space before the Church. Failing in health, he resigned the Parish in 1884, and was, followed by

V. Rev. Edward (Canon) Quin, P.P., 1884-1894.

What might have been a very serious catastrophe had it occurred a few hours later marked the opening of his pastorate. The Month’s Mind of the late Parish Priest, who only survived his resignation just one month, was about to be celebrated, when, during the night before the celebration, the large span of ceiling which covers the space where nave and transepts cross, suddenly yielded, precipitating tons of material on to the catafalque and benches surrounding it, where a few hours later a large number of the clergy would have been chanting the memorial office. The damage done was estimated at over £800, and this, together with the care of the Schools, gave the Pastor all he could do. In 1894 he was transferred to the Parish of Ballybrack, and was succeeded by the present zealous occupant of the Parish,

V. Rev. Patrick (Canon) Kavanagh, P.P., 1894.

The Portico was loudly called for. Too long was the unfinished front, with its untidy approach, offending the public eye; and in 1898 Canon Kavanagh held his first public meeting, which was presided over by the Archbishop and proved a signal success. In a very short time the beautiful portico, universally admired, was completed, the piazza in front concreted, the new entrance gates and railings set up, and statues to crown the pediment, at a total cost of £6,940, of which there remains a debt on the Parish of only £800. To assist him as Curates, Canon Kavanagh has in this year, 1911, Rev. Peter Hayes and Rev. Michael Condren.

Parish of St. Michael

St. Michael’s began as a domestic chapel in the Bishop’s Palace closely adjoining the Cathedral. *A primaeva fundatione capella extitit infra palatium Sti Laurentii. *Such is the record in Allen’s * Repertorium Viride. *It was subsequently annexed as a dependent chapel to the Cathedral, and finally, in the tune of Archbishop (Richard) Talbot, 1447, it was advanced to the dignity of an independent parochial Church, but remained incorporated to the Cathedral, and was administered by a Vicar appointed by the Prior and Convent. In the Deed of St. Laurence confirming the property of the Cathedral, we meet amongst the witnesses, “Cenninus, priest of St. Michael’s.”

In 1541, the Prior and Convent being suppressed by Henry VIII., and a Dean and Chapter with Vicars Choral substituted, this Church was assigned to the first Vicar Choral (Dean’s Vicar), by name John Curragh. When Archbishop Browne erected it into a Prebend, Curragh was the first Prebendary. From the Obit Book we learn that he died in 1546, and was succeeded by Christopher Moore, who signed the order promulgated by Archbishop Curwin in 1557, regulating the Masses and Offices in the Cathedral. In 1560 he became Precentor, a dignity which he retained only a few mouths, probably because he refused to conform. With his departure from St. Michael’s orthodox worship also departed, and thenceforward the Church was regarded as a Protestant Church.

Of this old Church of St. Michael the Report of 1630 says that “it was in good repair, and furnished with ornaments befitting,” and that most of the parishioners were recusants.” Towards the close of the 17th century it had to be extensively repaired, and a new steeple or tower was then built. A century later it had again fallen into such a state of disrepair that baptisms and marriages had to be performed in the Lady Chapel of Christ Church. In 1815 it was rebuilt, but on a different plan, the old 17th century tower remaining, unaltered. Finally, at the restoration of Christ Church, due to the munificence of Mr. Henry Roe, the building of 1815 was demolished to make way for the existing Protestant Synod House, the old tower being incorporated in the new building. Thus St. Michael’s, as a Protestant Parish, ceased to exist, and was united to St. Audoen’s. The Corpus Christi Guild, which had its Chantry Priests’ serving St. Michael’s during its Catholic period, was, of course, dissolved, but much of its property was concealed for long years after, and helped to maintain the Catholic clergy.

The area of the Parish was very restricted. We have already given its western boundary. On the east it came up from the river through Rosemary Lane; then, turning eastward through Cook Street to Winetavern Street, proceeded up its west side and that of St. Michael’s Hill to Nicholas Street, where, passing at the rere of the houses to about No. 4, it turned sharply westward, and bisecting Angel and M’Cullagh Alley’s, met St. Audeon’s frontier just behind Taylor’s hall. In 1766 the Parish nmbered 1,902 Catholics to 897 Protestants; in the Census of 1871 these numbers had dwindled to 1,402 Catliolicts and 107 of all other denominations; and in that of 1901 they were further reduced to 849 Catholics to 33 of all other denominations.

St. Olave’s.

