Parishes of St. James and St. Catherine.

**Short Histories

Dublin Parishes.

Part IX**.

Parishes of St. James and St. Catherine,

We now pass out of the City, and enter its western suburb through the *Porta Nova, *or New Gate, which crossed Corn Market from Lamb Alley.

There is every reason to believe that during the Celtic and Danish periods a Church or shrine dedicated to St. Catherine stood somewhere in this locality. The wide and enduring popularity of “Kate” as” as a Christian name - only second to, those of Mary and Bridget - and the number of shrines dedicated to her all over the country, are evidence of the cult which our Celtic forefathers developed to the Virgin-Martyr of Alexandria. Up to the early 17th century her Feast was observed as a holiday of obligation, and its Vigil as a Fast Day. Similarly, we are convinced that farther west there was a Church or Shrine dedicated to St. James. But historical documents for either assertion entirely fail us. History, therefore, begins with the advent of the Anglo-Normans.

In the *Crede mihi *(13th century) we have the Church of St. Catherine quoted as value for nine marks, and belonging to the Abbey of St Thomas In Archbishop Alan’s Repertorium (1529-34) we read “that the Church of St Catherine seems to have replaced the Church of St Thomas the Apostle”, and, in fact, the letter of Pope Alexander III to St Laurence O’Toole in 1179 enumerates the Church of St. Thomas among the other Churches of Dublin. But the Abbey Church of St. Thomas (of Canterbury) was already two years in existence, and the Pontifical letter may very well have referred to it. However this may be, St. Catherine’s at this time only figured as a Chapel-of-Ease to the Abbey, which William FitzAdelm, in the name of Henry II., had erected and dedicated to St. Thomas of Canterbury in the year 1177. Hence the street upon which it fronted has ever since been known as Thomas Street. He peopled the Abbey with Canons Regular of the Order of St. Victor, and amongst the many benefices with which he endowed it we find the Parish of St. James. This endowment included, of course, the subsidiary Church of St. Catherine, for the Parish took its name from St. James, and its boundaries, defined by St. Laurence O’Toole, extended right up to the City Gate at Corn Market, St. Catherine’s not yet enjoying parochial autonomy. Of both, the Abbot of St. Thomas was Rector, and he appointed the Vicars or Chaplains to serve the cures; so that the history and vicissitudes of the Abbey, down to the day of its suppression, become the history of the Parishes.

Towards the end of the 13th century or early in the ensuing one, a change occurred in the status of St. Catherine’s. It can be gathered from the documents of the period that this western suburb had increased in population and importance, and it was deemed advisable to dismember St. James’ from St. Catherine’s, and to erect the latter into an independent Parish, although still remaining an appanage of the Abbey and receiving its Vicar therefrom. It is to this event probably that Alan refers in the notice already quoted, where he adds:- “This is the Chapel after the fore-mentioned Church, which, for security of the Parishioners, was erected newly at their expense, as it is related.”

Sir John Gilbert, in one of his books, mentions a St. Molloy’s Chapel, but he was unable to locate it. The present writer, whilst gleaning among the Egerton MSS. in the British Museum, lighted on two short notices, one dated 1614, to this effect:- “Inhabitants of Thomas Street and Francis Street petition for void ground at end of St. Molloy’s Chapel to erect stocks.” The other, dated 1620:- “This lot (St. Molloy’s Chapel) is described as at west end of New Row by Thomas Street.” “Molloy,” of course, is a rude Anglicisation of, probably, S. Molua, but no history of the shrine is forthcoming.

Church and Hospital of St. John the Baptist

About the end of the 12th century Alfred the Palmer founded an hospital for the sick just outside the New Gate. It was served by the Order of “Crossed or Crutched Friars,” so called from their having a Cross in red and blue displayed on their habit. They were identified with the Trinitarians, the last of whom only passed away in 1848 - the Rev. John McDonough - to whom a mural tablet is erected in the passage to the south, transept of St. Andrew’s, Westland Row. In the Hospital were established 50 beds, and it was liberally endowed with Churches and Lands.

But now comes the cataclysm under Henry VIII. With the other monasteries all over the country, the Abbey of St. Thomas had to go, as also had the Hospital of St. John. In the surrender made by Henry Duffe, last Abbot, besides Thomas Court, were included, “the Manors, Lordships, and Cells of St. Catherine (Leixlip), and Kilodry (Bray), and the Churches of St. Catherine and St. James near Dublin.” Thomas Court and Kilrodry were conveyed by the Crown to Wm. Brabazon, Treasurer for Ireland, and still remain in the possession of his descendant, the Earl of Meath, and St. John’s Hospital, surrendered by the last Prior, Sir Thomas Everard, who received a pension of £15, was conveyed to James Seagrave, of Dublin, Merchant. In a Fiat of the same date (1539) we have recorded a warrant by commission for “a pension to Sir Henry Duffe, late Abbot of St. Thomas, of £42; to Sir James Cottrell, previous Abbot, a pension of £10; to Sir John Brace, Prior, a pension of 53s.4d., and to be Curate (i.e., P.P.) of the Church of St. Catherine; to Sir John Butler, his confrere, a pension of 40s., and to be Curate (*i.e., *P.P.) of St. James’s by Dublin, and to have his orchard within the precinct of Thomas Court; and to Patrick Clyncher, Clerk of the Organs, £5.”

We have now the two Parishes with their respective Parish Priests - Brace and Butler - members of the suppressed community, starting on their independent career, and owing no further allegiance or obedience to the Abbey of St. Thomas, which had ceased to exist.

Just seven years later, Archbishop George Browne obtained royal sanction for the union of the Parishes of St. Catherine, St. James, and St. John, Kilmainham. Of this union St. Catherine’s appears to occupy the leading position, for the title of the new incumbent was “Vicar of St. Catherine’s.” To this office was appointed by the Crown

**Peter Lodowicke (Ledwich), Vicar of St. Catherine.

In the year 1551 (temp. Edward VI.),

John Hande succeeded.**

There is no presentation registered under Philip and Mary, so we may presume that Hande lived through this reign. That Brace, and Butler, and Ledwich and Hande, were Catholic priests, validly ordained and duly instituted into these benefices, there can be no doubt, but whether they were compelled to participate in the schism, or succeeded in evading the Oath of Supremacy, if it were ever tendered to them, we have no means of determining, and had best give them the benefit of the doubt. The same benefit may be extended to

William Loghan

the next in succession, for though appointed by Elizabeth, it was in the first year of her reign, when things Catholic had not yet become Protestant, at least in Ireland. But the same cannot be said about her next presentation in 1562, when we find Loghan giving way - whether through death or forced resignation - to Thomas Williams, *alias *Pye, a conformable Welshman imported for the place.

From this time out for full half a century our ecclesiastical records become a blank, and Catholics had to trust to the chance ministrations of some brave priests here and there, and many such were found who dared to risk everything in order to stand by their people, and whose names are written in the Book of Life.

Kilmainham.

As we have just seen, the Parish of St John, Kilmainham, was united to that of St. James by archbishop George Browne in 1546. This union continues undisturbed down to the present day. We must, therefore, go back a little, and inquire into the antecedents of Kilmainham.

Its earliest associations we connected with the seventh-century saint, from whom it derives its name. Not much is known of St. Maignan, but a record in the “Leabhar Breac” tells us that St. Fursa, who is known to have preached through Ireland from 627 to 637, visited Maignen at Killmaignend. His name occurs in the Martyrology of Aengus on December 18. Ware calls him a Bishop, while Colgan makes him out to be Abbot of Killmaignend. In all probability he filled both offices. The “Silva Gadaelica” gives him the following eulogy:- “From Shannon to Benn Edair (Howth) he was a tower of piety, and in his own time a vessel of selection and sanctity, and one that from his seven years completed, had never uttered a falsehood, and had never looked a woman in the face.” In the Four Masters, under 782, we have mention of “Learghus ua Fidchain, a wise man of Cill-Maignonn,” and in the Book of Lecan, of Eochaid, Magister of Kilmainham.

In the struggle to dislodge the Danes, with which the 11th century opened, the importance of its position made Kilmainham the scene of more than one encounter between the Gaedhill and the Gaill. In 1012, according to the Annalists, “Murchadh, son of Brian, plundered the country, as far as Glen-da-locha and Cell-Maignean, burning the whole country, and carrying off innumerable prisoners.” A little later the chieftain was to find his own grave near the field of his foray, for it was to the ancient cross of Kilmainham that, according to tradition, the bodies both of Murchadh and of his son Turlough were brought for burial after the battle of Clontarf. From the triumph of Brian Borumha to the coming of the Anglo-Normans the story of Kilmainham becomes a blank.

