Name: History of the Diocese of Meath (vol. 2)
Author: John Healy (1841–1918)

Serious tithe riot at Castlepollard fair leaves nine or ten dead

Castlepollard · town · Westmeath · 1831

During a fair at Castlepollard, police attempting to seize an offender were attacked by a mob who rescued the prisoner; when assaults continued and the chief constable was struck down, police opened fire, killing nine or ten people. Indictments for manslaughter followed but all accused police were acquitted at Mullingar assizes.

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At the fair of Castlepollard, in the County Westmeath, the police had occasion to seize an offender. The mob attacked the police, the prisoner was rescued and carried off in triumph, renewed assaults were made, the chief constable was knocked to the ground, the police fired, and nine or ten persons were killed. At the Mullingar assizes, in the month of July following, bills of indictment for murder were presented to the Grand Jury against several of the police. The Grand Jury ignored the bills for murder, but in four cases found

Internet Archive historyofdiocese02healiala, Chapter 87

Battle of Tara during the 1798 Rebellion

near Tara · hill or hills · Meath · 1798

Insurgents chose the Hill of Tara as their rendezvous for its historic and strategic value, but left the height and were routed by disciplined troops with artillery and cavalry. The curate of Tara was murdered by rebels.

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concerned. Already the insurgents were assembled, and had tasted alike of battle and of defeat. They chose the Hill of Tara for their meeting place, doubtless on account of its historic associations. In point of military strength, too, they could scarcely have found a more favourable rendezvous. But they were nothing more than a badly armed mob, and they were simply powerless against the disciplined troops with which they had to contend. They did not even try to retain the advantage of position which the site afforded, but assuming the offensive, left the height, and exposed themselves to the fire of artillery and the charges of cavalry. The result of course was a complete rout, and those who escaped from the field of slaughter were broken up into small parties, who fled through the country, and were glad if they could reach the shelter of their homes in safety, thenceforth effectually cured of a desire for campaigning. At a later period there was a second attempt to rouse the populace in Meath, but the punishment of defeat had proved a more effectual lesson than the exhortations of the bishop, and the movement then met with no success.
The ordinary rebel, who shouldered his pike and followed the standard of insurrection, had, it need hardly be said, only the vaguest idea as to what were the principles of the Revolution. His one motive was hatred to England, with, it is to be feared, a large amount also of hatred to Protestants and Protestantism, which, to him meant almost the same thing. Hence we find that the houses of Protestants, especially of clergymen, were special objects of attack, and that along their line of march all the churches were wrecked, and the Bibles and service books destroyed. For miles around the district of Tara, not a church or glebehouse escaped. In Tara itself, the curate was murdered.

Internet Archive historyofdiocese02healiala, Chapter 56

Curate Rev. Mr. Nelson murdered at Tara during the rebellion

Tara · parish · Meath · 1798

The incumbent of Tara reported that the parish duty had been faithfully discharged by Rev. Mr. Nelson, who was murdered in his own house at noon day by rebels the previous summer; duty afterward passed to Mr. Ingham.

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The tragic story of the Curate of Tara is told in few words by the incumbent. He says : " My health does not permit me to serve the cure in person, but the duty was faithfully and conscientiously discharged, to the entire satisfaction of the parishioners, by the Reverend Mr. Nelson, who was murdered in his own
138 HISTORY OF THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 72

Destruction of the old Cathedral on the Rock of Cashel

near Rock of Cashel · rock or rocks · Tipperary · 1734–1744

Archbishop Price procured an Act of Council authorising removal of the cathedral from the Rock of Cashel into the town, and the roof of the ancient church was torn away by soldiers. The building, one of the most historically interesting in Ireland, was left as a ruin.

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When Price took up his abode at Cashel, he found that his predecessor, Archbishop Bolton, had undertaken the restoration of the old cathedral. It was the most ancient and historically interesting fabric then in use in all Ireland, and he prized it as a relic of the ancient Irish Church. It would not have required any great sum for the preservation of the old building. On the other hand, it was not easily accessible, and for that reason Archbishop Price abandoned the undertaking, and procured an Act of Council authorizing him to remove the cathedral from the Rock of Cashel into the town. The roof of the old church was then torn away, the soldiers quartered in the town being employed for the purpose ; and the new cathedral, though begun after some delay, was left unfinished for over twenty years. An anno tat or, writing in an old copy of Ware, mentions these facts, and adds " It were much to be wished that he had never quitted Meath, for then the house of Ardbraccan would have been completed ; and the noble, the venerable cathedral of Cashel would have escaped his destructive hand." *
» Mant.

Internet Archive historyofdiocese02healiala, Chapter 47

As the companion tells it

Somewhere about Rock of Cashel, the old cathedral that stood here was, in the words of one old writer, the most ancient and historically interesting fabric then in use in all Ireland. Archbishop Bolton had begun restoring it, but when Archbishop Price arrived he found the building not easily accessible, abandoned the work, and procured an Act of Council authorizing its removal into the town. Soldiers quartered in the town were then set to tear away the roof of the old church, leaving it a ruin. A later annotator, writing in an old copy of Ware, remarked: "It were much to be wished that he had never quitted Meath, for then the house of Ardbraccan would have been completed; and the noble, the venerable cathedral of Cashel would have escaped his destructive hand."

Riots at Kells over Scripture readers and Douay Bibles

Kells · town · Meath

Archdeacon Stopford introduced three Scripture readers in his parish of Kells who sold Douay Bibles and tried to engage Roman Catholics in religious conversation, provoking rioting and general ferment, with ringleaders imprisoned.

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reach the Roman Catholics, by means of Scripture readers and colporteurs. It does not appear whether this was done under episcopal sanction, nor, indeed, can we say if the bishop was consulted on the subject. The leading spirit seems to have been Archdeacon Stopford, who was a warm supporter of the Irish Church Missions, and himself a very able controversialist. In his own parish he introduced three readers, who went about selling Douay Bibles, and endeavouring to enter into religious conversation with the people. The immediate result was not very happy, as there was some rioting, and the whole place was for a time in the greatest ferment. Some of the ringleaders soon found themselves in prison, and this, it need hardly be said, did not tend to promote peace. Nevertheless it resulted in the establishment of the Meath Colportage Society, which continued a useful though not very ostentatious work until it was merged in a larger organization which embraces the whole of Ireland. The Roman Catholics, on their part, though they met Protestant controversialists with " stones and mud and shouts and filthy songs," did not hesitate to introduce preachers who attacked the doctrines of the Church, and argued against the principles of the Reformation. It tells something of the intrepidity and vigour of Archdeacon Stopford, to know that on that occasion he himself attended the services at which these missioners preached. He went in full canonicals, sat in the foremost seat, and made it known that he was ready to present the other side of the argument in his own church. It is said that a number of the leading Roman Catholics of the town accepted his invitation, though history does not relate that any of them went away convinced.
These controversial methods have grown out of

Internet Archive historyofdiocese02healiala, Chapter 99

As the companion tells it

Up ahead is the town of Kells in Meath. In the 1800s this place was thrown into ferment over religion. Archdeacon Stopford, a supporter of the Irish Church Missions, brought three Scripture readers into his parish here. They went about selling Douay Bibles and trying to start religious conversations with the people. The result was rioting, and the whole place was in turmoil for a time. Some of the ringleaders ended up in prison. The trouble did lead to the Meath Colportage Society being set up, which carried on quiet work until it was folded into a larger organisation covering all Ireland. On the Roman Catholic side, the material says they met Protestant controversialists with "stones and mud and shouts and filthy songs," but they also brought in preachers who attacked Church doctrines and argued against the Reformation. Stopford himself showed his mettle by attending those mission services in full canonicals, sitting in the foremost seat, and making it known he was ready to present the other side in his own church. A number of the leading Roman Catholics of the town accepted his invitation, though history does not relate that any went away convinced.

Execution of Father Kearns at Edenderry

Edenderry · town · Offaly · 1798

The rebel leader Father Kearns, a Roman Catholic priest, was captured and executed by martial law at Edenderry after the rebellion in Meath.

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Several skirmishes took place in different parts of the diocese. In addition to the battle of Tara, there were engagements at Wilkinstown, Moynalty, Kilbeggan, Bunbrusna, and Wilson's Hospital. When the rebels had been defeated in Wexford, some of them, under the leadership of a Roman Catholic priest named Kearns, made their way into Meath. They were dispersed by the troops which encountered them at Clonard, and they then spread themselves over the country, when they were hunted down by twos and threes. Their reverend leader was taken among the rest, and was executed by martial law at Edenderry.
After the rebellion was actually crushed, there

Internet Archive historyofdiocese02healiala, Chapter 57

Floor collapse during clandestine Mass in Cook Street, Dublin

Cook Street · street · Dublin · 1743

A priest from Meath celebrated Mass in an old house in Cook Street, Dublin, during a brief revival of penal law severity in 1743, and the crush of worshippers was so great that the floor gave way, injuring several present.

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After the death of Queen Anne the penal laws continued to be in force, but were administered with rigour which diminished as the time went on. The danger of a Jacobite rising grew less and less, and the Roman Catholic clergy showed a disposition to accept the inevitable, and to acquiesce in the rule of the House of Brunswick. Towards the middle of the century, a meeting of bishops was convened by the Bishop of Meath, and a manifesto put forth explaining how the spiritual obligations of Roman Catholics were perfectly reconcilable with their temporal allegiance.2 These circumstances rendered the existence of penal laws less necessary. In 1743 there was, for a short time, a revival of the old severity, in consequence of the rumour that an invasion of the country by the French was intended. It soon, however, passed away. A priest from Meath celebrated Mass in an old house in Cook Street, Dublin, and so great was the crush, that the floor gave way, and several of the worshippers
1 Cogan, Diocese of Meath, vol. ii.. p. 165.

Internet Archive historyofdiocese02healiala, Chapter 35

As the companion tells it

On this street in Dublin, in 1743, a priest from Meath celebrated Mass in an old house, and the crush of worshippers was so great that the floor gave way, and several of the worshippers were injured. It happened during a short-lived revival of the old penal severity, brought on by a rumour that the French intended to invade the country. That severity soon passed. After the death of Queen Anne the penal laws had continued in force, but administered with a rigour that diminished over time. The danger of a Jacobite rising grew less and less, and the Roman Catholic clergy showed a disposition to accept the inevitable, to acquiesce in the rule of the House of Brunswick. Towards the middle of the century, a meeting of bishops was convened by the Bishop of Meath, and a manifesto put forth explaining how the spiritual obligations of Roman Catholics were perfectly reconcilable with their temporal allegiance. These circumstances rendered the existence of penal laws less necessary.

Mob rules Castlepollard riot as police aggression

Castlepollard · town · Westmeath · 1831

A radical press account of the Castlepollard incident claimed the police were the true aggressors, asserting no evidence showed the police were endangered and that not a single policeman bore any mark of injury, yet they fired into the crowd.

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At Castlepollard a stone or two fell on the bayonets. There was no evidence to prove that the police were in danger ; and what is conclusive, not a single policeman was produced with the slightest mark of injury on his person. But the excuse was given. They turned round and fired by threes into the middle of the crowd.
From the same source we take the following description of a scene at Kentstown, where cattle had been seized in consequence of non-payment of tithe :—

Internet Archive historyofdiocese02healiala, Chapter 88

Priest disperses Wesley's Athlone congregation

Athlone · town · Westmeath · 1784

After Wesley's successful preaching in Athlone, the Roman Catholic priest forbade his flock from attending and, when they ignored his command, came in person and drove them away like a flock of sheep.