Eastward of St. Michael’s stood the Parish of St. Olave, presumably founded by the Danes in honour of Olave I., the sainted King of Norway. It stood. at the lower west end of Fishamble Street, then known as St. Olave’s, or, corruptly, St. Tulloch’s Lane, just facing Smock Alley (Essex Street Upper). The Parish extended from Rosemary Lane eastward through Cook Street, into Winetavern Street, of which it took in the whole eastern side, and then went on to Preston’s Inns at Izod’s Tower (Essex Gate) and Upper Exchange Street. The southern boundary was John’s Lane, alongside of Christ Church. It belonged to the Monastery of St. Augustine at Bristol, which appointed the clergy that were to administer in it. It anciently paid 10 marks proxies, *“sed hodie,” *Archbishop Allen writes in 1535, *“vix valet ad sustentationem unius capellani.” *The names of some of the mediaeval clergy have been recovered. They were Robert, 1236; Thomas de Lynham, 1317; Elias Cotterell, 1364; Wm. Lawless and John Sprott, 1446; Simon and Nicholas White, 1485. When the Bristol Monastery was suppressed by Henry VIII. the Parish and Church of St. Olave were included in the suppression, and became confiscated to the Crown. The Parish was united to that of St. John by the Deputy, Anthony St. Leger, in 1547, and the ruined Church with its churchyard was granted by James I. in 1612 to Christopher Bysse; and so late as 1702 the Churchwardens of St. John’s leased to Alice Dermot, at eight pounds per annum, the priest’s chamber in St. Tulloch’s’ Lane.

St. John’s.

The Church of St. John, originally dedicated to St, John the Baptist, but subsequently (14th or 15th century) to St. John the Evangelist, appears to have been originally founded by a native Irishman, named Giolla Michell, son of Giolla Muire, by whom it was conferred, before the close of the 12h century, upon the Priory of Holy Trinity. Henceforward the Chaplain to minister in it was, of course, appointed by the Prior and Convent. The only name of a Chaplain that we can recover is that of Geoffrey Calffe, in 1439, to whom some money was left to repair the Church, and the reversion of a silver cup to be converted into a chalice. The Church was situated on the west side of Fishamble Street, at the corner of John’s Lane. The name of the street at the time was Bothe Street, hence the Church was referred to as St. John’s of Bothe Street, to distinguish it from St. John’s outside the New Gate. In 1500 it was rebuilt from the foundations by Arland Usher. In 1539, under that great reformer Henry VIII., its status underwent a change, consequent on the transformation of the Prior and Convent into a Dean and Chapter. In the ordinance of the Government effecting this transformation we read “that the Chancellor shall have a Vicar-choral to correct the Latin of the choir books that Christopher Rathe (one of the ex-religious community) be appointed to such office as minor canon, and that the Church of St. John be assigned to him, together with a stipend of four marks Irish from the sum aforesaid.” Subsequently the Church was made prebendal; and in 1547 Edward VI. grants 10 marks yearly to Christopher Rathe to perform service in Christ Church, Dublin. In Archbishop Curwin’s order Rathe appears as Precentor, a dignity which he was forced to resign in 1560, having refused to take the oath of supremacy.

In Marsh’s Library is still preserved a very perfect copy of a *Processionale *belonging to old St. John’s. The character of the musical type and the cleanness of the copy would seem to suggest that it was presented newly corrected to the Church by its Rector, Christopher Rathe. The latter survived his forced resignation only a short time and died a fervent Catholic. With him, of course, Catholic worship disappeared in St. John’s. The Church in 1630 is described as “in good repair and decency,” but “most of the Parishioners recusants.” It was rebuilt in 1682, and again falling to decay about the middle of the 18th century, the Protestant parishioners being unwilling to repair it, the Irish Parliament made a grant of £1,000, soon followed by a second thousand, towards its re-edification. This edifice, thus buttressed by parliamentary grants, remained until 1884. It had been closed jis no longer required in 1878, the parish being united to St. Werburgh’s, and was taken down in 1884. The site was leased to the Fishamble Street (Protestant) Mission, and on it they erected their present capacious Hall. Thus another monument of Elizabeth’s handiwork was erased from the Map of Dublin. When pulling down the old church, a fragment of an old stone was found with the words inscribed: ” The Lord will not hear me,” Ps. lxv, 18. The population in 1901 was 1,736 Catholics, all others 206.

St. Mary del Dam.

In this church we meet the work of St. Laurence O’Toole. It was he erected it in honour of the Blessed Virgin, near the Mill Dam under the Castle; and in his Life by the anonymous monk of Eu, it is recorded that on a voyage to England with some Dublin citizens such a storm arose that they were all in imminent danger. The Dublin folk appealed to their Archbishop to placate the anger of God, and he, in reply, said: “I am building a Church in Dublin to the honour of, God and of his Blessed Mother, and if you give of your goods that God has given you sufficient to complete it, not one of you will perish.” They did as requested, when the storm ceased, and all reached their destination safely.

In a Deed executed by St. Laurence the name of “Godmund, priest of St. Mary,” occurs. It was the smallest Parish in Dublin, comprising only the occupants of the Castle cum paucis aliis. In 1244 the anchorite dwelling at the Church of St. Mary had an order of the Dublin Exchequer for 1½d. per day maintenance and 10s. a year for clothes. Archbishop Alen mentions it as first of the churches from which the Cathedraticum was paid twice yearly, and proxies on visitation on account of a carucate of land held by it at Tachery, now Kerrymount, Co, Dublin. When Archbishop Henry established the Cathedral Chapter of St. Patrick he appropriated this Church to the Treasurer. In Henry VIII.’s’ reign George Browne united this Parish to St. Werburgh’s, and in 1589 the then Treasurer demised on lease to Sir George Carew the Church and Churchyard of St. Mary del Dam. Shortly after it came into the possession of Richard Boyle, first Earl of Cork, who erected upon its site the mansion known as Cork House, hence Cork Hill. In 1706 a large portion of this house was transformed into Lucas’s Coffee House, and in 1708 old Cork House, with contiguous buildings, which had long obstructed the thoroughfare, were demolished to make a wide and convenient passage to the Castle. The sum paid to purchase existing interests amounted to £8,349 3s. 4d. of which £3,251 10s. 0d. was allowed to the Treasurer of St. Patrick’s by reason. of his claim to the site of the Church and Churchyard.