The Knights Hospitallers.

By a natural, but not quite excusable confusion of one great military order with another, the original ownership of the Priory of Kilmainham has hitherto been ascribed to the Knights Templars rather than to the Knights of St. John, but the papers of the late Mr. Litton Falkiner and of Mr. Herbert Wood, published in the Royal Irish Academy’s proceedings, Vol. XXVI., correct this error, and determine in favour of the Knights Hospitallers the original possession of Kilmainham.

Some Italian merchants established an Order of Knights to care for the sick of Jerusalem, who, in course of time, gradually extended their sphere of action to protecting pilgrims as well. They came to be known as the Knights of the Hospital of St. John of Jerusalem, or, Knights Hospitallers.

When Strongbow undertook his great enterprise on behalf of Dermot-mac-Murrough, France and England were overrun with these monastic warriors returned from the Crusades, and their swords being idle, they were only to willing to join with Strongbow in an adventure which promised a rich reward for the services they were well qualified to render. We know that Strongbow’s father a short time previous had endowed the Hospitallers with lands in Suffolk, and from all these circumstances we have no difficulty in concluding that a goodly number of these brave Knights formed part of Strongbow’s invading force. If the old monastery of St. Maignen still survived the havoc wrought by the early Danes, no more appropriate spot could have been assigned to an Order of militant monks than that which had been for so long an Ecclesiastical establishment, and occupied a site of considerable strategic importance. So Strongbow endowed them with Kilmainham, and this endowment was confirmed by Henry II. in 1172. These possessions included the whole of Kilmainham down to the river. But about the same time, Hugh Tyrel, Strongbow’s comrade in arms, had been enfeoffed by Hugh de Lacy, of Castleknock, which included the lands of Kilmehanock, with which Tyrel in turn enfeoffed the Knights Hospitallers - now connected with the latter by Sarah or Island Bridge, but in these days by fords, known as the ford of Kilmehanok and Tyrel’s ford. Kilmehanok was already interesting for some historic associations, for here, and not at Kilmeshogue beyond Rathfarnham, Niall Glundub, the Black Knee, on September 15, 919, whilst marching to capture Dublin, was defeated by the Danes, and mortally wounded in the “Battle of Dublin.” The ford of Coll-mo-sammoc, to give it its correct Irish name, has long been one of the most important Dublin landmarks, as may be seen from the Corporation Records describing the riding of the Franchises

The possessions of the Hospital were augmented in an incredibly short space of time by grants of land and churches in eight counties of Ireland, exclusive of Dublin. In Dublin it enjoyed a mill on the Liffey, the rectories of Kilmainham, Chapelizod, Ballyfermot, and Palmerstown, together with the altarages of these Churches. This wealth received an immense increase on the suppression of the Templars in 1308, all the possessions of the suppressed Order being assigned to their rivals. This brought within their jurisdiction the wealthy commandery of Clontarf. In the secular domain, in common with the Templars, the Hospitallers enjoyed special immunities such as “freedom from actions, &c.”, but in the spiritual domain their privileges were still greater. Pope Eugenius III., in 1146, remitted portion of Church fines to those who gave money or entered the brotherhood; Adrian IV. exempted them from tenths; but Alexander III., in 1173, gave them the extraordinary power of enrolling priests as Chaplains, who were to be exempt from Episcopal authority, and subject immediately to the Prior. In this way they came to exercise parochial jurisdiction, and the Parish of St. John, Kilmainham, was commensurate with the Priory’s possessions there, and administered by one of the Chaplains as Parish Priest. This accounts for the present Parish of St. James (to which, as we have seen, Kilmainham was united) extending across the River into the Phoenix Park, and right up to the Phoenix column, which formed the apex of the triangle constituting Tyrel’s gift of Kilmehanock. Pursuant to their Charter they had establishments in Dublin and other principal towns whither knights could resort for accommodation on their journeys. Of this class was “a House called the Frank House in Winetavern Street near the Church of the H. Trinity.”

The ancient Priory was a large pile of building more to the west than the present Royal Hospital, consisting of several quadrangles, constructed, as far as circumstances would admit, after the plan of the ancient caravansera or Hospital of Jerusalem, with Inns, Castle, Infirmary, stables for the Knights’ horses, and a Church, with a circular vestibule to resemble that of the Holy Sepulchre at Calvary, and of which we have an existing model in the Temple Church, London. The Churchyard was adjacent to the Church, and has long been known as Bully’s Acre. It lies at the north-west corner of the Kilmainhan entrance gate. It was extensively used for the interment of the cholera victims in 1832, since which time it has been closed. The shaft of the old cross of Kilmainham still raises its granite form there, and close by it is St. John’s Well, now a neglected rill; yet at one time the centre of a great Fair held on each recurring St. John’s Day, which eventually degenerated into such an orgie that it had to be suppressed.

The Kilmainham Priory accommodated about 30 Knights, with their Esquires and companions. The Esquires were generally candi dates for admission into the Order, in which none were enrolled but such as could prove the nobility of their descent for two generations. The priests, or Chaplains, ranked with the Esquires. when the blast of war summoned them to the field these monks laid aside their white mantles and caps, and donned their armour. The “abacus” or staff, having an encircled cross on its extremity, was exchanged for the lance or the sword, but even in military array they were still distinguished by the Cross emblazoned on their breast, and the Agnus Dei displayed on their banners. The Dublin mountains, possessed by the restless septs of O Byrne and O Toole, were frequently the scene of their contests.

The Prior of Kilmainham sat as a Baron in Parliament. This Irish establishment of the Order was apparently regarded as a branch of the English language - as the Province was called - and the appointments to the office of Prior, which were made by the Grand Master at Rhodes, were usually filled from the Preceptories of the flourishing English Hospitallers, whose principal house is commemorated in St. John’s Gate at Clerkenwell, and in the name still attached to that important district of modern London known as St. John’s Wood. Not until the 15th century do we meet the names of Anglo-Irish families amongst the Priors, such as Butler, Fitzgerald, or Talbot.

But the lordly possessions and great influx of youthful nobles must have inevitably tended in the direction of relaxation. The soldier prevailed over the monk; and prowess, love of glory, and pride in their possessions, caused religious devotion to languish. The close of the 15th century witnessed a great falling-away from their primitive asceticism, with not a few scandals as the result. But with the levelling policy of Henry VIII. the end quickly came. Being a monastic institution, it was suppressed with the rest. Sir John Rawson, the last Prior, surrendered to the King in 1541, and for his compliance with the Royal wishes received a grant of the Preceptory of Clontatrf with the title of Viscount Clontarf. After the rebellion of 1641 these lands were confiscated and granted to John Blackwell, through whom they passed to the present occupiers, the Vernon family.

By the time Queen Mary had ascended the Throne the property of the various religious communities suppressed by Henry had passed mostly into: lay hands, but the Priory Lands of Kilmainham remained in possession of the Crown, and the Queen felt conscientiously bound to restore it to its legitimate owners. Wherefore she re-established the Priory of the Knights, and had Sir Oswald Messingberd appointed Prior. But his honours were of short duration, for, on the accession of Elizabeth, he withdrew privately from the kingdom, and died abroad.

The buildings continued to be used for some time as the residence of the Viceroy, but eventually were suffered to fall into ruin, and at the time of the erection of the Royal Hospital (1680), the walls of the Priory Church were the only remains above ground, and the mullions of the antique eastern window were so well preserved as to form the tracery of the existing Chapel window, the only visible surviving relic of the Priory of the Knights Hospitallers.

The Modern Period.

We are now done with the mediaeval life of our Parishes and enter the period of their revived existence in the beginning of the 17th century. The ferocity with which the Catholics of Dublin were persecuted during the reign of James I. can best be appreciated by relating a few incidents of the early episcopacy of Archbishop Matthews (1611-1623).