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Athlone especially that he had the greatest success. Here he preached from the window of an unfinished house, opposite the market house, for the building which had been placed at his disposal " would not have contained half the congregation." This was on Saturday, the second of April, 1784. The following day he preached again, and so many came, that he says : " The waters spread too wide to be deep." The next Sunday the Roman Catholic priest had to forbid his flock from attending, and " seeing his command did not avail, came in person at six, and drove them away before him like a flock of sheep." After that, he tells us, " the roaring lion began to shake himself," and there was some opposition, but the objectors could not oppose openly, " the stream running so strong against them." And so he continued until, at the end of his visit, he writes, " With much difficulty I broke away from this immeasurably loving people."
Notwithstanding this success, John Wesley does not seem to have had a very high opinion of the spirituality of the Meath people. They came to his meetings and behaved decorously, but they seldom were touched with his enthusiasm, and therefore it seemed to him that they failed to receive as much benefit as might otherwise have come to them. At Clara, he rejoices in the great multitudes that flocked to his service, but adds : ' How few of these would have returned empty if they had heard the word of God, not out of curiosity merely but from a real desire to do His will." On another occasion he writes concerning the same place, " I admired the seriousness of the whole congregation ; " from which we might imagine that an improvement had taken place in the meantime. But even then he was not quite satisfied,

Internet Archive historyofdiocese02healiala, Chapter 39

As the companion tells it

Up ahead is Athlone, the town the road carries you through. In April 1784 John Wesley preached here from the window of an unfinished house opposite the market house, because the building he'd been given would not have contained half the congregation. The next day even more came, and he wrote that the waters spread too wide to be deep. The following Sunday the Roman Catholic priest forbade his flock from attending, and when his command did not avail he came in person at six in the morning and drove them away before him like a flock of sheep. Wesley wrote that after that the roaring lion began to shake himself, and there was some opposition, but the objectors could not oppose openly, the stream running so strong against them. He kept preaching, and at the end of his visit he wrote, with much difficulty I broke away from this immeasurably loving people. For all that success, he was not wholly satisfied with the spirituality of the Meath people. They came to his meetings and behaved well, but he felt they seldom were touched with his enthusiasm, and so he thought they failed to receive as much benefit as they might have.

Cromwell's siege of Drogheda

Drogheda · town · Louth · 1649

Oliver Cromwell landed in Dublin and proceeded to besiege Drogheda in a major military action of the period.

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291 ; siege of Drogheda, i., 292 ;
holds no parliament, i., 304 ; changes

Internet Archive historyofdiocese02healiala, Chapter 151

As the companion tells it

Coming up now is Drogheda, the town where Oliver Cromwell laid siege in 1649. He had landed in Dublin and moved on Drogheda in one of the major military actions of that period.

Incumbent of Rathconrath fled after cattle houghed and threats

Rathconrath · townland · Westmeath · 1775–1799

The incumbent of Rathconrath described how the lawless country meant little tithe could be collected, and after residing there his cattle were houghed and he received threatening letters, causing him to flee to Dublin and obtain a chaplaincy elsewhere.

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any tithe could be got in the year 1775. I served the cure of Almoritia immediately adjoining Rathconrath, for in that parish there is no church nor Protestant inhabitant, viz., Rathconrath. I resided there not many months till my cattle were houghed, and many threatening letters sent to me, and billets stuck, intimating that if I ever attempted claiming any tithes I should have the fate of my cattle. Whereupon I fled to Dublin, and in the following year, with the consent of their Graces the Lord Primate and the Archbishop of Dublin, and their Lordships the Bishops of Meath and Kildare, I solicited and obtained the chaplaincy of the Lying-in Hospital." The bishop was quite unmoved by this sorrowful tale, and administered a sharp rebuke. His note is : "Mr. Ould to be particularly cited to account for his abandoning this parish in the manner he has done, and injuring it as well in its spirituals as temporals."
In some cases, the clergy tried to hide from the bishop the fact that they were non-resident. Of the Rector of Rat oath he writes : " His manner of answering my query respecting his terrier deserves animadversion, as does indeed the whole style of his answers, and particularly his asserting that he performs occasional duty, and concealing from me that he was residing in England." And concerning Ballyboy, he writes : " What does Mr. Kimmis mean by saying that he generally resides in his glebe house ? He must have a resident curate for each church, unless he chooses to do the duty of one of them constantly in a constant residence, and not occasionally, as he now appears to do."

Internet Archive historyofdiocese02healiala, Chapter 71

Mass passive resistance at Kentstown cattle sale over tithe

Kentstown · townland · Meath · 1831

At Kentstown, a sale of Christopher Morgan's farm stock, seized for non-payment of tithe, drew upwards of twenty thousand people to prevent bidding; no buyer came forward at this or a repeat sale weeks later, and no disturbance occurred.

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A sale was lately attempted in the County of Meath of the farm stocking of Mr. Christopher Morgan of Kentstown, and at the auction there appeared upwards of twenty thousand persons " to mark the bidders," but no bidder was to be found among the whole assemblage. A sale was again attempted a week or two afterwards, when there was the same assemblage, and the same result. No disturbance whatever took place on either occasion. The ministry, by the slowness of their measures in the abolition of tithes and the repeal of the house and window duties, are giving the people an opportunity of perfecting themselves in the art of passive resistance — an art

Internet Archive historyofdiocese02healiala, Chapter 88

Swift's Confrontation with Bishop Evans over Visitation Proxy

Meath · county · Meath · 1719

Swift refused to attend Bishop Evans's visitation and sent a proxy instead, which the bishop refused to accept, leading Swift to write a pointed letter in 1719 defending his right not to appear in person.

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I had an express sent to me yesterday by some friends, to let me know that you refused to accept my proxy, which I think was in legal form, and with all the circumstances it ought to have. I was likewise informed of some other particulars relating to your displeasure for my not appearing. You may remember, if you please, that I promised last year never to appear again at your visitations ; and I will most certainly keep my word if the law will permit me ; not from any contempt of your lordship's jurisdiction, but that I would not put you under the temptation of giving me injurious treatment, which no wise man, if he can avoid it, will receive above once from the same person.

Internet Archive historyofdiocese02healiala, Chapter 28

As the companion tells it

As you travel through Meath, this is the county where, in 1719, Jonathan Swift clashed with Bishop Evans over a church visitation. Swift had promised the year before never to appear again at the bishop's visitations, and when the time came he stayed away and sent a proxy in his place. Evans refused to accept it. Swift then wrote him a sharp letter defending the proxy as legally proper and declaring he would keep his word if the law allowed, not from contempt of the bishop's jurisdiction, but, as he put it, because he "would not put you under the temptation of giving me injurious treatment, which no wise man, if he can avoid it, will receive above once from the same person."

Wesley preaches from an unfinished house window at Athlone

Athlone · town · Westmeath · 1784

On Saturday 2 April 1784, John Wesley preached from the window of an unfinished house opposite the market house in Athlone because the building offered to him could not hold half the congregation. The next day he preached again to an even larger crowd.

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Athlone especially that he had the greatest success. Here he preached from the window of an unfinished house, opposite the market house, for the building which had been placed at his disposal " would not have contained half the congregation." This was on Saturday, the second of April, 1784. The following day he preached again, and so many came, that he says : " The waters spread too wide to be deep." The next Sunday the Roman Catholic priest had to forbid his flock from attending, and " seeing his command did not avail, came in person at six, and drove them away before him like a flock of sheep." After that, he tells us, " the roaring lion began to shake himself," and there was some opposition, but the objectors could not oppose openly, " the stream running so strong against them." And so he continued until, at the end of his visit, he writes, " With much difficulty I broke away from this immeasurably loving people."
Notwithstanding this success, John Wesley does not seem to have had a very high opinion of the spirituality of the Meath people. They came to his meetings and behaved decorously, but they seldom were touched with his enthusiasm, and therefore it seemed to him that they failed to receive as much benefit as might otherwise have come to them. At Clara, he rejoices in the great multitudes that flocked to his service, but adds : ' How few of these would have returned empty if they had heard the word of God, not out of curiosity merely but from a real desire to do His will." On another occasion he writes concerning the same place, " I admired the seriousness of the whole congregation ; " from which we might imagine that an improvement had taken place in the meantime. But even then he was not quite satisfied,

Internet Archive historyofdiocese02healiala, Chapter 39

As the companion tells it

As you come through Athlone, you are passing through a town where John Wesley had some of his greatest success. On Saturday the 2nd of April 1784, the building placed at his disposal would not hold half the congregation, so he preached instead from the window of an unfinished house opposite the market house. The following day he preached again, and so many came that he wrote, the waters spread too wide to be deep. The next Sunday the Roman Catholic priest forbade his flock from attending, and when that command did not avail, he came in person at six and drove them away before him like a flock of sheep. After that, Wesley tells us, the roaring lion began to shake himself. There was some opposition, but the objectors could not oppose openly, the stream running so strong against them. At the end of his visit he wrote, with much difficulty I broke away from this immeasurably loving people. Yet for all that success, Wesley did not have a very high opinion of the spirituality of the Meath people. They came to his meetings and behaved decorously, but they were seldom touched with his enthusiasm, and so it seemed to him they failed to receive as much benefit as might otherwise have come to them.

Great Methodist revival at Tyrrellspass in 1748

Tyrrellspass · town · Westmeath · 1748

Charles Wesley described how the notoriously wicked people of Tyrrellspass, formerly swearers, drunkards, Sabbath-breakers and thieves, underwent a dramatic transformation with nearly a hundred joining the Methodist society.

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They were much more responsive to him at Tyrrelspass. Speaking of a meeting held there in 1748, he says : " Many of the neighbouring gentlemen were present, but none mocked. That is not the custom here. All attend to what is spoken in the name of God. They do not understand the making sport with sacred things, so that whether they approve or not they behave with seriousness." A somewhat different picture of the place is presented by Charles Wesley, who, writing about the same time, says : " God has begun a great work here. The people of Tyrrelspass were wicked to a proverb — swearers, drunkards, Sabbath-breakers, thieves, etc., from time immemorial. But now the scene is entirely changed. Not an oath is heard or a drunkard seen among them. Aperto vivitur horto. They are turned from darkness to light. Near one hundred are joined in society, and following hard after the pardoning God."
For some reason or other, the Methodists were for a long time kept out of Mullingar. On July gth, 1750, Wesley notes in his Journal. " In our way we stopped an hour at Mullingar. The sovereign of the town came to the inn, and expressed much desire that I should preach, but I had little hopes of doing good by preaching in a place where I could preach but once, and where none except myself would be suffered to preach at all." After a time, however, the obstacle, whatever it was, was removed, and in 1767 he tells us : ' We went on to Molingar, where for many years no Methodist preacher could appear." But even then the Mullingar people seem to have been ^somewhat

Internet Archive historyofdiocese02healiala, Chapter 40

As the companion tells it

Coming through Tyrrellspass in Westmeath. In 1748, Charles Wesley wrote of this town that God had begun a great work here. The people of Tyrrellspass, he said, "were wicked to a proverb — swearers, drunkards, Sabbath-breakers, thieves, from time immemorial." But now, he wrote, the scene was entirely changed. Not an oath was heard or a drunkard seen among them. "They are turned from darkness to light." Near one hundred joined in society, following hard after the pardoning God. One account of a meeting held there the same year tells how many of the neighbouring gentlemen were present, but none mocked. "That is not the custom here. All attend to what is spoken in the name of God. They do not understand the making sport with sacred things, so that whether they approve or not they behave with seriousness." The Methodists were for a long time kept out of Mullingar. On July 9, 1750, Wesley noted in his journal that they stopped an hour at Mullingar. The sovereign of the town came to the inn and expressed much desire that he should preach, but he had little hopes of doing good by preaching in a place where he could preach but once, and where none except himself would be suffered to preach at all. The obstacle, whatever it was, was removed in time. In 1767 he wrote that they went on to Mullingar, where for many years no Methodist preacher could appear.

Kells' "Whip Beggar" Kept Vagrants from the Parish

Kells · town · Meath

The parish of Kells employed an officer called the "whip beggar" or "ban beggar" whose duty was to keep beggars and poor people out of the parish, receiving a salary and coat that would be forfeited for failure of duty.