St. Werburgh’s.

This was a church erected shortly after the Anglo-Norman settlement, and dedicated to St. Werburgh, patroness of Chester, from which town many of the new colonists had come to re-people the city decimated by a plague. Archbishop Allen tells us that it belongs to the Dignity of the Chancellor of St. Patrick’s, although he adds, “at its first foundation this Church is not mentioned, but the Church of St. Martin *(de qua infra), * therefore, after the event, it is named and confounded with the previous as if they were one.” It is a well-known fact in Irish history that our forefathers cultivated a great devotion to St. Martin of Tours, the uncle of St. Patrick; and in many places are to be found Churches to St. Martin and St. Patrick almost side by side.

Archbishop Allen describes the Church of St. Martin, in 1532, as being juxta murum et *molendinum de Pole in parte australi, *that is, near the City Wall and the Pole Mill on the southern side; in other words, outside the City Wall, beside the Mill at the Pole Gate, or, as it was afterwards called, St. Werburgh’s Gate, just where Werburgh Street ends and Bride Street commences. “*Hodie,” *he adds, “(1532), hujus Ecciesiae vix remanent vestigia. Sed modo *consolidatur cum dicta altera (S. Werburgae) vicina, tanquam una de quatuor capellis unitis Dignitati Cancetlariae Sti. Patritii.” *

One of the great miracles proved in the Acts of the Canonisation of St. Laurence O’Toole was his raising to life Galluedius, the priest of St. Martin’s Church. Of St. Werburgh’s, therefore, the Chancellor of St. Patrick’s was Rector. The Parish contained Werburgh Street, a portion of Skinners’ Row, and all Castle Street, with the lanes and alleys intersecting. A Valuation made in the 38th year of Henry VIII. states that tithes and oblations are of no value beyond the alterages assigned to the- curate and repair of the chancel. In the beginning of the 18th century the church was reported “decayed, ruinous, and unsafe,” and the Parishioners being mostly shopkeepers, who paid great and heavy rents, the King, in 1715, granted the plot of ground on which the Couticil Chamber stood towards the rebuilding of the Church, which was accomplished three years later; but the steeple, 160 feet high, being found in a dangerous condition, was removed in 1810, and the church front left in the mutilated condition in which we see it at the present day.

The population in 1901 numbered 1,606 Catholics; all others, 328.

St. Nicholas Within.

The Church of St. Nicholas was one of the oldest in Dublin, being built by Donatus, first Danish Bishop of Dublin, in 1038, contemporaneously with Christ Church, though it would appear to have been only a Chapel on the north side of the Cathedral, subsequently moved to its present site. By the Charter of Archbishop Henry it was appropriated to the Economy Fund of St. Patrick’s Cathedral. In 1479, by Patent from King Edward IV., a chantry was founded of one or two Chaplains in honour of God and the Virgin Mary, in the Church of St. Nicholas, near the High Cross of the City, and was endowed with lands and tenements to the amount of £13 6*s. 8d. *to celebrate divine service for the benefit of the souls of the founders, and for those of all the faithful departed.

In 1532 the revenues of St. Nicholas are described as * satis exiqua.

New St. Michael’s

During the reigns of Elizabeth and James the Church in Dublin was compelled practically to return to the Catacombs, and there keep alive the lamp of faith in obscurity, imprisonment, fines, tortures, and martyrdom. With the Kilkenny Synod signs of life began to re-appear, and a new organisation of Parishes was inaugurated. The four mediaeval Parishes of St. Michael, St. John, St. Werburgh, and St. Nicholas Within, together with those of St. Olav and St. Mary del Dam, already absorbed into them, were, by virtue of the Synodal laws, united into one Parish. under the title of St. Michael. This new Parish was entirely within the walls1 it was the very centre of the social and commercial life of the period; and Paul Harris describes it as *locus primarius in civitate ac parochia spatiosissima. *The first Pastor was

V. Rev. Thomas (Archdeacon) Coyle. P.P., 1616-1628.

We first meet mention of his name in the per obitum volumes of the Vatican Archives, where, under the year 1611, we find the following entry: “The Archdeaconry of the Church of Dublin, not the principal dignity after the Episcopal, together with the Rectorships of Duleek and Ratoath in the Diocese of Meath, vacant by the deaths of their late occupants, and valued, the Archdeaconry at 200 marks, the Rectories at 100 marks, to Thomas Coyle, of (Meath) Diocese.” This accumulation of benefices would at first glance make Father Coyle appear to have been a pluralist, except that they were merely titular, devoid of all emolument, as the marks had already passed into the pockets of the Protestant beneficiaries. Though a native of Meath, he evidently had been working for some time in the district to which he was now appointed Pastor. We next hear of hint at the meeting in Cook Street of 1623.