Father Mooney, the Franciscan chronicler, writes of him:- “He resides in Ireland, constantly pursued by his heretical enemies; favoured, however, by the protection of God, he safely lies concealed, escaping from all their snares, and from his hiding place he zealously pursues the work of his sacred ministry.” A letter written in May, 1615, says of him:- “He lives concealed, and abstains from ordination and confirmation, and all other functions that might betray his place of refuge.” Father Mooney again records how, on one occasion, the house in which the Archbishop lived was surrounded and searched by the Priest-hunters; but the intended victim with *another priest, his companion, *stole out through the attic windows, and making his way over the roofs of the adjoining houses, succeeded in baffling his pursuers. This *other priest, *who was also his secretary, seems to have suffered from the adventure, for a Jesuit letter to Rome in 1617 informs us that on a later raid, when both clergy and laity were run into prison, “a secular priest, named William Donnagh, who, although confined to bed through illness, yet, because he was a *reputed chaplain of the Archbishop *was compelled to get up and accompany the others to prison, where he is still detained.” Now, this *other Priest, *named William Donnagh, in chains for Christ, was the first Parish Priest of the united Parishes of St. Catherine, St. James, and St. John, Kilmainham, for the union effected by Archbishop Browne in 1546 was maintained in the Catholic rearrangement.

Rev. William Donnagh, or Donohue, P.P., 1616-16—.

The peculiarly rude discipline in which, as we have seen, Father Donohoe had been trained fitted him well for the pastoral ministry, such as it had to be in those days of Confessors and Martyrs. The next we hear of him is from our old, unsympathetic Protestant friend, Archbishop Bulkeley. In his return of 1630, after re citing that the Church, and Chancel of St. Catherine’s (now Protestant) Church are in good repair and decency, adds:- “There is a place in that Parish called the Priest’s chamber, lately built by one that the Papists call Sir William Donnagh, who says Mass there. This house or chamber is situate over one Charles’s or Carroll’s house, a victualler (in Thomas Street). There is a school kept in that parish by one James Dunne, a Papist, in the house of one John Crosby, a stabler.” He is not able to report so well of St. James’s (Protestant) Church: “It is near covered,” he writes, “but not glazed, the Chancel down.” This is not at all a bad Catholic record so early in the first dawn of qualified toleration - a chamber lately built to serve as a Chapel, and a Catholic school in full operation.

In the year following - 1631 - we find Father Donohoe’s name heading the list of signatures to the address of sympathy and support, presented to Archbishop Fleming by the Clergy of Dublin, on the occasion of the severe trials he had to endure at the hands of Fathers Cahill, Paul Harris, and other clergymen, strangers to the Diocese. This is the last we know of him. He may have survived into the Cromwellian period, but we have no record of the date of his death, nor of any of the details of his administration.

In 1659 a Census was attempted, generally attributed to Sir William Petty. It was not a religious Census, but taken according to nationalities - English and Irish - with the following result:-

St. Catherine’s and St. James’s, 970 English, 386 Irish; Kilmainham, (New Town), 6 English, 10 Irish; Inchicore, 3 English, 5 Irish; Island Bridge, 10 English, 16 Irish; Old Kilmainham, 60 English, 70 Irish; Dolphin’s Barn, 17 English, 14 Irish. Total, 1,086 English, 591 Irish.

We may take it that all the Irish and a goodly proportion of those registered as English were Catholics, so that the Catholic population of the united parishes was nearly one thousand.

In that able compilation of Primate Hugh MacMahon (1713-1737), the *“Jus Primatiale Armacanum,” *published in 1728, an appeal occurs made by a subsequent P.P. of St. Catherine’s, of whom we shall have much to say later on, and amongst the witnesses summoned by the appellant wore some of the parishioners who remembered his predecessors stretching back for 60 years and upwards. This, dating from the time of the appeal (1720), would bring us back to 1660, or even 1650, when Archbishop Fleming was still *inter vivos. *They there enumerate - as P.P.’s of St. Catherine’s and St. James’ - Plunkett, Sweetman, Moore, Dunne, and Brohy. In this way we have recovered our succession of Pastors during the 17th century.

Rev. George Plunkett, P.P., 1660-167-.

Our information concerning this Pastor is very meagre. His administration occupied the stormy decade of Peter Walsh and his Remonstrance, and he had the honour of being associated with Dr. Angel Goulding, V.G., in the excommunication fulminated by Taaffe’s pseudo-deputy Vicar-Apostolic, Fr. John Spensfield. The year of his death is not obtainable, but it must have occurred after 1670.

Rev. Father Sweetman, P.P., 167- - 1684.

Qf this Parish Priest we know absolutely nothing, not even his Christian name. We have only the fact that he was mentioned as successor to Fr. Plunkett.

Rev. Michael (Canon) Moore, D.D., P.P., V.G., 1684-1687.

We now come to quite an historic personage. He was born in Bridge Street in 1640, his father being Patrick Moore, who appears in St. Audoen’s vestry book as cessed for Minister’s money in 1643. Having decided on embracing the ecclesiastical state, he commenced his studies in Nantes, and completed them in Paris. He professed Rhetoric at the College of Grassins and Philosophy at the College of Navarre. In 1671, 1674, and 1676 he was elected Procurator of the Nation d’Allemagne. In 1677 he was chosen Rector of the University, but declined the honour. Towards the end of 1684 he was summoned to Dublin by Archbishop Russell, who made him P.P. of St. Catherine’s and Vicar-General. In the Dublin Synod of 1685 he heads the Clergy, making the Profession of Faith, and in Archbishop Russell’s Chapter List of 1688 he appears as Prebendary of Timothan, a Prebend which he retained until his death in 1726.

The arrival of King James II. in Ireland brought about many changes, all of which were destined to be short-lived. Amongst them our P.P., being wellknown to the Lord Lieutenant, was presented by him to the King, who thereupon appointed him Court Chaplain. Sometime previously, Tyrconnell, in his energetic efforts to raise and train an army, had seized upon Trinity College, made it a depot for arms and ammunition, and quartered there detachments of raw recruits, who were not calculated to improve the conditions of the buildings. To prevent further dilapidations Tyrconnell appointed Dr. Moore, Provost - the old Dons having fled - and gave him a Father McCarthy to assist him as Librarian. So that Mass was again celebrated on the site of old All Hallow’s and within the walls of Elizabeth’s foundation. This appointment severed Dr. Moore’s connection with the Parish, but it was well that it was made, for it was due to his prudence and influence that the valuable Library; which was upon the point of being given to the flames, was saved from destruction, and preserved down to our own day. Dr. Moore, as one of the Court Chaplains, was invited to preach before His Majesty in Christ Church Cathedral, converted for the nonce into a Catholic Chapel Royal. It would appear that King James had some idea of placing the University under the charge of the Jesuits. His great intimacy with Fr. Petre, S.J., gave colour to the rumour. To this project Dr. Moore, together with many others, was violently opposed. On the occasion of his sermon before the King he took for his text:- “If the blind lead the blind both fall into the pit.” It happened that Father Petre suffered from very defective vision, a circumstance which inclined the King to suppose that the preacher had made an intentional application of both the text and its inferences to himself and the Jesuit. Whereupon he gave positive orders that Dr. Moore should quit the Kingdom. Dr. Moore instantly complied, but remarked before leaving - “Go I will, without doubt, but remember the King himself will soon be after me.” He went to Paris, but James coming there soon after, he thought it prudent to get away from him, and pushed on to Rome, where he was quickly appointed Censor of Books and Professor of Philosophy and Greek. He at length became Rector of Montefiascone College. On the death of James II., he returned to Paris, where he soon became President of the College of Navarre, and eventually Rector of the University. It was principally on his account that Louis XIV. erected the College of Cambray, and made him Rector, where he Iliad such distinguished pupils as Rollin, Montesquieu, Fleury, and many others. Some years before his death he became wholly blind, and was at the mercy of an individual whom he was forced to employ, that he might read to him. This man shamefully betrayed his trust, and pillaged his library of several hundred volumes. He died in August, 1726, in his 85th year, and was buried under the Chapel of the Irish College, to which he bequeathed the remnant of his Library and Plate. His name is still to be seen on a Tablet in the Church of St. Etienne du Mont among a list of other distinguished men.

V. Rev. Dunne, P.P., 1687-89.

Father Dunne reigned but two years. In May, 1689, he made his Will, and died shortly after. The following is the Text of his Will:-

“In the Name of God. Amen. May 29th, 1689.

“I, Edmund Dunne, Priest of St. Catherine’s, Dublin, being infirm of body, but perfect in memory, doe make my last Will and Testament in forme and manor following:-

Imprimis, I bequeath my soul to God and my body to be decently buried in St. James’s Churchyard.

Item, I leave to each of my brothers and to my only sister £20 apiece, to be payed to them soon after my death. Item, I leave my books to my nephew, Charles Fox, conditionally that he will becone a Priest. Item, I doe constitute, nominate, and appoint Doctor Michael Moore, Vicar-General of Dublin, and Mr. John Dempsey, Parish Priest of St. Michan’s in Oxmantown, my Executors, to dispose of these things and of all the rest thak belongs to me as they shall judge most expedient, according to the trust imposed in them.”