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occupied a good part of the churchwardens' attention, and the old vestry books have many curious entries dealing with this subject. When a new resident came to the parish, if he had no visible means of subsistence, security might be demanded from him that he would not become chargeable on the charity funds.6 The case of a vagrant was different. For him they had no mercy. He was either put in the stocks, or else received a whipping, and was sent on his way. In Kells, and probably in other places as well, they had a parish officer called the " whip beggar," or " ban beggar," whose duty it was " to keep off all beggars and poor people out of the parish." How he performed this duty is sufficiently indicated by the name of his office. He received a salary and a coat, and it was resolved that if he failed in his duty, the coat was to be taken from him and the salary stopped. 7 They had a similar officer at Athlone, but in that parish he was called the " bellower." 8 The ordinary mendicants, at all events in the towns, were provided with badges. These were metal plates, about three inches square, with the name of the parish, and a number. Those who were thus decorated were allowed to solicit alms in the neighbourhood. A similar custom prevailed about this time in many places both in England and Ireland. A well-known letter written by Dean Swift advocates the adoption of badges for the beggars of Dublin.
Other duties that fell to the lot of church wardens, were the providing for foundling children, who were either put out to nurse, or sent to the Foundling Hospital in Dublin ; the providing of coffins for paupers, the care of the streets, especial mention being made of the duty of keeping them free from

Internet Archive historyofdiocese02healiala, Chapter 28

As the companion tells it

As you pass through Kells, the old vestry books here tell of a parish officer they called the whip beggar, or sometimes the ban beggar. His duty was, in their words, "to keep off all beggars and poor people out of the parish." A vagrant who turned up in Kells had no mercy shown to him. He was either put in the stocks or given a whipping and sent on his way. The whip beggar received a salary and a coat for carrying out this work. If he failed in his duty, the coat was to be taken from him and the salary stopped. A similar officer existed at Athlone, though there he was called the bellower. Ordinary mendicants in the towns were treated differently from vagrants. They were given metal badges, about three inches square, stamped with the name of the parish and a number, and those who wore them were allowed to solicit alms in the neighbourhood. Dean Swift, in a well-known letter, advocated adopting such badges for the beggars of Dublin. The churchwardens here also had to provide for foundling children, who were put out to nurse or sent to the Foundling Hospital in Dublin, and to supply coffins for paupers.

Archbishop Price abandons Ardbraccan palace for Cashel Cathedral removal

Ardbraccan · townland · Meath · 1734–1744

Bishop Price began building offices at Ardbraccan intended as wings for an episcopal palace, but was translated to Cashel before completion. There he abandoned restoration of the ancient cathedral on the Rock and had it dismantled, moving the cathedral into the town instead.

Read the passage

had obtained plans for the building, which doubtless he would himself have erected if his life had been spared. His three immediate successors allowed the project to remain in abeyance, and it was not until the time of Bishop Price that the work was taken in hand. Price began by erecting the offices, which he built in a handsome manner, so that they might serve for wings of the principal building. He had only progressed thus far in the work when he was translated from Meath to Cashel, and his successor allowed things to remain as they were, using part of the new offices as his dwelling-house.
When Price took up his abode at Cashel, he found that his predecessor, Archbishop Bolton, had undertaken the restoration of the old cathedral. It was the most ancient and historically interesting fabric then in use in all Ireland, and he prized it as a relic of the ancient Irish Church. It would not have required any great sum for the preservation of the old building. On the other hand, it was not easily accessible, and for that reason Archbishop Price abandoned the undertaking, and procured an Act of Council authorizing him to remove the cathedral from the Rock of Cashel into the town. The roof of the old church was then torn away, the soldiers quartered in the town being employed for the purpose ; and the new cathedral, though begun after some delay, was left unfinished for over twenty years. An anno tat or, writing in an old copy of Ware, mentions these facts, and adds " It were much to be wished that he had never quitted Meath, for then the house of Ardbraccan would have been completed ; and the noble, the venerable cathedral of Cashel would have escaped his destructive hand." *

Internet Archive historyofdiocese02healiala, Chapter 47

As the companion tells it

Somewhere close to Ardbraccan, Bishop Price began putting up offices in the 1730s, built handsomely so they might serve as wings of a full episcopal palace. He had only got that far when he was translated from Meath to Cashel in 1744, and his successor simply moved into part of the new offices and let the rest stand.\n\nAt Cashel, Price found that Archbishop Bolton had begun restoring the old cathedral on the Rock, the most ancient and historically interesting fabric then in use in all Ireland. It would not have required any great sum to preserve. But it was not easily accessible, so Price abandoned the undertaking and procured an Act of Council authorising him to remove the cathedral from the Rock into the town. The roof of the old church was torn away, soldiers quartered in the town being employed for the purpose, and the new cathedral, though begun after some delay, was left unfinished for over 20 years. An annotator writing in an old copy of Ware remarked, "It were much to be wished that he had never quitted Meath, for then the house of Ardbraccan would have been completed; and the noble, the venerable cathedral of Cashel would have escaped his destructive hand."

Athlone visited by Wesley and the Methodist movement

Athlone · town · Westmeath

Athlone had a Dominican monastery and later saw John Wesley preach multiple times, with Methodists briefly leaving the church and a moveable pulpit and 'bellower' used in services.

Read the passage

Athlone, Dominican monastery, i.; in; income of parish, i., 120; vicarage, i.. 217 ; church, i., 243 , ii., 171 ; extensive union, i., 248 ; restitution of tithes, i., 264 ; murder of Mr. Barton, i., 275 ; attack on church, i., 325 ; services, ii., 41, 142 ; Holy Communion, ii., 42 ; schools, ii., 43 ; Wesley at, ii., 54, 55, 81, 82, 84 ; moveable pulpit, ii., 57 ; " bellower," ii., 59 ; Methodists leave the church for a time, i., 85 ; glebe, ii., 153; statistics of parish, ii., 171 ; Methodist chapels, ii., 174 ; Baptist chapel, ii.. 174 ; plate, ii., 256 ; clergy, ii., 337.
Athlumney, ii., 3^3.

Internet Archive historyofdiocese02healiala, Chapter 151

As the companion tells it

As you pass through Athlone, this town once had a Dominican monastery. John Wesley preached here several times. The Methodists used a moveable pulpit and what the record calls a "bellower" in their services. At one point the Methodists left the church for a time, though the record does not say why or for how long.

Bishop Plunkett defies Protestant opposition in Navan

Navan · town · Meath · 1779

When Dr. Plunkett was appointed Roman Catholic Bishop of Meath in 1779, some Protestants of Navan tried to prevent a popish bishop from living in the town, but he defied them and overcame their opposition without difficulty.

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were killed. This occurrence seems to have brought it home to the minds of people that the method of repression was as unworthy as it was ineffectual, and accordingly the laws were immediately after this very much relaxed. Towards the end of the century the Romanists had in practice all the liberty that they desired, though it was not for many years that the penal code was finally repealed. Occasional outbursts of bigotry and intolerance, no doubt, there were from time to time, but they were never very serious, and the Roman Catholics easily managed to hold their own. In 1779, when Doctor Plunkett was appointed Roman Catholic Bishop of Meath, it is said that some of the Protestants of Navan were determined that no popish bishop would be allowed to live in that town, but Plunkett simply defied them, and overcame their opposition without any difficulty.
Besides the coercive methods of the penal code, there were other and less objectionable methods employed for the conversion of the Roman Catholics. In 1709, while Parliament was devising means for banishing Romish ecclesiastics, Convocation was discussing a more excellent way of reaching the people of the country. It was agreed that the Bible and the Prayer Book should be published in the Irish language, and that preachers competent to speak to the people in that tongue should be employed, itinerating from parish to parish for that purpose. 3 The scheme was an excellent one — on paper, — but it needed some enthusiasm and devotion to carry it out, and these things unfortunately were conspicuously lacking at the time. Some Protestants openly opposed the scheme ; others gave it a half-hearted acquiescence. Between them, it never came to very much.

Internet Archive historyofdiocese02healiala, Chapter 36

As the companion tells it

As you come into Navan in Meath, you are entering a town where a small standoff over faith once played out. By the late 1700s the penal laws against Roman Catholics had been relaxed in practice, though the code itself was not fully repealed for many years after. There were occasional outbursts of bigotry, but they were never very serious, and Roman Catholics managed to hold their own. In 1779, Doctor Plunkett was appointed Roman Catholic Bishop of Meath. Some of the Protestants of Navan were determined that no popish bishop would be allowed to live in that town. Plunkett simply defied them, and overcame their opposition without any difficulty. The broader background is worth knowing. An earlier occurrence in which people were killed had brought home to people's minds that the method of repression was as unworthy as it was ineffectual, and the laws were relaxed shortly after that. Toward the end of the century, Romanists had in practice all the liberty they desired. There were also gentler approaches attempted. In 1709, while Parliament was devising means for banishing Romish ecclesiastics, Convocation discussed publishing the Bible and the Prayer Book in the Irish language, with preachers speaking to people in that tongue, itinerating from parish to parish. The scheme was excellent on paper, but it needed enthusiasm and devotion to carry it out, and those were conspicuously lacking. Some Protestants openly opposed it; others gave it half-hearted acquiescence. Between them, it never came to very much.

Killucan glebe-house turned into a Hessian barrack

Killucan · town · Westmeath · 1798–1799

The glebe-house of Killucan was converted into a military barrack occupied by a Hessian regiment, while the absentee rector resided in Tuam and employed a curate living in Kinnegad who relied on military protection.

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The glebe-house of Killucan was transformed into a barrack, and a Hessian regiment was quartered there. The rector resided in Tuam, in a parish which he had in that diocese. He kept as curate a Mr. O'Burne, who lived in Kinnegad, " availing myself of the protection of the military quartered there." The literary attainments of this clergyman must have been very small, for the bishop's note book has the reminder : "To speak to him privately about the ortography of his answers." It will be- noted that the bishop himself spells the word " ortography " in a way which, though at one time counted correct, was already obsolete in his days.
Where the income was derived from tithes, and this was the case in most parishes, it was gathered from an unwilling people, and was sometimes farmed out to Roman Catholic collectors, who agreed to pay the incumbent a fixed sum, making whatever profit they could for themselves. A more objectionable method could scarcely have been devised, and it proved a cause of frequent disturbance, sometimes ending in bloodshed. This was specially the case in Westmeath.

Internet Archive historyofdiocese02healiala, Chapter 74

Murder of parish clerk at Dunboyne

Dunboyne · town · Meath · 1798

At Dunboyne the parson's house was ruined by rebel vengeance, and the parish clerk was cruelly murdered during the 1798 Rebellion.

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and the interior of the church destroyed. In the neighbouring parish of Knockmark, the rebels broke into the clergyman's house, and burned the parish registers, together with the Bible and Prayer Book, and caused the parish clerk to fly for his life. In Dunboyne the parson's house was ruined, "' by the vengeance of the rebels on it," and the parish clerk was " cruelly murdered." The glebe-house of Agher was attacked on two separate occasions. In Galtrim, the parish clerk had to leave, for, " being a loyal Protestant, his life was in danger." In Kilmore and Kilbrew, the curates had to fly in order to save their lives. In Athboy and several other places, both parson and people found it necessary to leave their homes, and seek safety until the coming of better times.2
In Westmeath, things were very much the same. Threatening letters were sent ; clergy were attacked ; Protestant families had to seek safety in flight. The chaplain of Wilson's Hospital, Mr. Radcliff, was actually wounded, and was only saved from the fury of the rebels by the intercession of the parish priest.

Internet Archive historyofdiocese02healiala, Chapter 57

As the companion tells it

Coming up along the road through Dunboyne in Meath. During the 1798 Rebellion, the parson's house here was ruined, in the words of the record, "by the vengeance of the rebels on it." The parish clerk was "cruelly murdered." It was part of a wider wave of violence across the diocese that year. In Knockmark nearby, rebels burned parish registers along with the Bible and Prayer Book, and the clerk there had to flee for his life. In Galtrim, a clerk loyal to the Crown was in danger and had to leave. Curates in Kilmore and Kilbrew fled to save themselves, and in Athboy and other places both parson and people abandoned their homes until better times came.

Parson of Agher describes attacks on his house during rebellion

Agher · townland · Meath · 1798–1799

The parson of Agher described how his curate's house, being remote from town, suffered two attacks during the rebellion though providentially repelled, prompting him to flee with his family with the Wicklow regiment.

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The incumbent of Rathmolyon gives his excuses very concisely. " Incumbent does not reside at present. Reasons are : advanced age, very infirm health, perturbate be times, lonely situation of the glebe-house, unspeakable terrors of the female part of incumbent's family." The parson of Agher is more diffuse. He says, " I have served my cure in person previous to the rebellion, which occasioned me to keep a curate, whose situation, having a house in a town, made it safer for him than me to attend, whose house being remote from a town was unsafe to inhabit from the two attacks made on it, though providentially repelled. I did not think it prudent to run the risque of a third, and therefore followed with my family the Wicklow regiment through their several routes. I am sorry to be obliged to answer another question of the No. ii (as to residence), which necessarily involves me in the same predicament Saint Paul was in, namely, self-condemnation. I never had any sick and dying poor person in any place that I did not first conscientiously discharge the duties of my function, and next enquired into their several necessities, whether of medicine, wine, bread, or meat, which I immediately relieved as far as I was able, and often raised contributions that effectually relieved the parties after."
Excuses like these were not always accepted by the bishop. The following is the account of himself given by the Incumbent of Rathconrath : "I have two very small parishes, one of the Rectory and Vicarage of Rathconrath, which, although containing above 4,000 acres, yet the country has ever been so lawless, scarce

Internet Archive historyofdiocese02healiala, Chapter 71

Kells founded by St Columba

Kells · town · Meath · 550–600

The monastic site of Kells was founded by Columba. It later became associated with the famous Book of Kells and various high crosses, round tower, metal work and a crozier.