Almost simultaneously with the erection of the new Parish, the Franciscans, who had been outlaws and wanderers since the days of Henry VIII., made a settlement in a lane off Cook Street, and opened a Chapel there when it could be done with safety. This came to be known to the initiated as Adam and Eve, from a signboard that swung at the corner of the lane bearing full length effigies of our first parents.

With the accession of Charles I. in 1625 there came a breeze of toleration for the hitherto persecuted Catholics, and they were emboldened to set up, in retired localities, what were called Chapels, but which were little else than storehouses or stables adapted to the purposes of Divine worship. Father Coyle opened one such in Back Lane on the very western edge of his Parish. It is described in the return of Archbishop Bulkeley in 1630 as “standing in the back of Mr. George Taylor’s house, partly in the Parish of St. Michael and partly in that of St. Nicholas Within.” In our notes on St. Audoen’s we referred at some length to the unhappy relations which sprung up about this time between the secular and regular clergy of the City, mostly due indeed, as far as the seculars were concerned, to a group of Meath clergy, who seem to have settled in Dublin, and of which Father Coyle was a prominent member and an active opponent of the Friars. His death occurred in 1628, and the vacancy thus created in the Parish originated a prolonged episode of this domestic war, which had scarcely terminated before the advent of Cromwell. Archbishop Fleming, a Franciscan, who succeeded Archbishop Matthews, in a letter addressed to Luke Wadding, dated February 1st, 1631, fully describes the incident:- “Some few years ago died in this town one Thomas Coyle, a Parish Priest who did not a little trouble during his life all the religious of this town, especially our brethren, which I, then being newly come to this Diocese, could hardly have remedied; but he, being dead, and I a day’s journey from town, my Vicar-General, with the advice of some factious persons, placed in his stead one Patrick Cahill, far more dangerous and factious than the former, to the great grief of all the Regulars, who (considering the Vicar-General placed him only *durante beneplacito), *with many of the best of the town, did most earnestly solicit me to have him removed, alledging that he was of the Province of Armagh and Diocese of Meath, consequently a stranger to the town, and that there were two or three natives of the town descended of the best, and bred beyond the seas as well as Cahill, who had no place at all. The premises considered on my coming to town, I displaced the said Cahill, and put in his place a native, who did laudably carry himself in the aforesaid poor Parish for six years.” This native thus canonically appointed was

Rev. Patrick Brangan, P.P., 1628-1638.

Father Cahill had a reputation for learning, and had been a distinguished student of the Irish College of Paris under Dr. Thomas Messingham. A Latin sonnet of his, as well as one of his fellow-student, Peter Caddell, is printed in the forepart of Messingham’s *Florilegium. *In Dublin he served as Professor in a kind of classical school opened in Bridge Street for aspirants to the secular clergy by Father Luke Rochford, Parish Priest, St. Audoen’s. Father Brangan was able to take peaceful possession owing to a term of imprisonment which Father Cahill had to serve for having had made two seals for the Catholic Bishop of Kilmore. No sooner set free than he took active steps to prosecute his supposed claim to the Parish. He charged the Friars, whom he blamed for his removal, with preaching erroneous doctrine, and sent a number of propositions which he alleged had been uttered by them, to the Sorbonne, for their opinion. The Friars indignantly denied having ever uttered such propositions. Eventually the matter was carried to Rome, whither Cahill himself went in 1631. Meanwhile his friend Dr. Messingham procured for him a Papal provision to the Parish of St. Michael; concerning which the Archbishop writes to Wadding:-” That P. Cahill, by the negligence of those of Louvain, obtained a Bull for the Parish of St. Michael… . We be extremely troubled by those that have Bulls from thence. For God’s sake, get me full powers to displace all those that get such Bulls. Moreover, they be strangers, and the natives are without places.”

After a prolonged delay in Rome, the matter was referred to a Commission consisting of the Bishop of Cork and two others. No document is forthcoming to tell us of the exact finding of this Commission, but every circumstance that can be made available seems to establish that Father Cahill was allowed to retain the administration of St. Michael’s, at least on the death of Father Brangan, which occurred in 1637 or 1638, but in a dimidiated form, as we shall see presently. In 1641 he was on familiar terms with the Government, and was sent on embassies to Sir Phelim O’Neill and to the Lords of the Pale on the outbreak of the insurrection.

Meanwhile, it is time to say something of Father Brangan. His lines did not fall in pleasant places. The storm created by Father Cahill must have sorely tried him, and he was the victim of slander and vituperation at the hands of Paul Harris, who contrived to have him cast into prison on some ridiculous charge, where he was compelled to pass over six months. After that we hear very little of him. His will, a very simple one, was executed in 1637, but was not admitted to probate until 1640; so that if his death did not occur at the first mentioned year, the state of his health may have involved a forced retirement during the three years that Father Long served as Administrator. He directs that he be buried in St Audoen’s with his father and mother.