V. Rev. James (Canon) Brohy, P.P., 1689-1711.

The List of 1704, on which he appears first in order, tells us that he was then (1704) 52 years of age, was ordained in Segovia in 1673, and lived in Croker’s Lane in James’s Street. In the Chapter List of 1688 he appears as Prebendary of Tipperkevin. His appointment synchronised with the important and stirring events of King James’s residence in Dublin, of warlike preparations, And of eventual disaster and flight.

An interesting letter from a student in Lisbon College named Valentine Rivers (subsequently P.P. of St. Catherine’s), addressed to Father Robert Eustace, S.J., Rector of the Irish College, Rome, and who had previously been Rector of the Jesuit Day College in Dublin, of which young Rivers was a pupil, gives a vivid description of Dublin on the approach of the Williamite army after their victory on the Boyne. The original is amongst the Archives of the Irish College, Rome, and now appears in print for the first time.

Letter of Valentine Rivers, Student in Lisbon, 1692, to Rev. R. Eustace, S.J., Rector, Irish College, Rome:

“Rev. Father,

“The deplorable state of our unhappy country, being now reduced into the power of a most barbarous and cruel enemy, and oppressed with all sort of misery and calamities, is in some manner sufficient to give your reverence an idea of the cruelty used towards the Catholics of Ireland before my departure thence about March the 20th, 1691; whereof inasmuch as I know I will satisfy your Reverence.

“Imprimis - a report being spread abroad among the inhabitants that at the approach of the enemy to the City they would be all put to the sword, immediately all the militia and gentry of the town (some few only excepted) took their way towards Munster. The enemy, thirsting after more blood, and approaching now nearer to the City, their King being very desirous that the City should not be disturbed, commanded them to encamp for five or six days at Finglass, until their raging fury were in some manner appeased, after which he marched them into the City without any bloodshed. The rabble, the days following, pillaging and plundering the inhabitants of the town (no persons inasmuch as I know excepted), stripping the very shirts from the backs of the poor people that stayed in their little villages, and upon a Proclamation issued out by Orange burned back to their houses, whereof I was an eyewitness.

As for those merchants your Reverence speaks of, after the loss of their goods and a long imprisonment, they were all set at liberty in July, ‘91, after swallowing the pill of allegiance, as the Protestants called it. Afterwards all men, women, and children were in the dead of night brought out of their beds, and the men (the women and maid servants dismissed at break of day), and all boys from 16 years distributed into prisons and Churches of the town, whereof a great part lay in prison above a year until at last, being brought upon trial in the King’s Bench on account of the Oath, they all took it, and were set at liberty. Sometime after there was a Proclamation issued out by the Justices, Lords Sidney and Coninsby, that a diligent search should be-made after all absentees’ wives, and that they should be sent over the Shannon, of whom all that were found were sent, after being robbed of what little money they brought with them by the rabble, three or four miles this side of the Shannon. The famine, as we had a report between the frontiers of each quarters, is in a manner incredible, the poor women and children lying in the fields and roads with the very grass in their mouths. In the Counties Dublin, Meath, Kildare, there was no want at all. Squire White of Leixlip, Talbot of Malahide, Lincoln, Reilly, and the rest, were all plundered and imprisoned, yet set at liberty before my departure from Ireland. Fagan of Feltrim, making his escape to Connaught, was met by a party of King James’s men (commonly called Rapparees) in Orange, his quarters, by whom being asked which he was, he made answer that he was for Orange, upon which they immediately shot him.

“Father Corker and Father Gough [S.J.] kept privately in the city, and were not imprisoned during all these troublous times. Father Netterville and Father Chamberline [S.J.] were imprisoned about the same time. It was noised among the heretics that Father Chamberline had in his custody all that belonged to the Jesuits, upon which he was brought to the Castle, and there severely threatened to be put to great torments if he would not discover where and in whose hands the money and goods of the Jesuits lay, (as it was reported by all persons} he did, yet, notwithstanding he was kept in prison together with Father Netterville until July ‘91, all persons swearing allegiance and fidelity to Orange being set at liberty upon bail.

“The rabble would certainly have levelled the Chapel [that of the Jesuits] to the ground were it not that Sir John Zoppam got an order from the Government to imprison all persons that would offer any such thing, and for more security he gave Mary Cusack orders to dwell in the house and have a care of it until such time (as she told me) as he would think it convenient for her to leave it, where she fell sick of a fever, but recovering her health, she went to the country. As for the goods of the house, Zoppam (as she told me) took all into his custody. We had no small difficulty to leave our unfortunate country, no Catholics by all means being allowed to go for England, we landed at Kessen, and from the-ace took our journey to London, where, after some time, we lighted on a Portuguese vessel bound for Oporto, wherein we embarked, and by stress of weather were driven into a port of Spain, where, having no likelihood of weather fit for sea, we took from thence our journy by land to Lisbon, where the letters we brought with us were not anything significant, yet, by the Provinciat’s orders we were received.

“We are highly obliged to your Reverence for the great favour you have done us in securing us a patent from the General in order to our confirmation in our former letters, and render you all thanks imaginable with our prayers for your Reverence, his good health and success.

“I subscribe myself your most humble and obedient servant,

“Valentine Rivers.”

It was during these exceptionally troubled times that Father Brohy had to administer his two Parishes. His one Parish Chapel, common to both Parishes, was situated in Dirty Lane, a kind of *cul-de-sac *opening off Thomas Street, just opposite St. Catherine’s (Protestant) Church. In 1721 it was opened throughout its whole length down to the river, this newly-added portion receiving the name of Bridgefoot Street. In 1704 the Curates appear to have been:- V. Rivers, living in James’s Street, Paul Egan in Thomas Street, Laughlin Fagan in Croker’s Lane, and Manus Quigley in Meath Street. In 1708 Stephen MacEgan, O.P., came to Dublin, and for a few years ministered in this Parish, whilst preparing the Dominican Chapel in Bridge Street.

In 1711 Canon Brohy died intestate, and the vacancy thus created opens rather a painful chapter in the history of the Parish, which was only closed by the death of the Archbishop in 1723/24.

The Rivers Controversy

The origin of this unhappy dispute may be traced to the enforced custom of Bishops having to make their appointments *viva voce *rather than *in scriptis. *Written documents were exceedingly risky in those “ferocious” days of Anne, and might be easily resurrected in judgment against one. In this way the Archbishop appointed one of the Curates, Father Valentine Rivers, Administrator *pro interim tantum, * and removable at pleasure. The reason of this provisional arrangement would seem to have been that he intended Dr. Patrick Goulding to be his V.G., and meant to collate him to the Parish of St. Catherine, as distinct from that of St. James, in order to provide him with suitable means of maintenance. But Dr. Goulding was in Spain, in charge of one of the Irish Colleges there, and would take some time to come to Ireland, hence the provisional arrangement. Rivers, however, understood that he was appointed P.P. During Dr. Goulding’s time matters proceeded smoothly. In all probability the V.G. was so engrossed in his Diocesan duties - no sinecure in those days when the Archbishop had so often to hide himself - that he was glad to leave the work of the Parish to Father Rivers. But on Dr. Goulding’s death, which occurred in 1719, the Archbishop summoned over the Rector of the Irish College, Paris, Dr. Felix Cavenagh, to be V.G., intending at the same time to confer upon him the Parish of St. Catherine, “according to the ordinary usage of the Diocese.” He again appointed Father Rivers, Administrator. This raised the issue. Canon Rivers - for he was now a member of the Chapter as Prebendary of St. Audoen - maintained that he had been P.P. since Father Brohy’s death in 1711. He urged that for eight or nine years he enjoyed pacific possession, and was recognised as P.P. by Clergy and people. In his defence he writes:- “Archbishop brought from Paris Dr. Cavenagh to make him V.G., and not having any vacancy for him, he separated St. Catherine’s and gave it to Cavenagh, which left it impossible for him (Rivers) to maintain himself, as Parish of St. James is inhabited almost entirely by Protestants. In this difficulty he appealed to Primate of Armagh, having first written to the Ordinary, asking the matter to be left to arbitration. Archbishop wrote directly to Rome, where the Pope referred the case to the S. Congregation,. Which left the intruder Cavenagh in provisional possession, and authorised both litigants to forward their respective pleas.”