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Kells, founded by Columba, i., 32, 33 ; book of, i., 37, 54; crosses, i., 40; round tower, i., 40 ; metal work, i., 40 ; crozier, i., 41 ; plundered, i., 52, 66, 21 1 ; burnt, i., 66 ; bishopric of, i., 53, 61, 82; synod of, i., 59;
archdeacon of, i.. 61, 87. 124, 130,

Internet Archive historyofdiocese02healiala, Chapter 151

As the companion tells it

You are coming through Kells, a town in Meath. This monastic site was founded by Columba, and later became known for the Book of Kells, its high crosses, round tower, metalwork, and a crozier. It was plundered and burnt in its time, and also served as a bishopric.

Plunket's Spanish reform work sparks diocesan controversy

Meath · county · Meath · 1876–1884

While Bishop of Meath, Plunket became involved in promoting reform movements in Spain, Mexico, and Portugal, later consecrating a bishop for the Reformed Church of Spain. This drew criticism from clergy who felt he neglected diocesan duties, prompting a written remonstrance and his defense.

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Lord Plunket was a man of wide sympathies, and his name soon became well known outside his diocese, in consequence of the part which he took in promoting movements towards reformation, especially in Mexico, Spain and Portugal. The action which he afterwards took in consecrating a bishop for the Reformed Church of Spain led to much controversy and recrimination. That, however, does not concern us here, as the consecration referred to took place after he had severed his connection with Meath. It may be enough here to remark that it was while Bishop of Meath that his attention was first directed to the subject. A Dublin clergyman wrote to him, setting forth the facts of the case, and urging on him the desirability of giving these reformers the opportunity of establishing an episcopal church by consecrating for them a bishop of their own. Bishop Plunket carefully considered the subject, and became convincen that this was the right thing to do, and having once made up his mind on this point, he took up the work with an ardour which no opposition was able to quench. He himself visited Spain, and satisfied himself as to the genuineness of the movement. He then made a strong appeal to those in this country who were interested in the cause, and was instrumental in raising a considerable sum of money. To a great extent he carried his own clergy with him, but there were some who held aloof, and it was even muttered that he was so much taken up with work abroad, that he had little time or thought left for the work of his diocese. One of the clergy — a dignitary of the diocese — went so far as to write to the bishop a letter of remonstrance. Many men would have shown bitter resentment at being thus called to account by one of his own officers. Bishop Plunket, however, while he did not accept the rebuke, because he believed it to
224 HISTORY OF THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 118

As the companion tells it

As the road carries you through Meath, this was the diocese of Lord Plunket between 1876 and 1884. He was a man of wide sympathies, and his name became well known outside his diocese through the part he took in promoting movements toward reformation, especially in Mexico, Spain, and Portugal. The action he afterwards took in consecrating a bishop for the Reformed Church of Spain led to much controversy and recrimination, though that consecration took place after he had severed his connection with Meath. It was while Bishop of Meath that his attention was first directed to the subject. A Dublin clergyman wrote to him setting forth the facts and urging the desirability of giving these reformers the opportunity of establishing an episcopal church by consecrating for them a bishop of their own. Plunket carefully considered the subject and became convinced this was the right thing to do. Having once made up his mind, he took up the work with an ardour which no opposition was able to quench. He himself visited Spain and satisfied himself as to the genuineness of the movement. He then made a strong appeal to those in this country interested in the cause and was instrumental in raising a considerable sum of money. To a great extent he carried his own clergy with him, but some held aloof, and it was even muttered that he was so taken up with work abroad that he had little time or thought left for the work of his diocese. One of the clergy, a dignitary of the diocese, went so far as to write the bishop a letter of remonstrance. Many men would have shown bitter resentment at being thus called to account by one of his own officers. Plunket, however, did not accept the rebuke.

Vicar of Donaghpatrick Secedes to Rome

Donaghpatrick · townland · Meath · 1869

Reverend Doctor Brady, Vicar of Donaghpatrick, was one of two clergy at the 1869 Navan conference who openly favoured Gladstone's disestablishment Bill; he later commuted and compounded his benefice and seceded to the Church of Rome, ending his days as one of the Pope's chamberlains at the Vatican.

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resolutions were passed protesting against disestablishment. By direction of the bishop, delegates were elected at these meetings to a diocesan conference which he had summoned. This conference met at Navan on Wednesday, the thirty-first of March, 1869. The large attendance, both of clergy and laity, showed how great was the interest that the question had excited. It is interesting to note that amongst the clergy present there were two at least who had openly declared themselves as being in favour of Mr. Gladstone's Bill. One was the Reverend Frederick Trench, Rector of Newtown, who had published a pamphlet on the subject. A short time previously he had been present at the annual meeting of the Kells Young Men's Christian Association, and was met with such tokens of hostility from the people assembled, that he had to quit the room.2 The other was the Reverend Doctor Brady, Vicar of Donaghpatrick, who shortly afterwards, having commuted and compounded, seceded to the Church of Rome, and ended his days as one of the Pope's chamberlains at the Vatican.
The bishop presided at the meeting, and the first resolution was proposed by Lord Dunsany, and seconded by Archdeacon Stopford, as follows :

Internet Archive historyofdiocese02healiala, Chapter 105

Widow of Charles Goldsmith on the Meath clergy widows' fund

Meath · county · Meath · 1751

In 1751 the widow of Charles Goldsmith and mother of Oliver Goldsmith was among five widows receiving an annuity of ten pounds a year from the Meath diocesan fund for clergy widows.

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In 1751 the number of widows on the list was five, and amongst them was the widow of Charles Goldsmith, and mother of Oliver, who received an annuity of ten pounds a year. In connection with this fact it is interesting to notice that the Vicar of Wakefield is represented as making a charity such as this his special care. ' The profits of my living, which amounted to about thirty-five pounds a year, I made over to the orphans and widows of the clergy of our diocese." In 1758 it would seem that the fund was not progressing satisfactorily, and in the synod of that year it was " agreed that the Rev. Dr. Atkinson, the Rev. Mr. Cope, the Rev. Mr. Coghlan, the Rev. Mr. Thompson, the Rev. Mr. Lightburn, the Rev. Mr. Barker, the Rev. Mr. Daine, and such other of the clergy as will attend, shall be a committee to draw up and consider of a scheme for the better provision of the widows of the clergy of the diocese, and that they meet as shall be most convenient to them for that purpose. And it was further ordered and agreed that all widows hereafter who intend to apply for the benefit arising by this fund shall send a memorial in writing, which is to be lodged with the register of the diocese previous to the visitation, setting forth their pretensions to it, certified by the minister of the parish where they reside ; and that such widows who at present receive relief from the same are to send an affidavit to every visitation of their having no other relief or charity elsewhere, and of their not being married at the respective times of their making such affidavits." The efforts of the committee were not very effectual, for in the next year they were only able to pay eight pounds to each widow, " on account of the deficiency of the fund." This fund continued to be in existence up to the time of disestablishment.

Internet Archive historyofdiocese02healiala, Chapter 49

As the companion tells it

As you pass through Meath, this is the county where, in 1751, a small fund for clergy widows was keeping five women alive. One of them was the widow of Charles Goldsmith, the mother of Oliver Goldsmith. She received an annuity of ten pounds a year. The book draws a connection to the Vicar of Wakefield, where the vicar says, "The profits of my living, which amounted to about thirty-five pounds a year, I made over to the orphans and widows of the clergy of our diocese." Whether Oliver drew on his own mother's circumstances for that passage is left to the reader, but the parallel is there in the record. By 1758 the fund was struggling. At the synod that year a committee was appointed: the Reverend Dr. Atkinson, the Reverend Mr. Cope, the Reverend Mr. Coghlan, the Reverend Mr. Thompson, the Reverend Mr. Lightburn, the Reverend Mr. Barker, and the Reverend Mr. Daine, along with any other clergy who would attend. They were to draw up a scheme for the better provision of clergy widows. New rules were ordered. Any widow applying in future had to send a memorial in writing, lodged with the register of the diocese before the visitation, setting out her claim and certified by the minister of the parish where she lived. Widows already receiving relief had to send an affidavit to every visitation confirming they had no other charity and were not married. The committee's efforts did little. The next year they could pay only eight pounds to each widow, on account of the deficiency of the fund. The fund survived all the same, right up to disestablishment.

Ardbraccan plundered and later granted, charter school founded

Ardbraccan · townland · Meath

Ardbraccan, founded by Broccan, was plundered, later purchased from the king and granted to Gilbert de Angulo, taken by rebels, and its bishop attacked; a charter school flourished there under Bishop Maule.

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Ardbraccan, founded by Broccan, i., 3 note ; Ultan, i., 44 ; plundered, i., 52 ; purchased from the king, i., 55 ; granted to Gilbert de Angulo, i., 95 ; alienation of glebe, i., 245 ; tithes, i., 265 ; taken by rebels, i., 273 ; bishop attacked, i., 277 ; charter school, ii., 94 ; prosperity under Bishop Maule, ii., 95 ; plate, ii., 265 ; clergy, ii., 313.
Armagh, Book of, i., 2, 4, 14 ; synod at, i., 70 ; visitation of province, i., 241.

Internet Archive historyofdiocese02healiala, Chapter 151

As the companion tells it

Somewhere around here is Ardbraccan, founded by Broccan. It was plundered, then purchased from the king and granted to Gilbert de Angulo. Later it was taken by rebels and its bishop was attacked. A charter school flourished here under Bishop Maule.

Athlone Methodists temporarily leave the church

Athlone · town · Westmeath · 1767

At one time the Methodists of Athlone left the parish church in a body, and it was only through John Wesley's personal influence that they were persuaded to return, though he later lamented that they never fully recovered the spiritual vigour they lost.

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But if some of the clergy encouraged the preachers, there is no doubt, that many others opposed them. Nor need we wonder at this, for if in some places Methodism was found to be a help to the Church, in many other places it was distinctly antagonistic. In Oldcastle, when the Society was first established there, the congregation in church increased so much that the building was unable to accommodate the crowd that assembled Sabbath after Sabbath. In other places it was the same, and if all members of the society had been faithful followers of the founder, there would have been a similar experience in every case. Unfortunately, the tendency which at length led the Methodists to separate from the Church was already making its influence felt, and relations consequently often became somewhat strained. In Athlone, at one time, the Methodists in a body left the church, and it was only by the personal influence of John Wesley himself that they were induced to return. He urged that if only for the sake of the other worshippers, who sadly needed a good example, the Methodists should not absent themselves from the parish church. But he pointed out also that the spiritual loss to themselves was equally great, for the meetings of the society were never intended to be a substitute for the ordinary services of the sanctuary. Writing in 1767, when the Methodists of Athlone had been brought to a better mind, he says : ' I was among those that both feared and loved God ; but to this day they have not recovered the loss which they sustained when they left off going to church. It is true that they have long been convinced of their mistake, yet the fruit of it still remains ; so that there
86 HISTORY OF THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 41

As the companion tells it

You're coming through Athlone, in Westmeath. The story here goes back to a time when Methodism was in some places a help to the Church and in many other places distinctly antagonistic. In Oldcastle, when the Society was first established, the congregation in church grew so much that the building could not accommodate the crowds that assembled Sabbath after Sabbath. The same happened in other places. But the tendency that would eventually lead the Methodists to separate from the Church was already making its influence felt, and relations often became strained. In this town, at one time, the Methodists in a body left the church. It was only by the personal influence of John Wesley himself that they were induced to return. He urged that if only for the sake of the other worshippers, who sadly needed a good example, the Methodists should not absent themselves from the parish church. But he pointed out also that the spiritual loss to themselves was equally great, for the meetings of the society were never intended to be a substitute for the ordinary services of the sanctuary. Writing in 1767, when the Methodists here had been brought to a better mind, Wesley says: "I was among those that both feared and loved God; but to this day they have not recovered the loss which they sustained when they left off going to church. It is true that they have long been convinced of their mistake, yet the fruit of it still remains; so that there..."