About 1630 there was opened on Merchant’s Quay in connection with Adam and Eve, a Convent of Nuns the first since the Reformation. They were Fransiscans, or Poor Clares, and were of some of the best families in the kingdom. They were hauled before the authorities and forbidden to continue their Convent existence; but the presiding official was angry that such noble ladies should have been compelled to walk the streets, and ordered a coach to be provided to take them home.

**Rev. P. Cahill, P.P., St. Michael’s

Rev. John Long, P.P., St. Werbugh’s and St. John’s, 1641.**

In the *per obitum *volumes so often referred to we read under the date May, 1641, the following entry:- “May, 1641. - The contiguous parochial churches of St. John and St. Werburgh, vacant for a year and more by the death of the last occupant, to John Long, Priest and Bachelor in Theology, who has been administering those churches by permission of the Ordinary for the past three years, with the dispensation of retaining both, considering the tenuity of their resources and -the convenience of service.” So that to promote peace the Parish was *pro gac vice *divided, and Father Cahill allowed to retain St. Michael’s, with presumably St. Nicholas Within, and St. Werburgli’s and St. John’s given to the care of Father Long. -This explains what hitherto seemed an insoluble puzzle, namely, the appearance at this period of a Chapel in the immediate neighbourhood of the Castle. “Sir George Radcliffe stormed very much against the Churchwarden of St. Wairbre’s for presenting a Mass House that was newly erected (1638) within four or five houses of the Castle Gate, in which Mass was frequently said.” From this we infer that Father Long opened a Chapel for his half of the Parish, leaving the old Chapel in Back Lane to Father Cahill. The latter in 1644 was, by a Bull from Rome, raised to the dignity of Dean of Christ Church Cathedral in succession to Father William Barry, deceased, the Bull permitting him to retain the Church of St. Michael, “as the fruits of both benefices’ would barely furnish a competency, and the duties of both could be easily fulfilled by him.” How long this dual Parish or its two Pastors continued we cannot say. A chalice still used in St Michael’s, dated 1648, tells us nothing except that a Rev. Philip Meagher caused it to be made. The Cromwellian *debacle *summarily settled all disputes, and the names of Fathers Long and Cahill appear no more. Probably they did not live to see the Restoration. Neither can we state with any degree of certainty who were their immediate successors A chance glimpse at a will made by a parishioner of St. Michael’s revealed in a bequest the name of Rev. Patrick Hamlin, but without any mention of his parochial status. He had been the curate in St. Audoen’s who signed the testimonial to Archbishop Fleming in 1631, when Luke Rochford’s name was absent. He died in 1669, and the gap in the succession unfortunately continues; so we must pass on to

V. Rev. James (Dean) Russell, P.P., 1686-1728.

He was ordained in Paris in 1682, and was brother - or more probably (seeing the difference of age) step-brother - to Archbishop Russell. He had his Chapel in Skipper’s Lane in an old stable; but this collapsing in the early years of the 18th century, he set up a new Chapel in a larger and better stable in Rosemary Lane. In 1687 he was appointed Dean of St. Patrick’s Chapter. After the Boyne disaster he met with a sea of trouble, and was witness to and, to some extent, victim of the most ferocious of the Penal Laws. On Archbishop Byrne’s death, in 1723, lie was chosen Vicar Capitular, an election which was hotly contested by some members of the Chapter but on purely canonical grounds. He administered the Parish for 43 years, and in May, 1728, passed to his well-earned reward. In his will he directs that lie should be buried at Lusk, and leaves the residue of his estate to Stephen Brown, of Castle Brown. He was succeeded by

V. Rev. John Clinch, P.P., V.G., 1728-1760.

In the Chapter he graduated as Prebendary of Monmohenoc, Mulhiddard, Treasurer and Precentor. Before being promoted to the Parish he had a rather chequered career. When the unhappy litigation was commenced between Father Valentine Rivers, Parish Priest Saint Catherine’s, and Archbishop Byrne in 1719, - a litigation which had for its only satisfactory result the publication of that classic in Irish canonical literature, the *Jus Primatiale Armacanum *of Primate Macmahon - the matter being referred to Rome, Dr. Clinch was sent to Rome to represent the Archbishop’s. interests and plead his cause. [A manuscript copy of Clinch’s statement is bound into the copy of the *“Jus Primatiale” *preserved in Trinity College Library.] On his return he was appointed Vicar-General, and as such, according to the Archbishop’s contention, was entitled to the Parish of St. Catherine. But Rivers refused to give way; and it was only a few months before the Archbishop’s death in 1723, that a compromise was reached, in virtue of which Rivers was allowed to retain the Parish on condition of paying a fixed annual pension to the Vicar-General. A letter to Rome in 1727 mentioned that Rivers had not observed his part of the bargain; however, all was now ended by Clinch’s promotion to St. Michael’s. He made collections to beautify and improve the Chapel. He became Vicar-General to Archbishop Fagan as well. The petition to the Holy See of 1729 (Spic. *Ossor.) * discloses the name of one curate who served the Parish at this period - Charles Ryan. In the parliamentary return of 1730 two Mass Houses (Rosemary Lane and Adam and Eve) are returned, and three Popish Schools. In the British Museum manuscript of 1749 we find the following description of the Chapel:-” The altar- piece is a large painting of the Crucifixion placed between two pillars, and in the Chapel are three galleries. That on the Gospel side serves as a Communion Altar and for Confessionals; that in the middle opposite the Altar is for the better sort of the congregation ; and in front of the gallery, on the Epistle side (which serves for the choir), is the Pulpit. It is the only Chapel in Dublin that has not a tabernacle on the Altar.” .So we may infer that the Blessed Sacrament, was reserved on the side (Communion) Altar. Dr. Clinch survived up to 1760. His will, dated October, 1759, was proved in June, 1760. In it he left Oilstocks, Pixis, and Ciborium to successors, and appointed his brother, Bartholomew Clinch, and Father Ward, his executors, To him succeeded