The appeal to Armagh introduced a new issue, and from a mere misunderstanding between superior and subject, it became a trial of strength between the two Primates. Armagh entertained the appeal, opened his Court, forbade any innovation until sentence should be pronounced, ordered the parties to the suit to transmit all necessary documents, and cited the Archbishop of Dublin to appear either personally or by procurator. The Archbishop indignantly repudiated the intrusion of Armagh, refused to recognise his jurisdiction, and finding Rivers contumacious, formally excommunicated him, removed all his curates, and forbade them under censure to assist in the Parish.

The Primate, however, went on with the hearing of the appeal, although one side only was represented, and after taking some evidence, necessarily of a hearsay character, adjudicated the Parishes to Rivers, annulled the excommunication, and finding him deprived of the help of all his curates, sent down five of his own priests from Armagh to take their places. This was an extreme measure, which only had the effect of exasperating the Dublin Clergy and people. Meanwhile the Pope thought well of addressing an almost identical letter to both Archbishops, called the whole process to his own tribunal, and committed the study and solution of it to the S. Congregation of Propaganda. Scarcely had these documents reached their respective destinations when another complication arose. Dr. Cavenagh, V.G., died in February, 1720. When Propaganda heard of this it promptly issued a Decree through the Internunzio at Brussels, dated April 8, 1720, authorising Rivers to administer both Parishes, per modum provisionis et sine praejudicio partium,” and withdrawing the censures which threatened his assistants, ordered them to continue in their functions “usque ad novum ordinem.” The Archbishop of Dublin regarded this Decree as having been obtained surreptitiously through the efforts of Rivers and the Primate, and an admission of Rivers seems to bear out this view, for in his defence Rivers states “that this Decree had not all the desired effect, as Archbishop dismembered from St. Catherine’s a principal part called Usher’s Quay, although in all predecessors’ time it formed part of St. Catherine’s.” Dr. John Clinch was then authorised to proceed to Rome, and there act as Archbishop’s representative. The Primate selected Dr. MacMahon, Dean of Clogher, as his agent, but the latter was slow in putting in an appearance. He fell sick at Avignon, and was compelled to go into quarantine. Dr. Clinch chafed under the delay, and memorialled the Cardinals to go on with the case. But festina lente was then as now the principle of action-in Rome, whereupon he forwarded a spirited appeal direct to the Pope, which he styles the “3tia instantia.” In it he mentions that the contingent of Curates sent down from Armagh had returned home, as neither Clergy nor people would have anything to say to them; that Rivers was not conversant with the Irish language necessary to a confessor in those days, and finally calls the Armagh intrusion a ridiculous pretence.

Rivers in his defence urged that as Card. Imperiali had written several letters to him advising submission to his Archbishop, he, in reply, had offered to give up St. James’s, retaining St. Catherine’s, or retain both with obligation of annual pension for maintenance of V.G., or finally to resign both on receiving pension for maintenance proportioned to his condition. All these proposals, however, presupposed that Rivers was de jure P.P., a contention which the Archbishop as strenuously denied. At length, early in 1723, the Archbishop, in the interests of peace, and to put an end to the scandals arising, declared himself ready to accept one of the alternatives put forward by Canon Rivers, namely, that of retaining St. Catherine’s as P.P., the revenue accruing to be divided equally between him and the V.G., who at this precise juncture, was none other than Dr. John Clinch. Scarcely was this proposal made and accepted by Rivers than he sought to back out of it, pleading a scruple of conscience, as it savoured of simony, and asked the S. Congr. to appoint Ossory and Kildare commissioners to settle the whole dispute. Armagh, on the other hand, contended that Archbishop was unnecessarily severe with Rivers in asking him to renounce formally the privilege of appealing to Armagh. Rivers refused to renounce, whereupon he was expelled the Chapter, and deprived of all vote therein, active or passive, for it was a rule of the Canons, that when admitted, they took an oath to observe all the Statutes of the body, one of which ran “nunquam appellandi ad Sedem Armacanam.” Eventually the Archbishop writes to Propaganda on the 4th of May, 1723:- ” In this case I have laid aside all semblance of authority (exui Episcopum), and have arranged all peacefully, accepting laws and conditions from him who had promised me obedience”; and then he adds: “One thing I ask The S. Congregation to grant, that it impose silence on the pretensions of Armagh, and command that it shall not presume to busy itself about this Diocese by entertaining appeals therefrom.” The Archbishop survived the struggle only a few months, and died Jan. 22, 1723-24. The order of succession therefore will be: -

**V. Rev. Archdeacon Goulding, P.P., V.G., 1711-1719.

V. Rev. Felix Cavenagh, P.P., V.G., 1719-1720.

V. Rev. Valentine (Canon) Rivers, Adm., 1720-1723.

V. Rev. Valentine (Canon) Rivers, P.P., 1723-1744.**

Henceforward St. James’s is severed from St. Catherine’s, and forms an independent Parish, with which we will deal later on.

Now that the storm was over and peace restored, Canon Rivers was re-established in all his capitular rights and privileges, and proceeded to devote his attention to the improvement of the Chapel in Dirty Lane. He enlarged it, added galleries, and otherwise greatly improved it. In 1731 the Report presented to the House of Lords on the “growth of Popery” enumerates besides the Chapel in Dirty Lane, two other Mass Houses in St. Catherine’s Parish - one in John’s Lane, an old stable recently fitted up by Father Byrne, O.S.A., which, soon after this date, fell down, and had to be rebuilt; and another at Wormwood Gate belonging to the Discalced Carmelites, who, in 1762, removed to Stephen Street, and thence, in 1793, to Clarendon Street. Also it reports: “Two reputed schoolmasters and four Popish Schools, one in Pimlico, one in Poole Street, one in Cole Alley, and one in Braithwaite Street.”

Canon Rivers survived until June 3rd, 1744, when he died intestate. During his administration he presented the Parish with a silver ciborium inscribed Valentinus Rivers hoc fieri fecit. Martii 2, 1712,” and a Chalice bearing his name. Both are still in use in St. Catherine’s. He was succeeded in the Parish by a truly Apostolic man -

V. Rev. John (Canon) Murphy, P.P., 1744-1753.,

son of a Dublin citizen. He studied at Salamanca, where he made what is called the Great Act, or public Defence in all Theology in presence of the University. On his return to Ireland, after a few years’ Curacy, he was promoted to this Parish. Here he distinguished himself as a Preacher, but more particularly as a Confessor and Director of souls. Father White, S.J., writing to Father O’Brien, S.J., Rector of Salamanca (1743-1760), says: “What Mr. Murphy has been you know already. He took care of all this populous city; his diligence and zeal brought him everywhere, though he particularly minded his own parish of St. Catherine.” His fame as a Confessor proved the innocent case of a split in the Poor Clare Community.

Placed, from their foundation, under the jurisdiction of the Franciscan Provincial, they asked that Father Murphy might be sent to them as Confessor. The Provincial refused, and threatened the dissatisfied members with censures. They appealed to the Archbishop, who took them under his protection, and writing to Rome, obtained authority to form a distinct community under his own jurisdiction. These two communities continued distinct until 1837, when the older, becoming attenuated, was dissolved, and the younger still continues at Harold’s Cross. Father Murphy died in 1753, and was buried in St. James’s Churchyard. He was followed by -

V. Rev. George (Canon) Byrne, P.P., 1753-1762.

His name appears in the Chapter Book as early as 1729, Prebendary of Cullen, whence he graduated to the Treasurership. The Curates serving under Fathers Murphy and Byrne were - Fathers Berkely, Fran. Molloy, Rich. Talbot, James White, Rich. Geraghty, John Hearn, C. Callaghan, and P. Wolton. A Community of Augustinian Nuns settled in Dublin in 1728. After a good many moves they finally established them selves in the house wherein Lord Viscount Allen formerly lived at Mullinahack, between Thomas Street and the river. They can’t have prospered here, for in 1770 this house came into the possession of that great Catholic merchant of the period, Edward Byrne, of Mullinahack, and we meet no further notice of the nuns. Canon Byrne died early in 1762, and was buried in St. James’s. In his Will he left £14 to seven poor boys of St. Catherine’s Parish, share and share alike, to get them put out to trades. Here we meet a short gap in the succession. The next P.P. may have been Dr. Thos. Sweetman, who lived in Thomas Street, but died in November of the same year, so leaving this gap unfilled for the present we meet

V. Rev Christopher (Archdeacon) Bermingham, P.P. 1765-1783.

He had been a student in Paris, and there took out his licentiate in * utroque jure*. For many years he had been Curate in Francis Street, was admitted into the Chapter in 1763, became Archdeacon in 1767 and Vicar-General to Archbishop Fitzsimons. On the latter’s death he inherited from him by will his pectoral cross and Mitre, and in December, 1679 was elected dignissimus by the Chapter for the vacant See. It was destined, however, for the humble curate of Liffey Street, John Carpenter, whose name had no place in the Terno sent to Rome. This was a great disappointment to the many friends of Dr. Bermingham, and a mistaken conception of his rights during the vacancy, caused an estrangement for a time between him and the new Archbishop, who did not appoint him V.G. To Dr. Bermingham is due the credit of moving the Parish Chapel from the unsavoury precincts of Dirty Lane to a spacious site secured on the east side of Meath Street, where he erected a goodly Chapel, octagonal in shape, with galleries running round five sides of the octagon, and a spacious brick house in front for the residence of the Clergy. The Chapel was opened in 1782, and a year later the good Pastor was summoned to his reward. His Curates were Fras. Mooney, Walter Dungan, and Hugh Brady.