Athlone's Beggar-Warding Officer Called the "Bellower"

Athlone · town · Westmeath

Athlone parish had a similar officer to Kells' whip beggar, tasked with warding off vagrants, but in Athlone he was known as the "bellower."

Read the passage

occupied a good part of the churchwardens' attention, and the old vestry books have many curious entries dealing with this subject. When a new resident came to the parish, if he had no visible means of subsistence, security might be demanded from him that he would not become chargeable on the charity funds.6 The case of a vagrant was different. For him they had no mercy. He was either put in the stocks, or else received a whipping, and was sent on his way. In Kells, and probably in other places as well, they had a parish officer called the " whip beggar," or " ban beggar," whose duty it was " to keep off all beggars and poor people out of the parish." How he performed this duty is sufficiently indicated by the name of his office. He received a salary and a coat, and it was resolved that if he failed in his duty, the coat was to be taken from him and the salary stopped. 7 They had a similar officer at Athlone, but in that parish he was called the " bellower." 8 The ordinary mendicants, at all events in the towns, were provided with badges. These were metal plates, about three inches square, with the name of the parish, and a number. Those who were thus decorated were allowed to solicit alms in the neighbourhood. A similar custom prevailed about this time in many places both in England and Ireland. A well-known letter written by Dean Swift advocates the adoption of badges for the beggars of Dublin.
Other duties that fell to the lot of church wardens, were the providing for foundling children, who were either put out to nurse, or sent to the Foundling Hospital in Dublin ; the providing of coffins for paupers, the care of the streets, especial mention being made of the duty of keeping them free from

Internet Archive historyofdiocese02healiala, Chapter 28

As the companion tells it

As you pass through Athlone in County Westmeath, this town had its own way of dealing with vagrants in earlier times. The parish kept an officer known as the bellower, whose job was to keep beggars and poor people out of the parish. He was similar to the officer in Kells called the whip beggar, whose name tells you plainly enough how he carried out his duties. A vagrant who turned up here could expect no mercy. He was either put in the stocks or given a whipping and sent on his way. The bellower received a salary and a coat for this work, and if he failed in his duty, the coat was to be taken from him and the salary stopped. Ordinary beggars in the towns were treated differently from vagrants. They were issued metal badges, about three inches square, stamped with the name of the parish and a number. Those who wore the badge were allowed to solicit alms in the neighbourhood. Dean Swift himself advocated a similar system for the beggars of Dublin. The churchwardens also had to provide for foundling children, who were put out to nurse or sent to the Foundling Hospital in Dublin, and supply coffins for paupers and keep the streets clear.

Attack on clergyman's house at Knockmark

Knockmark · townland · Meath · 1798

Rebels broke into the clergyman's house at Knockmark, burned the parish registers, Bible and Prayer Book, and forced the parish clerk to flee for his life.

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and the interior of the church destroyed. In the neighbouring parish of Knockmark, the rebels broke into the clergyman's house, and burned the parish registers, together with the Bible and Prayer Book, and caused the parish clerk to fly for his life. In Dunboyne the parson's house was ruined, "' by the vengeance of the rebels on it," and the parish clerk was " cruelly murdered." The glebe-house of Agher was attacked on two separate occasions. In Galtrim, the parish clerk had to leave, for, " being a loyal Protestant, his life was in danger." In Kilmore and Kilbrew, the curates had to fly in order to save their lives. In Athboy and several other places, both parson and people found it necessary to leave their homes, and seek safety until the coming of better times.2
In Westmeath, things were very much the same. Threatening letters were sent ; clergy were attacked ; Protestant families had to seek safety in flight. The chaplain of Wilson's Hospital, Mr. Radcliff, was actually wounded, and was only saved from the fury of the rebels by the intercession of the parish priest.

Internet Archive historyofdiocese02healiala, Chapter 57

As the companion tells it

Somewhere close to Knockmark, in 1798, rebels broke into the clergyman's house and burned the parish registers, together with the Bible and Prayer Book. They caused the parish clerk to fly for his life. It was part of a wider wave of attacks across Meath that year. In Dunboyne the parson's house was ruined and the parish clerk was cruelly murdered. The glebe-house of Agher was attacked on two separate occasions. In Galtrim the parish clerk had to leave, for, in the words of the source, "being a loyal Protestant, his life was in danger." In Kilmore and Kilbrew the curates had to fly to save their lives. In Athboy and several other places both parson and people found it necessary to leave their homes and seek safety until the coming of better times. In Westmeath things were very much the same: threatening letters were sent, clergy were attacked, and Protestant families had to seek safety in flight.

Baron Dunboyne's recantation at Clonmel Parish Church

Clonmel · town · Tipperary · 1786–1800

Baron Dunboyne, former Roman Catholic Bishop of Cork, resigned his position in 1786 and announced his intention to marry. He read his recantation in 1787 in the Parish Church of Clonmel, later seeking restoration to the Roman Church in 1800.

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but all was without avail. He read his recantation in 1787 in the Parish Church of Clonmel. His certificate is amongst those preserved in the Record Office, but it does not mention the fact that he had been Bishop of Cork. In 1800 he once more made his submission to the Church of Rome, and prayed to be restored to its communion.

Internet Archive historyofdiocese02healiala, Chapter 37

As the companion tells it

As you pass through Clonmel, that parish church holds a fragment of an odd story. In 1787 Baron Dunboyne read his recantation there. His certificate survives in the Record Office, though it never mentions he had been Bishop of Cork. By 1800 he had submitted again to the Church of Rome and asked to be restored to its communion.

Bishop Pococke's cedar trees and burial at Ardbraccan

Ardbraccan · townland · Meath · 1765

Several magnificent cedar trees at Ardbraccan were said to have grown from seeds brought from Lebanon by Bishop Pococke, the celebrated oriental traveller, who died at Ardbraccan in 1765 and was buried in the tomb of Bishop Montgomery.

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There are still to be seen at Ardbraccan several magnificent cedar trees, which are said to be the produce of seeds brought from Lebanon by Bishop Pococke. He died at Ardbraccan, and was buried, as we have seen, in the tomb of Bishop Montgomery. On the south side of the monument which commemorates this latter prelate there is an inscription which tells us : " Here lies interred the body of Richard Pocock, Bishop of Meath, who died September I5th, 1765, in the 63rd year of his age."
The next bishop was Arthur Smyth, who had been Dean of Deny, then successively Bishop of Clonfert, Bishop of Down, and in 1765 Bishop of Meath. He only continued in the diocese from October, 1765 to April, 1766, and he was then translated to the Archbishopric of Dublin. The following description of him is given by his successor in the See of Dublin, Archbishop Cradock : —

Internet Archive historyofdiocese02healiala, Chapter 52

As the companion tells it

Somewhere close to Ardbraccan, several magnificent cedar trees still stand, said to have grown from seeds Bishop Pococke brought from Lebanon. He was a celebrated oriental traveller who died in 1765 and was buried in the tomb of Bishop Montgomery. An inscription on the monument reads: "Here lies interred the body of Richard Pocock, Bishop of Meath, who died September 15th, 1765, in the 63rd year of his age."

John Wesley preaches to enthusiastic crowds in Tullamore

Tullamore · town · Offaly · 1740–1790

John Wesley visited Tullamore as recorded in his Journal, noting that most of the inhabitants of the town came to his preaching, with abundance returning even at five o'clock in the morning to hear him again.

Read the passage

It was principally in the western portions of the diocese that the Methodists established their societies. The following places are all mentioned in John Wesley's Journal as localities that had been visited by that great evangelist : Tullamore, Clara, Moate, Athlone, Tyrrelspass, Ballyboy, Frankford, Ferbane, Mullingar, and Drumcree. To some of these places he only paid a passing visit, but in most of them he established societies, many of which continue to the present day. He seems to have had large congregations wherever he went. In Tullamore, he says that " most of the inhabitants of the town " came to the preaching, and even at five o'clock in the morning " abundance of them " came back again to hear him once more. In Clara he preached to " a vast number of well-behaved people." In Moate he had only a handful of listeners, but they were very enthusiastic, and he pays the place the compliment of saying that it was " the pleasantest town that I have seen in Ireland." But it was at
1 The information in this chapter is mostly derived from John Wesley's Journal.

Internet Archive historyofdiocese02healiala, Chapter 38

Movable Pulpit on Wheels at Athlone Church

Athlone · town · Westmeath

Athlone Church had a distinctive movable pulpit mounted on wheels, which was rolled into the centre aisle when needed for use and otherwise kept in a less prominent position.

Read the passage

The interior arrangement of the churches was somewhat different from that which is usual at present. The prayer desk, with the parish clerk's desk in front of it, commonly occupied the centre of the south wall. Behind this the pulpit stood in all the smaller churches, but in some of the more important, it was a movable structure, mounted on wheels, which was rolled into the centre aisle when required for use, and at other times relegated to a less prominent position. This was the use in Athlone Church,1 and probably in some others, as it was not an unusual arrangement at the time. The pews were large, and often " built " * at the expense of the owners. Then, as now, they were the occasion of frequent disputes,3 and, as Swift points out, formed the chief subject of discussion between the clergyman and his churchwardens. It was not always
1 Athlone Vestry Book. a Kells Vestry Book. 3 M S. Opinions of Counsel, Record Office, Dublin.

Internet Archive historyofdiocese02healiala, Chapter 27

As the companion tells it

As you pass through Athlone, the church here had an unusual feature back in the old diocesan days. The pulpit was a movable structure, mounted on wheels. When it was needed, it was rolled into the centre aisle, and at other times it was relegated to a less prominent position. This arrangement was used in the more important churches of the diocese, and Athlone was one of them. The interior layout was different from what you would see now. The prayer desk, with the parish clerk's desk in front of it, usually occupied the centre of the south wall, and in smaller churches the pulpit stood behind that. The pews were large and often built at the expense of their owners. They were, as Swift pointed out, the chief subject of discussion between the clergyman and his churchwardens, and the occasion of frequent disputes.

Rathmolyon incumbent cites terror and remote glebe-house

Rathmolyon · town · Meath · 1799

The incumbent of Rathmolyon gave excuses for non-residence including advanced age, infirm health, and the 'unspeakable terrors' felt by the female members of his family, citing the lonely situation of the glebe-house.

Read the passage

The incumbent of Rathmolyon gives his excuses very concisely. " Incumbent does not reside at present. Reasons are : advanced age, very infirm health, perturbate be times, lonely situation of the glebe-house, unspeakable terrors of the female part of incumbent's family." The parson of Agher is more diffuse. He says, " I have served my cure in person previous to the rebellion, which occasioned me to keep a curate, whose situation, having a house in a town, made it safer for him than me to attend, whose house being remote from a town was unsafe to inhabit from the two attacks made on it, though providentially repelled. I did not think it prudent to run the risque of a third, and therefore followed with my family the Wicklow regiment through their several routes. I am sorry to be obliged to answer another question of the No. ii (as to residence), which necessarily involves me in the same predicament Saint Paul was in, namely, self-condemnation. I never had any sick and dying poor person in any place that I did not first conscientiously discharge the duties of my function, and next enquired into their several necessities, whether of medicine, wine, bread, or meat, which I immediately relieved as far as I was able, and often raised contributions that effectually relieved the parties after."
Excuses like these were not always accepted by the bishop. The following is the account of himself given by the Incumbent of Rathconrath : "I have two very small parishes, one of the Rectory and Vicarage of Rathconrath, which, although containing above 4,000 acres, yet the country has ever been so lawless, scarce

Internet Archive historyofdiocese02healiala, Chapter 71

Rev. Frederick Trench Driven from Kells YMCA Meeting

Kells · town · Meath · 1869

Reverend Frederick Trench, Rector of Newtown, was met with such hostility from the people assembled at the annual meeting of the Kells Young Men's Christian Association, after publishing a pamphlet favouring Gladstone's disestablishment Bill, that he had to leave the room.