V. Rev. Richard Campbell, P.P., V.G., 1760-1767.

A member of the Chapter since 1753, he was now Archdeacon of Dublin. In 1756 Dr. Lincoln, as Coadjutor Bishop, named him Parish Priest of St. James’s on the death of Father Fitzsimons; but Archbishop Linegar had already destined that Parish for Father B. Commins, who was put in possession of it. As soon as Dr. Lincoln succeeded to the Archbishopric he made Archdeacon Campbell his Vicar-General. During his pastorate the Census of 1706 was taken, from which it appears that in the four parishes that went to make up New St. Michael’s there were 5,357 Protestants against 6,379 Catholics, the former predominating in St. Werburgh’s, and both being equal in St. Nicholas Within. Dr. Campbell died in June, 1767, directing in his will that he should be buried in Donnybrook in the same grave with his mother. He made “his good friend Mr. John Field” his residuary legatee and sole executor. This “good friend” also succeeded him in the Parish -

V. Rev. John Field, P.P., V.G., 1767-1781.

He had been Parish Priest of St. Audoen’s since 1760, and in the Chapter was Treasurer since 1762. He was a distinguished man, a good preacher, and his name figured amongst those proposed for the See on the death of Archbishop Fitzsimons.

Here, perhaps, would be the place to introduce some notice of Father John Austin, S.J. He returned from France to his native city about 1750, and at once commenced to labour for the poor in the district surrounding St. Michael’s, where he ministered, though not on the regular staff of the Parish. He enjoyed a high reputation as a preacher, and opened a school in Cook Street, a work in which he was subsequently aided by Rev. Thomas Betagh, S.J. He gave food daily to numbers of the poor. He died in 1784, and was buried, at his own request, in old St. Kevin’s churchyard, where a truly magnificent cenotaph was erected to his memory, which now, owing to want of care, is rapidly falling into decay. A large house at the end of Archbold’s Court, in Cook Street, was traditionally pointed out as his residence. Father Field, who lived in Castle Street, ruled the Parish until 1784, when his death occurred. In his will he directed that he should be buried in Donnybrook, and that one guinea should be paid to each of his Curates, whom he names in order - Messrs. Hosty, Commins, O. P. Betagh (*ex *S.J.), Murphy, and Brett. He was followed by

V. Rev. John (Archdeacon) Murphy, P.P., 1784-1799.

He had been a student of the Irish (Ludovisi) College, Rome, and had officiated for some years past as Curate in St. Michael’s. Father James O’Brien came in his stead. Father Betagh, who had joined the staff as a Jesuit, ceased to be such after the suppression in 1773, -but continued his work as a secular priest. Amongst the Curates at this period we meet the names of O’Brien and Betagh. Bergin and Carberry appear in 1797. Father Murphy died in 1799, and was interred in the old churchyard of St. John’s, to be succeeded by one who has left a lasting remembrance,

V. Rev. Dr. Thomas Betagh, P.P., V.G., 1799, resigned 1810.

The Curates were Messrs. O’Brien, Carberry, and J. Byrne, with two assistants. Dr. Betagh, who was soon nominated Vicar-General, never relaxed the work of the School which he and Father Austin had carried on in their Jesuit days, which counted amongst its distinguished pupils O’Keeffe, the Dramatist, and Archbishop Murray, and, in addition, he established very fine parochial schools which to this day are quoted under his name. His resignation of the Parish in 1810 was received by all classes with deep regret, but his age and infirmities rendered it in his opinion necessary. He only survived the resignation a few mouths, and the funeral of the venerable Dr Betagh, as the people loved to speak of him, to George’s Hill Convent where he was temporarily laid, was enormous. By his will, proved March, 1811, he appointed Dr. Blake, Father O’Brien, and James Bacon, of Bridge Street, his executors, to whom he, after some family souvenirs, left the residue of his state.