V. Rev Bartholomew Sherlock, Dean, P.P., V.G., 1783-1806.

He had been successively P.P., St. Audoen’s and then of St. Paul’s. He was a very distinguished ecclesiastic and confidential friend of Archbishop Carpenter, who advance(l him to the Deanery in 1770, and made him his V.G. Parochially there is little to chronicle during his time. His Curates from 1875 were Fathers Wilde, Brady, Andrew Dunne, N. Kearns, McCormick, P. Duigenan, Byrne, Kelly, Ryan, and Coyne. Dr. Sherlock died in 1806, and his Will, after the failure of a caveat advanced by relatives, was proved in June, 1807.

V. Rev. Andrew (Canon) Dunne, P.P., 1807-1816.

He had been Curate here for many years, was appointed the first Secretary to the Trustees of Maynooth at its beginnings in 1795, and in June, 1803, was chosen third President of the College, after serving some time as Vice President. He resigned the Presidentship in 1806, and accepted the then vacant Parish of St. Catherine. He appears to have been a man possessed of good private means, if we are to judge from his Will, for, after leaving £100 to the Schools, and a second £100 to the Poor of St. Catherine’s, he left a residue of £600 to his Executors in trust for the maintenance of a Home for invalid priests, and if such were not provided within a reasonable time, it was to be applied to whatever religious or charitable purpose Dr. Troy might decide. The latter decided in favour of a foundation for Masses for Testator’s soul, and these still continue to be celebrated in the Parish Church. In 1816 he resigned the Parish on a pension of £50 per annum during his life, and in 1823 died in Maynooth, whither he had again retired, and was buried in the College Cemetery.

V. Rev. Patrick (Canon) Duigenen, P.P., 1816-1829.

He was Prebendary of Mulhuddart, was a Curate in the Parish from about 1790, and was now promoted P.P. The Curates from the beginning of the century to 1820 were Gahan, Brady, Ryan, Byrne, M. Flanagan, J. Callanan, Campbell, Dunne, and Curran. The most remarkable amongst these was Matthew Flanagan, ordained in 1809, and afterwards P.P., St. Nicholas. During his Curacy in St. Catherine’s he erected, mainly by his own exertions, the fine parochial Schools that are still in active work alongside the Church. On the 20th of May, 1829, Dr. Duigenan died, and was succeeded by

V. Rev. Dr. Paul (Canon) Long, P.P., 1829-1837.

Since 1805 he had been P.P., Clontarf, but for several years was forced to live in Paris, delegated by the Bishops to safeguard the interests of the Irish Colleges in France. He was now translated to St. Catherine’s, to which he was only spared for eight years. In the Chapter he ranked as Treasurer. The Curates during this decade were - Revs. Curran, Mooney, Dungan, Andrews, Jas. Byrne, John Dunne, P. Dowdall, S. Welpley, J. T. Ennis, F. Germaine, Denis Murphy, and J. O’Connor. In 1832 Father Dunne was promoted to Saggard Parish, and in 1836 Father Dungan to that of Blanchardstown. Father Dowdall died. Dr. Long died in 1837, and according to Ms Will, was buried in the vaults of Francis Street, his native Parish. He bequeathed £300 to be funded, and the interest to be applied to having Masses offered for his soul by the Clergy of Meath Street on the 1st or 2nd Sunday of each month; £500 to Meath Street Schools, and £50 to the Poor. The residue ho ordered to be divided into two parts, one moiety to go to relatives, and the other to be sub-divided, one-half to be invested for Schools, and the other half to enlarge Chapel, which, if not undertaken within year from death, to be distributed amongst the Poor. This sum was devoted to its original purpose, and formed a comfortable nest-egg for other economies which, as we shall see presently, came in handy when the new Church was taken in hands.

V. Rev. John (Canon) Kearney P.P., 1837-1850.

He had been for many years Curate in the adjoining Parish of St. Nicholas. In the Chapter he was Prebendary of Donoughmore since 1832. He quietly plodded on without making much noise in the world. In January, 1850, he wrote to Dr. Murray, resigning his Parish and his Prebend, and giving as his reason, “the dread I always entertained of the great responsibility on my soul, and fear of not discharging the duties of it in a proper manner.” He retired to live in Mount Pleasant Avenue, where he survived until 1865. The Curates from 1840 to 1850 were Revs. N. Andrews, J. F. Ennis, F. Germaine, Denis Murphy, J. O’Connor, S. Welpley, Ambrose Doyle, Henry Young, and James Fay. In 1844 Father Andrews became P.P., Rush, Father Germaine was transferred to Kingstown, Father O’Connor to the country, and S. Welpley retired.

V. Rev. John (Canon) Laphen, P.P., 1851-61.

Ordained in 1824, appointed to Michael and John’s, subsequently to the Pro-Cathedral, he was admitted into the Chapter in 1831. A truly distinguished and amiable ecclesiastic now succeeded to the Pastorship of St. Catherine’s. He was not long installed before he began to realise the inadequacy and unsuitableness of the octagon Chapel set up in the preceding century. By a succession of Sunday morning Lectures on its absence of ventilation, overcrowding, and its wretched, if not squalid equipments, he succeeded in dispelling any sentimental appreciation of it which the people might have continued to cherish, and set them longing for a new Church. He engaged the services of Mr. S. J. McCarthy as Architect, and as soon as he had the Plans ready, those of Messrs. Beardwood as Contractors, ho called a Meeting of the Parishioners in February, 1852, and with Mr. (afterwards Sir James) Power in the Chair, realised a collection of nearly £1,000. This, with £2,000 transferred to him by Father Kearney as the result of his economies, with Dr. Long’s bequest as a nucleus, was sufficient to start with, and no time was lost. The new Church was destined not only to occupy the site of the old one, but also the ground occupied by the Presbytery in front; so the Presbytery had to come down, and the Clergy betake themselves to lodgings, in the neighbourhood. By the end of June all was ready for the laying of the foundation stone, and on the 30th of that month, Dr. Cullen, the new Archbishop, performed the function - his first public function - for he was only enthroned in Marlboro’ Street the day previous. Subsequent meetings were held in the month of January, 1854, 1856, and 1857, at which further collections were made and where it was mentioned that the Poor, in weekly pennies, had contributed over £2,000. On the 30th of June, 1858, six years to the day from the placing of the first stone, the Church was solemnly dedicated, and opened for public worship. Dr. Leahy, Coadjutor Bishop of Dromore, was the preacher, and Dr. Whelan, Bishop of Bombay, was the officiating Prelate, in the unavoidable absence of Dr. Cullen, through illness.

Dr. Laphen was soon prostrated by a painful illness, which ended his life in July, 1861, he being just sixty years of age. He was deeply and universally regretted. The Curates during this decade were Revs. Ennis, A. Doyle, Fay, D. Murphy, and Henry Young; then Michl. O’Connor, C O’Neill, Jas. Daniel (1856), Stevenson, Hally, Jos. Hickey, Dukay, Fricker, and Jas. McCabe. Death was busy among their ranks and during the decade no less than five succumbed, viz.: -Frs. Ennis, P. Murphy, C. O.‘Neill, A. Doyle, and James Fay: whilst the saintly Henry Young retired to his final retreat in Portland Row, and Fathers J. Hickey and M. O’Connor were transferred respectively to Sandymount and Blackrock.