Read the passage

resolutions were passed protesting against disestablishment. By direction of the bishop, delegates were elected at these meetings to a diocesan conference which he had summoned. This conference met at Navan on Wednesday, the thirty-first of March, 1869. The large attendance, both of clergy and laity, showed how great was the interest that the question had excited. It is interesting to note that amongst the clergy present there were two at least who had openly declared themselves as being in favour of Mr. Gladstone's Bill. One was the Reverend Frederick Trench, Rector of Newtown, who had published a pamphlet on the subject. A short time previously he had been present at the annual meeting of the Kells Young Men's Christian Association, and was met with such tokens of hostility from the people assembled, that he had to quit the room.2 The other was the Reverend Doctor Brady, Vicar of Donaghpatrick, who shortly afterwards, having commuted and compounded, seceded to the Church of Rome, and ended his days as one of the Pope's chamberlains at the Vatican.
The bishop presided at the meeting, and the first resolution was proposed by Lord Dunsany, and seconded by Archdeacon Stopford, as follows :

Internet Archive historyofdiocese02healiala, Chapter 105

As the companion tells it

As you pass through Kells in Meath, it holds a small piece of Church of Ireland history from 1869. The Reverend Frederick Trench, Rector of Newtown, had published a pamphlet supporting Gladstone's disestablishment Bill, and a short time before a diocesan conference met at Navan on the 31st of March, 1869, he attended the annual meeting of the Kells Young Men's Christian Association. The people assembled there met him with such hostility that he had to quit the room. He was one of at least two clergy who had openly declared in favour of Gladstone's Bill. The other was the Reverend Doctor Brady, Vicar of Donaghpatrick, who shortly afterwards seceded to the Church of Rome and ended his days as one of the Pope's chamberlains at the Vatican.

Trim taken by rebels, battle, and Cromwell's visit

Trim · town · Meath · 1641–1650

During the upheavals of the mid-17th century, Trim was taken by the rebels in 1641, was the site of a battle, and was visited by Cromwell. An extraordinary story of church wreckers at Trim is also recorded.

Read the passage

Trim, foundation of, i., 2, 9 ; bishopric, i,. 53 ; rural deanery, i,. 75 ; St. Mary's Abbey, i., 97 ; miraculous image, i., 97, 98, 177, 180; Dominican friary, i., in ; Franciscan monastery, i., 112 ; Richard of Dundalk preaches at, i., 117; in-, come of parish, i., 123 : synod of the Irish clergy, i., 132 ; Silken Thomas at, i., 163 ; church, i., 169 ; ii., 14, 154; assizes, i., 176; boy rector, i., 183 ; preaching against the English Liturgy, i., 190 ; impropriations, i., 197 ; garrison, i., 212 ; rectory, i., 214 ; proposal to establish university at, i., 225 ; united to see, i., 230 ; Diocesan school, i., 230; ii., 142 ; rural deanery, i., 243 , glebe, i., 244 ; visitation at, i., 249 ; taken by the rebels in 1641, i.. 273 ; battle at, i., 289 ; Cromwell at, i., 293 ; extraordinary story of church wreckers, i., 326 ; endowment of parish, ii., 29 ; church services, ii., 41 ; plate, ii., 261 ; clergy, ii.,
307-

Internet Archive historyofdiocese02healiala, Chapter 152

As the companion tells it

You're passing through Trim, a town in Meath with a long ecclesiastical history stretching back to its foundations, abbeys, and monasteries. In 1641 the rebels took Trim, and a battle was fought here. Cromwell came to Trim as well. The records also note an extraordinary story of church wreckers at Trim, though the index gives no further detail than that.

Controversy over the Vicar of Delvin's Methodist sympathies

Delvin · town · Westmeath · 1751

In 1751 a formal complaint was made to the Bishop of Meath concerning Moore Booker, vicar of Delvin, who had publicly identified himself with the Methodist movement, leading to correspondence and a visitation charge against him.

Read the passage

When such tendencies were beginning to manifest themselves, we can scarcely wonder that the majority of the church clergy viewed the whole movement with suspicion, and that some of them even encountered it with hostility. This hostility came to a head in Meath in the year 1751, when a formal complaint was made to the bishop concerning the action of the vicar of Delvin, Mr. Moore Booker, who had identified himself in a very public way with the Methodist movement. The bishop not only spoke to Mr. Booker privately, but mentioned the matter in his visitation charge, and cautioned the clergy against the delusion that one of their brethren had unhappily fallen under. Some correspondence ensued, which was afterwards issued in pamphlet form by Mr. Booker, and from which a few extracts may be given, as throwing light on the history of this great religious movement. Mr. Booker only gives his own letters, and the documents to which these are replies have not been preserved. We have therefore only the statement of one side of the question. By inference, however, we may learn to some extent what was the position taken by the bishop, and by those of the clergy with whom he agreed.
Mr. Booker, by way of preface to his letters, gives a short address to the reader. In it he complains of the action of the bishop at the visitation, and says that, " my defection has since become a common topic of conversation, both in city and country." He goes on to say concerning the Methodists : "I believe I have heard all that can be said with the least propriety against them, and still think they ought not to be discouraged. ... I must declare that my church, at least its Communion Table, owes almost nine in ten

Internet Archive historyofdiocese02healiala, Chapter 41

Founding of Wilson's Hospital at Multyfarnham

Fearbranagh or Multyfarnham · townland · Westmeath · 1724–1908

Wilson's Hospital was founded under the will of Andrew Wilson, who died in 1724, to provide for old men and Protestant male children under trustees including the Bishops of Meath and Kilmore. The institution, with its distinctive blue-and-orange dress for inmates, continued in operation into the twentieth century.

Read the passage

It was in the time of Bishop Maule that Wilson's Hospital, at Multifarnham, was founded. The funds of the institution were derived under the will of Mr. Andrew Wilson, who died in 1724, and left his property for the benefit of his wife and others, and after her death for the benefit of his nephew William Wilson. On his decease, the property was to go to the Lord Primate, the Archbishops of Dublin and Tuam, and the Bishops of Meath and Kilmore, who were within seven years to build a hospital, with school house and chapel, and to open the institution for the reception of old men to a number not exceeding forty, and Protestant male children, not exceeding one hundred and fifty. He made various regulations for the
96 HISTORY OP THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 47

Land League agitation reduces Church income in Meath diocese

Meath · county · Meath · 1881

The Land League's conspiracy against rent payment reduced the incomes of the land-owning class who were chief supporters of the Church, causing a fall in diocesan cash receipts of £813 in 1881, attributed to the severe economic and agrarian crisis affecting the country.

Read the passage

supporters of the Church, and when they found their incomes reduced, it was inevitable that the Church should suffer from their loss. In 1881 the Diocesan Council had to report a falling off of £813 in the cash receipts for assessment, and commenting on this, they say :
When it is remembered that the country is at present passing through a crisis of unexampled severity, affecting

Internet Archive historyofdiocese02healiala, Chapter 120

As the companion tells it

As you travel through Meath, this is the county where the Land League's campaign against rent payment hit the land-owning class who chiefly supported the Church. In 1881 the Diocesan Council reported a fall of £813 in cash receipts for assessment. They blamed what they called "a crisis of unexampled severity" then affecting the country.

Murder of Mr. Barton at Athlone

Athlone · town · Westmeath

Mr Barton was murdered at Athlone during a period of unrest recorded in the diocesan history.

Read the passage

Athlone, Dominican monastery, i.; in; income of parish, i., 120; vicarage, i.. 217 ; church, i., 243 , ii., 171 ; extensive union, i., 248 ; restitution of tithes, i., 264 ; murder of Mr. Barton, i., 275 ; attack on church, i., 325 ; services, ii., 41, 142 ; Holy Communion, ii., 42 ; schools, ii., 43 ; Wesley at, ii., 54, 55, 81, 82, 84 ; moveable pulpit, ii., 57 ; " bellower," ii., 59 ; Methodists leave the church for a time, i., 85 ; glebe, ii., 153; statistics of parish, ii., 171 ; Methodist chapels, ii., 174 ; Baptist chapel, ii.. 174 ; plate, ii., 256 ; clergy, ii., 337.
Athlumney, ii., 3^3.

Internet Archive historyofdiocese02healiala, Chapter 151

As the companion tells it

Coming up on Athlone here in Westmeath. The diocesan history records that a Mr. Barton was murdered here, during what appears to have been a period of unrest that also included an attack on the church. Beyond that bare fact, the record gives no details of who he was or what became of it.

Soldiers burn houses at Dunboyne

Dunboyne · town · Meath · 1798–1799

Soldiers quartered at Dunboyne after the rebellion burnt most of the houses, requiring compensation to be granted for the damage they caused.

Read the passage

As happened at other times, our people suffered from their friends as well as from their foes. The soldiers who were quartered in different places were with difficulty kept within bounds. At Dunboyne they burnt most of the houses, and a sum of money had afterwards to be granted to compensate for the damage that they had done. The same thing happened in several other places. Wilson's Hospital was turned into a military barrack, the inmates had to be removed to make room for the soldiers, and a house was taken at MuUingar for their accommodation. In what state the military left it after their occupation, may be judged from the fact, that the glazier's bill alone, amounted to thirty-eight pounds. At one time six of the Hospital soldiers were in jail for robbery, and a guard had to be placed over the Hospital potatoes. 3
Besides trouble of this kind, the year of the rebellion was a time of great financial difficulty for the clergy of the diocese. They derived their salaries for the most part from tithes — a source of income always difficult to obtain. During the disturbance it was found impossible to collect any tithe, and as a consequence practically all the clergy of Meath were left for that year without any income.

Internet Archive historyofdiocese02healiala, Chapter 57

As the companion tells it

As you pass through Dunboyne, you are on ground where soldiers stationed here after the 1798 rebellion burnt most of the houses. The troops were quartered in various places and, as the record puts it, were "with difficulty kept within bounds." A sum of money had afterwards to be granted to compensate for the damage they caused at Dunboyne. The same sort of thing happened at several other places across the diocese. Wilson's Hospital was turned into a military barrack, its inmates removed to a house taken at Mullingar, and the glazier's bill alone after the soldiers left came to thirty-eight pounds. At one point six of the Hospital soldiers were in jail for robbery, and a guard had to be placed over the Hospital potatoes. The year of the rebellion was also a time of great financial strain for the clergy of Meath, who drew their salaries mostly from tithes that proved impossible to collect during the disturbance, leaving practically all of them without income for that year.

Surviving Stocks Outside Navan Court-House

Navan · town · Meath

A portion of the old stocks of Navan, once used by churchwardens to punish offenders, still stood outside the court-house as a reminder of an obsolete mode of punishment.

Read the passage

The churchwardens and vestrymen concerned themselves with many subjects that are now considered to be altogether beyond their province. They provided the stocks, and seem to have had the power of inflicting that penalty, which they awarded to suchoffences as playing ball against the church walls,s and it was their favourite remedy against the tramp nuisance. Portion of the stocks of Navan is still to be seen outside the court-house, a quaint reminder of an obsolete mode of punishment ; and a much more perfect specimen, quite capable of being still used, has lately been purchased by the Rev. Hamlet McClenaghan, Rector of Dunshaughlin. Formerly it had belonged to the village, and had passed into the possession of a neighbouring farmer.
The treatment of vagrants and beggars must have

Internet Archive historyofdiocese02healiala, Chapter 27

As the companion tells it

As you pass through Navan in Meath, a fragment of the old stocks still stands outside the court-house. Churchwardens and vestrymen once provided the stocks and used them to punish offenders for such things as playing ball against the church walls, and they were a favourite remedy against what the record calls the tramp nuisance. A more complete specimen, described as quite capable of being still used, was bought by the Reverend Hamlet McClenaghan, Rector of Dunshaughlin. It had belonged to a village and then passed into the hands of a neighbouring farmer. What you see outside the court-house is a quaint reminder of an obsolete mode of punishment.

Swift as Vicar of Laracor negotiates first-fruits remission

Laracor · townland · Meath · 1702–1714

Doctor Swift, then vicar of Laracor and later famous as Dean of Saint Patrick's, conducted the negotiations under Queen Anne that led to the remission of first-fruits and twentieth parts for the Church.

Read the passage

Under Queen Anne the Diocese of Meath, in common with the rest of the Church, was enriched by the remission of the old papal imposts of " first-fruits " and " twentieth parts." The former was applied to the purchase of glebes and the building of houses, and the latter was granted to the individual clergymen by whom they would have been payable. It was Doctor Swift, then vicar of Laracor, and afterwards famous as Dean of Saint Patrick's, who conducted the negotiations which led to these benefits being granted
* State of the Diocese of Meath, 1733, MS. in Record Office, Dublin.