V. Rev. Dr. Michael Blake, P.P., V.G., Dean, 1810-1831.

The pastorate of Dr. Blake introduces us to a new century, a new church, and practically a new era, when Catholic Emancipation was just beginning to hear fruit. Dr. Betagh had been thinking of removing the Chapel from Rosemary Lane, where it had been nothing more than a clumsily adapted storehouse, and had been now doing duty for over a century, but a younger man was required for the work. Dr. Blake, the last student to be driven out of the old Irish College, Rome, by the French revolutionaries in 1798, made his way home to Dublin, not without difficulty, to be there promoted by Dr. Troy in quick succession to the four minor orders, Subdeaconship, Deaconship, and Priesthood in Liffey Street Chapel during the month of July in that same year. He was immediately named curate in St. Michael’s, and after 11 years in that capacity, he was promoted Parish Priest in succession to Dr. Betagh. His first duty was to find a site for a new church, and a very central site was providentially in the market. This was “the piece or parcel of ground whereon the old theatre and other tenements adjoining thereto lately stood, with the messuage, house, or tenement now called the theatre or play house on the north side of Smock Alley, containing in front to Smock Alley 63¼ feet, and in depth backward to the Blind Quay (Lower Exchange Street) 139 feet.” This extract is made from a lease of 1773. The premises were devised on July 8th, 1811, in consideration of the sum of £1,600 to Rev. Michael Blake, Thomas Dillon, Andrew Ennis, and Bryan Murphy. In April, 1857, the surviving Trustees of the Charity School of St. John’s Parish, in whom the Lessor’s interest was then vested, granted the premises on Lease for ever to Rev. Dr. Cullen, Rev. N. Roche, Rev. M. Doyle, and Rev. James Healy, subject to the annual rent of £60 18s. 9d. On this site Dr. Blake commenced the building of the new Church, with its double front of hewn stone and its handsome internal decoration. Rosemary Lane was finally abandoned, and the new Church opened in 1815. The title of the Parish was slightly modified. Hitherto in all parochial and episcopal documents it was always quoted as the Parish of St. Michael; henceforward it came to be known as the Parish of SS. Michael and John, the reason of this change probably being that Rosemary Lane Chapel stood wholly within the boundaries of old St. Michael’s, while the new church was erected within old St. John’s. Another important change was made in the area of the Parish in 1811. It was no longer confined within the line of the city wall, but its eastern frontier was extended to the line drawn from the river through Eustace Street, South Great George’s Street, and Aungier Street to Redmond’s Hill.

Soon after the’ opening of the Church Dr.* *Blake had the courage to set up a bell to call the people to Mass and toll the Angelus, the first bell set up in any Catholic place of worship since the Reformation. This audacious proceeding aroused the fury of the Orange bigots, then all-powerful in Dublin, and an Alderman Carleton instituted proceedings in the King’s Bench against the offending Parish Priest. The latter was fortunate to secure the advocacy of Daniel O’Connell, and when the Alderman learned this fact, he quietly climbed down, and no more was heard of the matter. It was the last kick of the Penal Laws

To Dr. Blake may be traced the re-organisation and expansion of the Confraternities attached to the several Chapels of Dublin. His own became in 1817 the parent Society of St. John the Evangelist; and many others were gradually affiliated to it. The painting of St. John is by Del Frate, and the monument to Dr. Betagh, whose remains were deposited in the vaults, is by Turnerelli.

Bishop Murray having had to visit Rome as representative of the Irish Bishops against the Veto, took Dr. Blake with him. This visit inspired the latter with the idea of refounding his old Alma Mater - the Irish College, Rome - suppressed and disbanded by the French revolutionaries in 1798. On his return he immediately started a movement for this purpose, and gathered a considerable sum wherewith to found Burses. In 1824 he left again for Rome, where, after many protracted negotiations, he was finally able to open the new Irish College in 1828, he remaining as Rector for the first year. During his absence Rev. William Yore was appointed Administrator of this Parish. On his final return in 1830 he was left but a short year in St. Michael and John’s, being transferred to St. Andrew’s in order to build a new Church there.

Meanwhile the Calced Carmelites abandoned their settlement in French-street and moved back to the site of their old pre-Reformation Convent in Whitefriar Street. Here they opened in 1825 the new church built there by the indefatigable exertions of Dr. Spratt. It has since been added to considerably, and is now probably the largest church in Dublin. Similarly, the Franciscans, so long huddled in their little Chapel of Adam and Eve, made an effort to get more elbow room. Thanks to the labours of Father Murphy, they were able to secure old Rosemary Lane Chapel, which lay up against their own, and with other parcels of ground adjoining, secure a site whereon to erect their new Church of St. Francis of Assisi, which was opened in 1830.

V. Rev. Andrew O’Connell, P.P. (Dean), 1831-1849.

He had been curate for a time in Bridge Street, subsequently in Liffey Street - Marlborough Street, was already a member of the Chapter as Prebendary of Mulhiddard, became Treasurer in 1837, and finally dean in 1864. He proved a very zealous and energetic Pastor, a distinguished preacher, and took an active part in public affairs, which, with the Repeal agitation and Father Mathew’s temperance crusade, were then all-engrossing. His curates in 1835 were Fathers Doyle, White, Murray, Anglin, and Smyth. Father Anglin died in November, and was succeeded by the well-known Father C. P. Meehan. To Father White succeeded Father Matthew Keogh in 1839; and to Father Murray, who died, Father John Farrell. In 1844 died Rev. Michael Doyle, C.C., after more than 30 years’ curacy. He began as President of the Confraternity of St. Catherine’s, was subsequently advanced to holy orders and then appointed Curate here. He was Archdeacon of Glendalough, Chaplain to O’Connell during his Lord Mayoralty, managed a school to prepare lads for entrance to Maynooth, and founded some of the Dublin Burses in the new Irish College, Rome. He was buried in the vaults of the Church - anciently the pit of Smock Alley Theatre - in a singular stone coffin, which he had made for himself during his life-time. He was succeeded by Father Thomas Byrne. In 1846 Father John Farrell was transferred to St. Andrew’s, and was replaced by Rev. Timothy O’Farrell. In 1849 Dr. O’Connell himself was transferred to the Parish of St. Mary, Haddington Road. The parishioners of St. Michael’s deeply regretted his removal, and as a souvenir presented him with a handsome brougham.