V. Rev. John (Canon Farrell, P.P., 1861-1873.

Canon Farrell graduated in curacies first in SS. Miohael and John’s and afterwards in Westland Row. The staff he had to assist him when he took over the Parish were Revs. Jas. Daniel, Jas. Hally, E. Dukay, M. A. Fricker, and James McCabe. Within a year it was reduced to four, the number at which it has ever since remained, Fr. Hally having been transferred to Rathgar. Fr. McCabe died in 1864, and was replaced by Rev. E. Matthews, and in 1868, Fr. Fricker, being transferred to Kingstown, he was followed by Rev. Martin Byrne, who remained but a short year, to be replaced by Rev. P. O’Reilly. Canon Farrell’s great achievement was the erection of the two Presbyteries, on either side of the Church, at a cost of £700 each. This was but just restitution to the Clergy for their fine residence, which had to be taken down to make room for the new Church. In 1873 the Canon was transferred to the Parish of Booterstown, and was followed by the present revered and venerated occupant.

Right Rev. Monsignor Miles (Canon) MacManus, P.P., V.G., 1873.

After a distinguished course in Maynooth, his ministerial career began in 1851, as Chaplain to Baggot St. Convent. Then, in 1853, he was advanced to a curacy in St. Nicholas, Francis Street, and in 1864 promoted P.P., Celbridge, where he passed eleven years. In 1904 he was appointed Vicar-General and Domestic Prelate to His Holiness; whilst in the Chapter he was advanced to the Precentorship. The first change amongst his Curates was caused by the transfer of Fr. Matthews to Westland Row in 1874, replaced by Fr. Maxwell, who in 1879 retired for a time, and in 1879 Fr. Daniel was promoted P.P., St. Nicholas. Frs. McEvoy and James Brady took their places.

In 1860 the late Dr. Spratt, O.C.C., opened a Night Asylum in Brickfield Lane, off Cork Street, but after a few years found himself unable to continue the management. By a timely intervention the Sisters of Mercy were induced to take it in charge. Moreover, having acquired adjoining plots, they erected a Convent and very fine Schools, which have proved a great boon to the Poor of this remote district of the Parish.

In 1862 the Augustinian Fathers thought it high time to replace the old Chapel of John’s Lane with a suitable Church. They took in the space adjoining the Chapel towards Thomas Street, took down the remaining stump of St. John’s tower, built by the Trinitarians before the Reformation, and secured Dr. Cullen to lay the foundation stone on the Easter Sunday of that year. This truly magnificent structure, designed by Pugin and Ashlin, was not completely finished until 1892, though part of it was in use twenty years previously, and Old John’s Lane had become a memory. It is said to have cost over £40,000.

Commencing in 1860, the Curates who passed through St. Catherine’s may be set down thus:- Frs. Dukay, P.O.’ Reilly, McEvoy, Jas. Brady, Crimmins, P. Ryan, and John Kelly. During this first quinquennium Fr. O’Reilly met with a tragically sudden death in 1881, whilst actually singing in the Organ Gallery. In 1885 Fr. McEvoy died, and Fr. Dukay was promoted P.P., Moone. Then came Frs. Fee, P. Dunne, Jas. McSwiney, Wm. Farrel, and D. Purcell. Fr. Fee was transferred to Balbriggan, P. P., Fr. P. Dunne to Marlboro’ Street, and Fr. William Farrell to Westland Row. Subsequently Fr. Kelly became P.P. Aughrim, and Fr. Crimmins, P.P., Enniskerry, leaving as the actual staff Revs. J. McSwiney, A. Ryan, T. Farrell, and P. Clarke.

Parish of St. James.

Dismembered from St. Catherine’s in 1724, it had for first Pastor

V. Rev. Matthew (Canon) Kelly, P.P., 1724-1730.

He was a Licentiate in Theology, Prebendary of Howth, and in 1729, the See being vacant, his name was forwarded among others as a suitable person to fill the vacancy. His first concern was to provide a Chapel for his people. Hitherto they had worshipped in Dirty Lane Chapel, which was common to both Parishes. This first Chapel was erected in a long yard near Mr. Jennet, the Brewer’s house in James’s Street, and the Return of 1730 describes it as on the S. side of James’s Street, “where service is performed by three priests, or reputed priests. In a house adjoining we are informed a Popish School is kept by one Carey, a reputed priest, and at the W. end of the street another Popish School is kept by one Patrick Keefe.” The site of this old Chapel is no longer traceable, as, along with so much else, it is absorbed in Guinness’s mammoth Brewery, that monopolises almost the whole south side of the street. Dr. Kelly died in 1730. He was buried according to the directions of his Will at Ballyboughill, and followed by

V. Rev. John (Canon) Harold, or Herald, P.P., 1730-1738.

He was a Doctor in Theology, and had been its Professor in one of the foreign Colleges. In the Chapter he was Chancellor. He died in 1738, and for successor had

V. Rev. Richard (Canon) Fitzsimons, P.P., 1738-1756.

He had been Curate in the Parish under the two preceding Pastors. He decided to improve the Chapel accommodation, and erected an entirely new Chapel on the north side of the street, at the E. corner of Watling Street, which survived in use up to 1854, when it was replaced by the existing splendid new Church. Fr. Fitzsimons died in the summer of 1756, and was buried in his family burial place, Ardeath, Co. Meath. He was succeeded by

V. Rev. Bartholomew (Canon) Commins, P.P., 1756-1767.

He had been Curate in Liffey Street for many years, and in the Chapter was Prebendary of Rathmichael. During his incumbency a religious Census was taken, which gave 1,475 Catholics to 799 Protestants. He was succeeded by

V. Rev. Peter (Canon) O’Callaghan, P.P., 1767-1770.

He had been Curate in St. Catherine’s between 1750 and 1754, was thence promoted to the Parish of Blanchardstown, and now transferred to St. James’s. He died in 1770, during the vacancy of the See. Dr. Bermingham, the Vicar-Capitular, acting ultra vires, named Dr. Morris to succeed him, but Dr. Carpenter was no sooner installed than he cancelled this appointment as uncanonical, and named instead

V Rev. Joseph (Canon) Dixon, P.P., 1770-1772.

On Dr. Dixon’s translation to St. Michan’s in 1772 Dr. Carpenter then named

V. Rev. Dr. Nicholas (Canon) Morris, P.P., 1772-1777.

He did not stay long either as in 1777 he was moved on to St. Audoen’s, and subsequently to St. Andrew’s, and was followed here by

V. Rev. Patrick (Canon) Fay, P.P., 1777-1786.

He had been for a few years Pastor of Balrothery and was Prebendary of Dunlavin. It is not improbable, though by no means certain, that to him may be attributed the erection of the very commodious Chapel House which stood up to 1854 in front of the old Chapel at James’s Gate. Then came

V. Rev. Denis (Canon) Doyle, P.P., 1786-1800.

He had been P.P., Cabinteely, for some years. We now meet the names of some of the Curates hidden from us so long. From 1790 to 1810 we find Fr. Mullen, Fr. Healy, Fr. M. Maguire, Fr. Madden, Fr. Tommins, Fr. Callan, Fr. Fitzpatrick, and Fr. Whelan. In 1800 Canon Doyle died, and then followed a rapid succession of Pastors:-

V. Rev. Thomas (Canon) Maguire, P.P., 1800, transferred to St. Michan’s, 1802.

V, Rev. Chris. (Canon) Wall, P.P., 1802, transferred to St. Michan’s, 1804.

V. Rev. J. Baptist (Canon) Hamilton, P.P., 1804, died 1810.

V. Rev. Andrew (Dean) Lube, P.P., 1810-1831.

Dean Lube’s Pastorate of 21 years was not soon forgotten, for his memory was cherished long after he had passed away. He was the first who conceived the idea of a new Church, and commenced gathering funds for the purpose. His Curates were Frs. Callan, Wm. Yore, Whelan, George Canavan, and Brady. A stupid order of the Protestant Archbishop Magee, forbidding Catholic prayers in Protestant churchyards - than which there were none other at that time - produced a violent agitation amongst the Catholics, which eventuated in their securing for a Catholic Cemetery a piece of ground close to Richmond Barracks, called Golden Bridge. The Catholic Association advanced a sum of £600 by way of loan to pay the purchase money, in August, 1829, Fr. George Canavan, C.C., who had taken much interest in the work, advanced further sums to complete the walled enclosure and erect the classic Temple in the centre of the grounds, which serves as a mortuary chapel. Both loans were repaid out of the Fees. The Archbishop delegated Fr. Canavan to bless the cemetery in 1829, and it was immediately opened for interments. This was the first trophy of Catholic Emancipation. Dean Lube died in 1831. Of the Curates, Fr. Whelan had died, and Fr. Yore had been transferred to Michael and John’s as Administrator during the absence of Dr. Blake in Rome. Soon after he was promoted P.P., St. Paul’s.