Internet Archive historyofdiocese02healiala, Chapter 19

Wesley Condemns Congregation's Behaviour at Athlone

Athlone · town · Westmeath · 1748–1759

Wesley recorded that the congregation at Athlone behaved worse than any he had seen elsewhere in Ireland, laughing, talking, and staring about during the entire service.

Read the passage

The congregation which thus showed its attachment to the pastor consisted of honest rustics. It is to be feared that some who thought more highly of themselves were very far from displaying the same estimable qualities. Even in such an abode of " innocence and ease " as Auburn is represented to have been, there were fools who came to the house of God merely to scoff. We can understand what this meant when we read Wesley's description of different churches. He says of Athlone, that he " had not seen one congregation ever in Ireland behave so ill at church, as that at Athlone, laughing, talking, and staring about, during the whole service." He was so accustomed to see the better class of people behave badly in church, that when they at all showed a serious disposition,
56 HISTORY OF THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 26

As the companion tells it

As you pass through Athlone, it is worth knowing that John Wesley passed through too, sometime between 1748 and 1759. He preached in churches across Ireland, but the congregation here stood out for all the wrong reasons. He wrote that he "had not seen one congregation ever in Ireland behave so ill at church, as that at Athlone, laughing, talking, and staring about, during the whole service." Wesley was well used to seeing well-off people behave badly in church by then, so for Athlone to be the worst he had encountered says something. The townspeople evidently treated the service as a social occasion rather than an act of worship.

Widespread church destruction near Tara

Tara · parish · Meath · 1798

For miles around Tara, rebels wrecked churches and destroyed Bibles and service books, motivated largely by anti-Protestant sentiment during the 1798 Rebellion.

Read the passage

The ordinary rebel, who shouldered his pike and followed the standard of insurrection, had, it need hardly be said, only the vaguest idea as to what were the principles of the Revolution. His one motive was hatred to England, with, it is to be feared, a large amount also of hatred to Protestants and Protestantism, which, to him meant almost the same thing. Hence we find that the houses of Protestants, especially of clergymen, were special objects of attack, and that along their line of march all the churches were wrecked, and the Bibles and service books destroyed. For miles around the district of Tara, not a church or glebehouse escaped. In Tara itself, the curate was murdered.

Internet Archive historyofdiocese02healiala, Chapter 56

Charter school and cotton factory established at Ardbraccan

Ardbraccan · townland · Meath · 1743–1809

Bishop Maule founded a charter school near his own house at Ardbraccan, which trained sixty boys rescued from poverty, and the Incorporated Society established a cotton factory there with twelve looms producing cords and velveteens.

Read the passage

Being a few minutes walk to the charter school, I visited it. I was never very partial to these institutions, and so much has latterly been said on the subject in public, I confess I entered the house with many prejudices against them. An inspection of its economy, however, convinced me that these prejudices were groundless, and to dissipate them, it is only necessary to visit the seminary of Ardbraccan. There are sixty boys in the establishment, who have been rescued from idleness, poverty and vice, with their consequent evils, and are here trained up under a very active and intelligent master, in a way to render them useful and virtuous members of society. The Incorporated Society have also established an extensive cotton factory, under the inspection of the master, where twelve looms are constantly employed on the premises,
95

Internet Archive historyofdiocese02healiala, Chapter 47

As the companion tells it

Somewhere around here at Ardbraccan, Bishop Maule founded a charter school close to his own house. A visitor who came expecting the worst found himself won over. There were sixty boys in the establishment, described as having been rescued from idleness, poverty and vice, trained under a very active and intelligent master to become useful and virtuous members of society. The Incorporated Society also established a cotton factory on the premises, where twelve looms were constantly employed. The visitor noted that to dissipate the prejudices against these institutions, it is only necessary to visit the seminary of Ardbraccan.

Clonmacnoise founding, round tower and Viking raids

Clonmacnoise · townland · Offaly

Clonmacnoise was founded, developed a notable round tower, suffered burglary and later plundering, and its cathedral and bishopric were eventually united to Meath.

Read the passage

tower, i., 40 ; Danes at, i., 50, 52 ;
burglary at, i., 55 ; fasting, i., 56;

Internet Archive historyofdiocese02healiala, Chapter 151

Death of Bishop O'Beirne at Ardbraccan

Ardbraccan · townland · Meath · 1823

Bishop O'Beirne died at Ardbraccan on 17 February 1823, and a tablet erected to his memory in the Parish Church there recounts the progress of the diocese achieved during his episcopate.

Read the passage

Bishop O'Beirne died at Ardbraccan on the I7th of February, 1823. A tablet erected to his memory in the Parish Church very fittingly recounts the progress of the diocese during his episcopate as the most appropriate record of his life. It reads as follows : —
Near this Place are interred the Mortal Remains of

Internet Archive historyofdiocese02healiala, Chapter 85

As the companion tells it

Somewhere around here, Bishop O'Beirne died on 17 February 1823. A tablet in the parish church recalls the progress the diocese made under his leadership, calling it the most appropriate record of his life. The inscription begins, "Near this Place are interred the Mortal Remains of" him.

Diocesan Conference Protests Disestablishment at Navan

Navan · town · Meath · 1869

A large diocesan conference of clergy and laity met at Navan on 31 March 1869 to protest against the disestablishment and disendowment of the Church of Ireland. Resolutions were proposed by Lord Dunsany and seconded by Archdeacon Stopford.

Read the passage

resolutions were passed protesting against disestablishment. By direction of the bishop, delegates were elected at these meetings to a diocesan conference which he had summoned. This conference met at Navan on Wednesday, the thirty-first of March, 1869. The large attendance, both of clergy and laity, showed how great was the interest that the question had excited. It is interesting to note that amongst the clergy present there were two at least who had openly declared themselves as being in favour of Mr. Gladstone's Bill. One was the Reverend Frederick Trench, Rector of Newtown, who had published a pamphlet on the subject. A short time previously he had been present at the annual meeting of the Kells Young Men's Christian Association, and was met with such tokens of hostility from the people assembled, that he had to quit the room.2 The other was the Reverend Doctor Brady, Vicar of Donaghpatrick, who shortly afterwards, having commuted and compounded, seceded to the Church of Rome, and ended his days as one of the Pope's chamberlains at the Vatican.
The bishop presided at the meeting, and the first resolution was proposed by Lord Dunsany, and seconded by Archdeacon Stopford, as follows :

Internet Archive historyofdiocese02healiala, Chapter 105

As the companion tells it

As you pass through Navan, this is the town where a large diocesan conference of clergy and laity gathered on 31 March 1869 to protest against the disestablishment and disendowment of the Church of Ireland. The bishop presided, and the first resolution was proposed by Lord Dunsany and seconded by Archdeacon Stopford. Among the clergy present were at least two who had openly supported Gladstone's Bill. One was the Reverend Frederick Trench, Rector of Newtown, who had published a pamphlet on the subject and had recently been driven from a meeting of the Kells Young Men's Christian Association by such hostility that he had to quit the room. The other was the Reverend Doctor Brady, Vicar of Donaghpatrick, who shortly afterwards seceded to the Church of Rome and ended his days as one of the Pope's chamberlains at the Vatican.

Dispersal of Kearns's rebel band at Clonard

Clonard · town · Meath · 1798

Rebels who fled from Wexford under a priest named Kearns were dispersed by troops at Clonard, then hunted down through the countryside.

Read the passage

Several skirmishes took place in different parts of the diocese. In addition to the battle of Tara, there were engagements at Wilkinstown, Moynalty, Kilbeggan, Bunbrusna, and Wilson's Hospital. When the rebels had been defeated in Wexford, some of them, under the leadership of a Roman Catholic priest named Kearns, made their way into Meath. They were dispersed by the troops which encountered them at Clonard, and they then spread themselves over the country, when they were hunted down by twos and threes. Their reverend leader was taken among the rest, and was executed by martial law at Edenderry.
After the rebellion was actually crushed, there

Internet Archive historyofdiocese02healiala, Chapter 57

As the companion tells it

As you pass through Clonard in Meath, you are on the ground where, in 1798, rebels who had fled Wexford after their defeat were broken up by troops. They had come into Meath under a Roman Catholic priest named Kearns. After they were dispersed here, they spread themselves over the countryside and were hunted down by twos and threes. Their leader was taken among the rest, and executed by martial law at Edenderry.

Duleek's ancient cathedral reduced to ruin

Duleek · town · Meath · 1152–1693

Duleek church, anciently a cathedral and episcopal seat, was reduced to a rural deanery by Cardinal Paparo in 1152, later granted to Sir Garrett Moore after the dissolution of the abbeys, and by 1693 stood in ruin except for the porch used for services.

Read the passage

impropriate to the abbey of Lanthony in England, and upon the dissolution of the abbeys granted to Sir Garrett Moor. It had organs and a choir in King James the First his days, but upon granting away the chantry lands which supported the expense of them, it fell to decay. There are still standing the walls of a fair large church and chancell, with two aisles adjoining to it, but all out of repair these fifty years, except the porch, where the parishioners assemble to Divine service."
Of course, there are some reports more favourable than these, but it is hard to find one in which the record is altogether satisfactory. In Trim the church was in good repair, and the services constantly maintained, but the chancel was in ruin. In Kells, on the other hand, the chancel was in repair, and the body 01 the church in ruin. In several cases we are told that the services were regularly conducted, though both church and chancel were in ruin. For the most part no information is given as to where the parishioners assembled. Sometimes, however, we are told that they met in the porch, as in the case of Duleek just quoted. In Kentstown also, the porch was able to accommodate the few parishioners who came to church. In other places, we learn that they met in private houses. This was the usage at Rathmolyon, Kilberry, Moynalty, and a few other places. At Stackallen they made use of the private chapel of Mr. Serjeant Osburn. At Navan they repaired the Mass house, and held their service there. No general effort seems to have been made as yet to rebuild the churches.

Internet Archive historyofdiocese02healiala, Chapter 10

Evidence against Bishop Fagan taken at Mullingar but never entered

Mullingar · town · Westmeath · 1710–1720

When a case was brought against Roman Catholic Bishop Luke Fagan under the penal laws, evidence was taken at Mullingar, but the Deputy Clerk of the Crown omitted to enter the examinations, so no decree was made and the bishop escaped conviction.

Read the passage

There was a certain amount of evidence taken at Mullingar, but the Deputy Clerk of the Crown omitted
76 HISTORY OF THE DIOCESE OF MEATH

Internet Archive historyofdiocese02healiala, Chapter 35

Glebe-house of Dunboyne wrecked by rebels

Dunboyne · town · Meath · 1798–1799

The Incumbent of Dunboyne described his poor glebe cabin, originally built as a schoolhouse, which was left in ruinous condition after being vandalised by rebels; his stable and cow house were destroyed except the stable.

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No less than eighty-three parishes were without glebe-houses, and the worst of this was that the want of them was not felt, for why should a glebe-house be built when there was no resident clergyman to inhabit it ? In some cases the house which did exist was quite unsuitable. The following is the account given by the Incumbent of Dunboyne : "I have an acre of glebe joining the churchyard, on which is built an old cabin, built by subscription for a schoolhouse, which was inhabited by my former clerk, until I came to reside in my parish ; in which house I have continued ever since, and is now in the most ruinous condition, occasioned by the vengeance of the late rebels exercised on it. I built a good stable and cow house, with other offices, all of which were destroyed but the stable, and I am sure no other clergyman will ever reside in so poor a cabin. I have planted an orchard and made a very good garden, which is all that is valuable in my possession." The bishop was unmoved by this tale of woe, cited the incumbent to his adjourned visitation, and there censured him " for contempt, and for a total neglect of his parish."
The account of the house and land at Loughcrew is worth quoting. The incumbent was Mr. Moor Smith, who held at the same time a benefice in the Diocese of Armagh. He says : " There was a glebe formerly belonging to the parish of Loughcrew of four acres, adjoining the churchyard, in Mr. Button's avenue, which was exchanged, as I am informed, many years ago, for twenty acres of land in the same estate, lying together about half a mile from the church, subject to a yearly rent of £8. The deed of exchange was never perfected, but the incumbents have enjoyed

Internet Archive historyofdiocese02healiala, Chapter 73

As the companion tells it

Coming up through Dunboyne in Meath. In the years after 1798, the Incumbent of this parish gave an account of his glebe house that tells you what happened here. He had an acre of glebe joining the churchyard, on which stood an old cabin, built by subscription as a schoolhouse. His former clerk lived in it until the Incumbent came to reside in the parish, and he stayed in that cabin himself. He said it was now in the most ruinous condition, occasioned by the vengeance of the late rebels exercised on it. He had built a good stable and a cow house, with other offices, and all of them were destroyed but the stable. He said no other clergyman would ever reside in so poor a cabin. He had planted an orchard and made a very good garden, which he said was all that was valuable in his possession. The bishop was unmoved by the tale. He cited the Incumbent to his adjourned visitation and censured him, in the words of the record, for contempt and for a total neglect of his parish. So the cabin the rebels wrecked was never much to begin with, and the man who lived in it got no sympathy for what he lost.