V. Rev. Nicholas Roche, P.P., 1849-1873.

Father Roche had been many years Curate, first in Francis Street, then in Rathmines, and had just now been admitted into the Chapter as Prebendary of Howth. Fathers Byrne and Timothy Farrell had left and had been replaced by Revs. Michael Doyle and James Healy. The latter remained until 1856, when he was transferred to Bray, and was replaced by Rev. Nicholas Walshe. In 1858 died Father John Smyth. He had carried on with some success a Catholic Repository on Essex Quay, and was founder of a Penitent Asylum on Drumcondra Road, now developed into the Institution at High Park. He was succeeded in the curacy by Father Blake. In 1859 Father Doyle was transferred to Irishtown, and in his place came Rev. John O’Hanlon. In 1860 Father Keogh was promoted Parish Priest of Balbriggan, and was replaced by Father Magrath. At Father Roche’s death in 1873 the staff consisted of Revs. C. P. Meehan, O’Hanlon, J. Hill, Laur. Farrelly, Laur. O’Byrne. Father Nicholas Walshe had been promoted Parish Priest of St. Audoen’s in 1867.

V. Rev. Nicholas Walshe, P.P., 1873-1885.

Lent, as it were, for a few years to St. Audoen’s, he now came back to St. Michael’s in the capacity of Parish Priest. He effected a great many improvements in the church, amongst them the new High Altar, which would have been far more effective had it been recessed, as was its predecessors. To him, too, may be traced the very fine Schoolhouse and Schoolyard. In 1867 the parish got a further accession of territory, and its eastern frontier was advanced to the line of Anglesea Street, Trinity Street, Clarendon Street, etc. But “the living out of town” epidemic seized badly on the parishioners, and the immediate surroundings of the Parish Church became rapidly depopulated.

In 1881 Father O’Hanlon was promoted Parish Priest of Sandymount, which left Father Meehan sole survivor of the staff of 1835. In 1885 Canon Walahe was transferred to Kingstown, where he became Archdeacon and Dean, and was succeeded by

V. Rev Dr. Tynan, P.P., 1886-1897.

He had been a student of the Irish College, Rome, where he took out his Doctorship, was appointed one of the official stenographers to the Vatican Council, and was for many years Secretary to Cardinal Cullen, subsequently to Cardinal McCabe, and for the first year of his reign to the present Archbishop. During his time, in 1890, died Father C. P. Meehan, after 56 years in the Parish, and the author of so many well-known and learned works. When Dr; Tynan came to the Parish his health was already much impaired, so that beyond keeping things moving he was not in a position to accomplish much extra work. A change to the country was eventually thought desirable, and in 1897 he was transferred to the Parish of Blanchardstown, to be followed by

V. Rev. Timothy Gorman, P.P., 1897-1904.

He had been for some years Administrator in the Pro-Cathedral, Marlborough Street, and energetically set to work to uplift SS. Michael and John’s. He got it out of debt, painted and decorated the interior, erected a handsome new Sacristy, and accomplished all this by the aid of two or more successful bazaars. In 1904 he was transferred to the Parish of Bray and nominated Archdeacon of Glendalough, to be followed by

Rev. Matthew M’entee, P.P., 1904-1908.

He, too, had been Administrator, Marlborough Street. The population and resources of the Parish being much diminished, the staff of Curates on Father Meehan’s death was reduced to three, and they were then James Stafford, J. Murphy, and J. C. Healy. Father McEntee felt a change to the country necessary, and Kilquade falling vacant, he was transferred thither in 1908, leaving as Curates John O’Connell, Laur. Stafford, and Joseph Early. He was followed by

Rev. Robert Fagan, P.P., 1908-1910.

He had been for some years Parish Priest of Glendalough, and remained here but a short two years when he was asked to take over the Parish of St. Paul. He was followed by

Rev. James Stafford, P.P., 1910.

He had been Curate in this Parish from 1880 until 1897, when he was transferred to St. Kevin’s, where he laboured until this present year, when he came back to it as its Pastor. He is assisted by Rev. Laurence Stafford, Rev. Bernard MacMahon, B.D., B.Can.L., and Rev. John Costello, B.A., as Curates.

We must not omit to mention that St. Michael and John’s is the native parish of our present illustrious Archbishop. In his early boyhood he regularly served Mass at its Altars, and his excellent father, Mr. Ralph Walsh, of Parliament Street, was a well-known personality in all the charitable undertakings of his time.

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