V. Rev. Matthias (Canon) Kelly, P.P., 1831, resigned 1832.

V. Rev. James (Canon) Campbell, P.P., 1832, resigned 1842.

V. Rev. George (Canon) Canavan, P.P., 1842-1851.

Ten years previously he had been promoted P.P., Naul, and was now brought back to his native Parish as Pastor. As Curates he found Frs. J. Doyle, P. Mooney, P. J. Gilligan, and P. O’Reilly. He at once grappled the question of the new Church. The old Chapel, of which we annex a sketch-

(Note the primitive Bell tower) - was long past its time. A site was secured on the S side of James’s Street; Mr. Patrick Byrne, the able architect of that period, was commissioned to furnish a Plan, and in the realised plan that now adorns the thoroughfare we have a specimen of pointed Gothic - 145 by 60 - that has no equal in the Diocese of Dublin. It is the purest and most effective in style of the many Churches yet raised by our people. The high pitch of the groined ceiling, the blind triforium intervening between the Aisle arcades and the clerestory windows, and the lofty proportions of the Chancel give it an air of elegance and finish that it would be difficult to excel. By the month of April, 1844, all was ready for the first stone, and on the 4th of that month the Liberator, Daniel O’Connell, proceeded to lay it. He followed up the function with a splendid donation. The label-moulding over the principal doorway is supported by corbal heads of the Liberator, wearing an Irish crown, and of Fr. Canavan, the P.P. The works went merrily forward but the famine years, ‘47 and ‘48, checked the influx of funds and work had to be discontinued. Early in ‘49 they were resumed, and in ‘51 Fr. Canavan made his last appeal but he was not destined to see his work completed for on the 24th of June in that year he was called to his heavenly reward. A good portrait in oils is preserved of him in the existing Presbytery To him succeeded

V. Rev. John Smyth, P.P., 1851-1857.

He had been P.P., Balbriggan for some years, and entering strenuously into the work of the new Church had the satisfaction of bringing it to a termination in the summer of 1854, when it was solemnly dedicated by Dr. Cullen, Dr. Manning (afterwards Cardinal), preaching the Sermon. It cost £14,000. The curates from 1844 to the opening of the Church were Frs. Arthur Doran, P.J. Gilligan, P. Mooney, J. Gilligan, and E. Murray. In 1850 Fr. Mooney became P.P., St. Audoen’s and was succeeded by Fr. J. H. Donovan and Fr. C. Hogan replaced E. Murray.

The Clergy continued to occupy the Chapel House for yet a few years, but the street had to be widened at James’s Gate, and both Chapel House and old Chapel had to come down, so the priests sought lodgings in the neighbourhood. In 1855 a Convent of Sisters of Mercy, subsequently transformed into a Reformatory and Industrial School, was opened at Golden Bridge.

In 1856 the Oblate Fathers were engaged giving a Mission in John’s Lane, when, with the sanction of the Archbishop, they went searching for a suitable locality for a House of Retreat. They found it at Inchicore, and having secured it, in an incredibly short space of time, thanks to the G.S. and W.R. workmen, who gave free labour from six p.m. till midnight, they ran up a very commodious temporary chapel, which served for many years, until replaced by the splendid Church which now occupies the site. In 1857 Fr. Smyth died, and was succeeded by

Right Rev. Monsignor Edward (Dean) Kennedy, P.P., V.G., 1857-1896.

The Curates were Revs. P.J. Gilligan, John Gilligan, A. Doran, J. H. Donovan, Cornelius J. Hogan, and James Connolly. Monsignor Kennedy had been Curate at Fairview, Clontarf Parish, ever since his ordination in 1837, where he proved himself a zealous and devoted priest. In St. James’s he accomplished much. He finished the equipments and furniture of the new Church; he erected the new Presbytery at the rere; encouraged the establishment of the flourishing Christian Brothers’ Schools at Canal Harbour, and of the equally successful Sisters of Charity Schools in Basin Lane. He opened a small Chapel of Ease at Golden Bridge, the Sisters erecting a house for the Priest who would serve as Chaplain, and built an entirely new Church at Dolphin’s Barn. When Dr McCabe became Archbishop, he appointed him V.G., and his successor had him appointed Domestic Prelate to His Holiness. In 1894 he succeeded Dr. Lee as Dean of the Chapter. He ruled the Parish for 39 years, and an accidental fall, as he was proceeding to celebrate Mass, suddenly terminated his existence in 1896. He was followed by

V. Rev. Philip (Canon) Carberry, P.P., 1896-1902.

For many years Curate in Clontarf, in 1879 he was promoted P.P., Rathdrum, and was now transferred here. Unhappily the change did not benefit his health, and he was soon compelled to seek better air in a detached villa at Dolphin’s Barn. Even here the fates were not propitious, and after a prolonged illness he closed his career in 1902.

The Parish was now divided, the Dolphin’s Barn district, which had been extensively built on, being detached, and erected into a separate Parish. To the single Parish of St. James the Archbishop appointed

V. Rev. Patrick (Canon) Fee, P.P., 1902.

Beginning as curate in Balbriggan, he passed through Marlboro’ Street and St. Catherine’s, and then returned to Balbriggan, first as Adm., then as P.P., where he transformed the Church, an unshapely mass, into an ecclesiastical building of no small beauty and effect. With the division of the Parish, his staff of Curates was reduced to four, and they are at present Revs. E. McCarthy, J. Morrissy, C. Flood, and Fr. O’Ryan at Inchicore.

Parish of Our Lady of Dolours, Dolphin’s Barn.

The Celtic name for this locality is too appalling for any but Gaelic speakers, viz.:-Karnanclonegunethe (Garnan-Clono-Ui-Dunchada), but the modern alias already appears so far back as 1488, in the riding of the Franchises, and spelled Dolfynesberne. How it came to be thus denominated history does not disclose, for at best it was but a small hamlet lying at the S Western corner of St. James’s Parish. It is only early in the 18th century we begin to find something about its religious vicissitudes. In the Return of 1730 we read:-

“A private Mass House or Chapel in Dolphin s Barn near the house of Robert Dillon in the said Parish built in the reign of King George the First.” This Chapel was the result of heroic fidelity to duty on the part of a priest. One of the Judges had his private residence here. His faithful old servant fell dangerously ill, and the introduction of a priest was not to be thought of. The patient slept in the room of his master who never went to rest without the company of firearms primed and loaded. Nothing daunted, the priest arranged to effect an entrance into the Judge’s room by night, and succeeded in completing his ministrations.

The patient recovered, and in a confidential moment related the occurrence to his master, who was so impressed by the heroism of the priest, that he actually connived at the providing of this Chapel for the convenience of his servants and Catholic neighbours. In 1798 this Chapel was replaced by the building which preceded the present new Church. The first name of any of the priests serving it occurs in 1829, when the first interment made in the just opened Cemetery at Golden Bridge was that of Father Whelan, for a great many years identified with Dolphin’s Barn. In 1850 it was Rev. Cornelius J. Hogan, who died in 1861, greatly regretted. He was succeeded by Rev. M. Walsh, who, being promoted P.P., Saggart, in 1887, was replaced by the present respected Senior Curate, Rev. M. Hoey. In 1902, when it was erected into a separate Parish, the first Pastor was

V. Rev. Cornelius (Canon) Ryan, P.P., D.D.

The first Pastor of this new Parish brought with him great zeal, learning, and piety, but, unfortunately, a very precarious condition of health. Nevertheless, the Parish is well looked after, and the Church shows much of his generous and tasteful care. Its first stone was laid in 1890 under Mgr. Kennedy, and it was blessed and opened on Rosary Sunday, 1893. It cost about £9,000. Canon Carberry added the ceiling, gallery, and external railing at an additional cost of £1,500; whilst Canon Ryan provided the marble altar rails, sanctuary flooring, and sacristies. One parishioner, Mr. Laurence Byrne, presented the High Altar, the Bell, and three stained glass windows. Soon an assistant Curate was found necessary. They were Revs. Thos. Ryan in 1904, Thos. Graham in 1905, and R. Smith in 1906.

This closes the histories of the South City Parishes. In the next booklet we shall transfer our readers to the North Side.

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