Joseph Daly, Rector of Ferbane, the 'Diocesan Concordance'

Ferbane · town · Offaly

Joseph Daly, Rector of Ferbane, was renowned among the clergy for his extraordinary command of Scripture, being nicknamed the 'Diocesan Concordance' for his accurate quoting of chapter and verse in extemporary sermons.

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preacher thoughtfully evangelical, using no manuscript or note, and his discourses were solid, grave, and teaching, and such as one would not expect to hear from one so particularly lively in manner. Joseph Daly, Rector of Ferbane, was a remarkable minister ; he has been greeted at the clerical meetings, when the clergy sat together over their Bibles, as the " Diocesan Concordance." A Latin Father has said, Bonus textuarius, bonus theologus, and this could well apply to Daly, for his extemporary sermons were full of Scripture, not only accurately quoted, but also the chapter and verse faithfully rendered, a wonderful act of a powerful abstract memory. One more I must speak of, a loved friend, the Reverend Charles Bayly, who died as Vicar of Trim ; he was a singularly popular man with clergy as well as laity, and perhaps had more culture and reading than most evangelical ministers — the weak point in the body being more or less an inclination to ignore literature and despise art, forgetting that these are the good Lord's gifts to refine and adorn our poor fallen nature, and, like His common bestowments of music and of sunlight, to refresh and cheer us in our pilgrimage along the wastes of life.

Internet Archive historyofdiocese02healiala, Chapter 95

Kells Vestry Regulates Burials Damaging Church Pews

Kells · town · Meath

The Kells vestry passed a resolution requiring a deposit of two pounds five shillings before any pew could be taken down for burial within the church, since burials had greatly damaged the pews.

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Whereas several pughs in said church have been greatly injur'd by burying corps in said church, it is therefore enacted that for the future, before the ground be opened or any pugh taken down, the sum of two pounds five shillings be deposited in the hands of the church wardens, in order to repair said damage, and the remainder, if any, to be disposed of as the ministers, church wardens, and Protestant parishioners shall think proper. 4
It was only at a much later date that such interments were prohibited.

Internet Archive historyofdiocese02healiala, Chapter 27

As the companion tells it

Up ahead is Kells in Meath. The vestry here once passed a resolution because burials inside the church had greatly damaged the pews. From then on, before the ground could be opened or any pew taken down, a deposit of two pounds five shillings had to be lodged with the church wardens to repair the damage. Any remainder was to be disposed of as the ministers, church wardens, and Protestant parishioners saw fit. Such interments were only prohibited at a much later date.

Nobber plate lost and later restored

Nobber · town · Meath · 1792–1907

The chalice and two patens of Nobber, presented by Bishop Henry Maxwell in 1792, were lost for many years until found and purchased by Mr Wilkinson of Navan, then restored and replated at the expense of Sir John Dillon before returning to parish use in 1907.

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at the expense of Sir John Dillon, Bart. They are now in regular use at the celebration of Holy Communion. They bear the inscription, "The Gift of the Right Honble. and Revd. Henry Lord Bishop of Meath to the Church of Nobber. A.D. 1792. Samuel Murphy, Curate. Francis Hopkins, Joseph Russell, Churchwardens. Lost for many years. Restored A.D. 1907."
The only pewter vessel remaining seems to be a chalice at Almoritia. There are, however, pewter collecting plates at Ballyboy, Enniskeen, Moate, Mount Nugent, Kilmainham Wood, Loughan, Moyglare, Kilnegarenagh, Tisaran, and Durrow.

Internet Archive historyofdiocese02healiala, Chapter 140

O'Beirne and Bishop Plunket as Ardbraccan neighbours

Ardbraccan · townland · Meath · 1798–1823

After becoming Bishop of Meath, O'Beirne resided at Ardbraccan House near the Roman Catholic Bishop Plunket, and tradition holds the two prelates lived on friendly terms and occasionally met.

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In after years, when O'Beirne had become Bishop of Meath, and had taken up his residence at Ardbraccan, the two prelates became neighbours, and it is said that they occasionally met, and that they lived on more or less friendly terms with one another. This is the tradition of the country. It is partly corroborated, and perhaps partly contradicted, by the following letters, which are the only documentary evidence that we possess. The first is from Bishop O'Beirne to Bishop Plunket :
Ardbraccan House, January nth, 1806.

Internet Archive historyofdiocese02healiala, Chapter 62

As the companion tells it

Somewhere close to Ardbraccan, O'Beirne lived at Ardbraccan House after he became Bishop of Meath. The Roman Catholic Bishop Plunket was his neighbour here, and the tradition is that the two prelates occasionally met and lived on more or less friendly terms with one another.

O'Beirne's advocacy for Maynooth College's establishment

Maynooth · town · Kildare

Bishop O'Beirne took a strong interest in the Roman Catholic College at Maynooth, arguing that without it, Catholic clergy trained abroad would imbibe hostility to England, and proposing that a majority of the college's trustees be Protestant to bring the institution under government influence.

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Another subject in which he took a very great interest was the establishment of the Roman Catholic College at Maynooth. He was strongly in favour of that institution, for, he urges, " if the Roman Catholic clergy must go for their education to countries hostile to England, they will imbibe those civil prejudices,
lf< Memoir and Correspondence of Viscount Castlereagh.

Internet Archive historyofdiocese02healiala, Chapter 67

As the companion tells it

As you pass through Maynooth, this is the town where Bishop O'Beirne championed the Roman Catholic College. He argued that if Catholic clergy were educated in countries hostile to England, they would, in his words, "imbibe those civil prejudices." He even proposed that most of the college's trustees be Protestant, to bring the institution under government influence.

Royal Visitation of 1693 reveals Meath diocese in ruins

Meath · county · Meath · 1693

Bishop Dopping's Royal Visitation report of 1693 documents the poor state of the Diocese of Meath after fifty years of upheaval, listing many churches as 'in ruin since 1641' and describing widespread non-residence among clergy.

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is still preserved.1 This describes for us the state of the diocese in detail, giving the condition of every district parish by parish. The description, on the whole, is saddening. Again and again we have the entry that the church is "in ruin since 1641." The number of the clergy was few, and more than the fourth part of them were non-resident ; others were pmralists, having parishes so far asunder that it was utterly impossible for the duties to be properly discharged. Several parishes were without any provision for the cure of souls.
A few extracts may be given as illustrations of the condition of the several parishes, choice being made of the more important centres. Of Mullingar the bishop tells that it was formerly worth twenty-five pounds per annum, but that the income was then not more than seven pounds. The church and chancel were repaired, but the vicar resided at Galtrim, which parish he also held, and only gave the Mullingar people a service once a fortnight. The large parish of Killucan had a non-resident incumbent, who spent his time in Dublin. His curate lived in the parish, and " preaches as often as his age and infirmities permit." The church and chancel were in very bad repair, and six chapels of ease, which were situated in different parts of the parish, were all in ruin. That part of the country had suffered much in the recent troubles, and was " mightily waste at present, not having above fifteen Protestant families in it." In Duleek, and indeed in a great many other parishes, they had service only once a fortnight. " This church," we are told, " was anciently a cathedral church, and the seat of a bishop, but was reduced to the head of a rural deanery by Cardinal Paparo in the year 1152 ; afterwards

Internet Archive historyofdiocese02healiala

As the companion tells it

As you travel through Meath, you're passing through a diocese that was documented in ruins in 1693. Bishop Dopping's Royal Visitation report that year described the state of every parish, and the picture was a sad one. Again and again the entry reads that the church was "in ruin since 1641." The clergy were few, and more than a quarter of them did not live in their parishes. Some held parishes so far apart they could not carry out their duties properly, and several parishes had no provision for the cure of souls at all. Mullingar had been worth 25 pounds a year but was down to 7. Its vicar lived at Galtrim and gave the people a service only once a fortnight. Killucan had an incumbent who spent his time in Dublin, leaving an elderly curate who "preaches as often as his age and infirmities permit." The church there was in very bad repair, and six chapels of ease were all in ruin. That area was "mightily waste at present, not having above 15 Protestant families in it." Duleek, once a cathedral and the seat of a bishop, reduced to a rural deanery by Cardinal Paparo in 1152, also had service only once a fortnight. The whole diocese bore the marks of fifty years of upheaval.

History of the Diocese of Meath (vol. 2)

The stories, best first

Serious tithe riot at Castlepollard fair leaves nine or ten dead

Battle of Tara during the 1798 Rebellion

Curate Rev. Mr. Nelson murdered at Tara during the rebellion

Destruction of the old Cathedral on the Rock of Cashel

Riots at Kells over Scripture readers and Douay Bibles

Execution of Father Kearns at Edenderry

Floor collapse during clandestine Mass in Cook Street, Dublin

Mob rules Castlepollard riot as police aggression

Priest disperses Wesley's Athlone congregation

Cromwell's siege of Drogheda

Incumbent of Rathconrath fled after cattle houghed and threats

Mass passive resistance at Kentstown cattle sale over tithe

Swift's Confrontation with Bishop Evans over Visitation Proxy

Wesley preaches from an unfinished house window at Athlone

Great Methodist revival at Tyrrellspass in 1748

Kells' "Whip Beggar" Kept Vagrants from the Parish

Archbishop Price abandons Ardbraccan palace for Cashel Cathedral removal

Athlone visited by Wesley and the Methodist movement

Bishop Plunkett defies Protestant opposition in Navan

Killucan glebe-house turned into a Hessian barrack

Murder of parish clerk at Dunboyne

Parson of Agher describes attacks on his house during rebellion

Kells founded by St Columba

Plunket's Spanish reform work sparks diocesan controversy

Vicar of Donaghpatrick Secedes to Rome

Widow of Charles Goldsmith on the Meath clergy widows' fund

Ardbraccan plundered and later granted, charter school founded

Athlone Methodists temporarily leave the church

Athlone's Beggar-Warding Officer Called the "Bellower"

Attack on clergyman's house at Knockmark

Baron Dunboyne's recantation at Clonmel Parish Church

Bishop Pococke's cedar trees and burial at Ardbraccan

John Wesley preaches to enthusiastic crowds in Tullamore

Movable Pulpit on Wheels at Athlone Church

Rathmolyon incumbent cites terror and remote glebe-house

Rev. Frederick Trench Driven from Kells YMCA Meeting

Trim taken by rebels, battle, and Cromwell's visit

Controversy over the Vicar of Delvin's Methodist sympathies

Founding of Wilson's Hospital at Multyfarnham

Land League agitation reduces Church income in Meath diocese

Murder of Mr. Barton at Athlone

Soldiers burn houses at Dunboyne

Surviving Stocks Outside Navan Court-House

Swift as Vicar of Laracor negotiates first-fruits remission

Wesley Condemns Congregation's Behaviour at Athlone

Widespread church destruction near Tara

Charter school and cotton factory established at Ardbraccan

Clonmacnoise founding, round tower and Viking raids

Death of Bishop O'Beirne at Ardbraccan

Diocesan Conference Protests Disestablishment at Navan

Dispersal of Kearns's rebel band at Clonard

Duleek's ancient cathedral reduced to ruin

Evidence against Bishop Fagan taken at Mullingar but never entered

Glebe-house of Dunboyne wrecked by rebels

Joseph Daly, Rector of Ferbane, the 'Diocesan Concordance'

Kells Vestry Regulates Burials Damaging Church Pews

Nobber plate lost and later restored

O'Beirne and Bishop Plunket as Ardbraccan neighbours

O'Beirne's advocacy for Maynooth College's establishment

Royal Visitation of 1693 reveals Meath diocese in ruins