merly sold for 8s. and now out of print, was extensively circulated, that still he had no doubt that extracts of it were circulated among the peasantry by persons anxious to produce, by such isolated extracts, disturbances; but that he successfully prevented their circulation, and that in 1825, none in his diocese countenanced it. How does this differ from what he said in November, 1822, which he meant by the word lately, in his Evidence, particularly when we recollect that there is now scarcely a copy of Pastorini's book to be found even in the bookseller's shops; that an edition has not been printed for several years back; and that the last copies of extracts from it which the present writer saw, were contained in a little pamphlet and a sheet, published by a Protestunt bookseller, in Dublin, at the instigation, he has reason to believe, of Orangemen, for their own wicked purposes. The calumniator next brings an extract from Dr. Doyle's Evidence, in which he stated that he did not discern "any disposition hostile to the Protestant established religion," and then gives in opposition, as he thinks, to this the following passage from his Letter to Mr. Robinson:- -"The ministers of the Establishment, as it exists at present, are and will be detested by those who differ from them." It is evident that the meaning of Dr. Doyle was, if we look to the whole passage, and to the question that produced it, that Catholics had no wish, nay, would detest the idea of having their priesthood taking the place of those of the Establishment, as was scandalously imputed to them, to make Emancipation a merely religious question, that if the professors of the Protestant established religion followed the dictates of their own conscience, in professing their doctrines, and did not intolerantly deny the rights of conscience to Catholics, they would have no hostile feeling to their established religion; but that the ministers of the Establishment had rendered themselves odious by their bigotry, having in the most scandalous manner attacked the creed and character of the people from whom they derived their support. The critic next quotes a passage from Dr. Doyle's Evidence in 1825, when he gave his opinion, that "Emancipation would put an end to those religious heats and animosities which then prevailed, and make us all sit down quietly to promote our local and general interests, &c.:" and another from his Letter to Mr. Robinson, when he said "that Catholic Emancipation alone would not remedy the evils of the Tithe system, &c." When we find that the language of Christ and his apostles is misrepresented and distorted, we are not to expect that the lanuage of one who had to take a prominent part amidst the Contending elements of faction could be free from misrepresen ation. Thus, Dr. Doyle justly contended that the removal of religious igotry, and of Protestant ascendency, by genuine Emancipation, would as a great preliminary measure, "put an end to religious heats and animosities," and by putting all classes on an equality, would enable them the more effectually to "promote their local and general interests;" and he is candid enough in telling beforehand, that " Emancipation alone would not redress the other grievances of the country, particularly Tithes!" Is it not true, although Emancipation was not as complete as Dr. Doyle desired, yet that it has almost entirely destroyed religious bigotry, and that odious intolerance which preceded Catholic Emancipation? Has it not given a greater facility for all men without religious distinctions, to join for the promotion" of those local and general interests" in which we are all concerned? In page 28, he tells us, that "Popery presents to its ministers a prospect of worldly aggrandizement most captivating to our fallen nature; and, at the same time, closing up, by a constrained celibacy, all those channels for the outflowing of thought and affection, which the relations and the business of domestic life open to other men.' This is a most unhappy passage for our writer:" Popery presents to its ministers what is most captivating to our fallen na ture," and yet it constrains them from those enjoyments which to married Protestant ministers are the most captivating temptations to corrupt nature! But what put it into his head to talk of "worldly aggrandizement," when on the side of the Catholic ministry in Ireland, we have poverty bordering on that of the apostles; and on the side of the Protestant Establishment "worldh aggrandizement," unknown in any Christian country? Does not even the calumniator say-" We are informed that Dr. Doyle died actually pennyless." And that "We have good hope that his benevolence was, at the close of his life, the product of right principle-"? And do we not all know that some Protestant bishops have died worth nearly half a million of money? As to the celibacy of the clergy, do not the world know, that whils single Catholic priests can attend freely, and have attended nobly persons in the most dreadful cases of Cholera, married Protestant ministers have expressly refused to attend, "lest they might de troy their families?” Has not Dr. Whately, on this account, a tempted to show, that whilst Popish priests, in virtue of the office, might attend in such cases, the ministers of the Establish ment ought to stay at home? Nay, has not Mr. Langdale & clared a few days ago (July 25) in Parliament that this negle of the Protestant clergy contrasted with the zeal of the Cathe clergy, has caused the conversion of many? In consequence of the previous arrangement of our Magazine, we cannot capci this article till next number. DUBLIN: Stereotyped, Printed and Published, by T. & J. COLDWELL, 50, Capel THE No. 29. PUBLISHED WEEKLY, UNDER THE INSPECTION OF CATHOLIC DIVINES. DUBLIN, SATURDAY, AUGUST 30, 1834. VOL. I. TO THE EDITOR OF THE CATHOLIC PENNY MAGAZINE. DEAR SIR,-On looking over some parochial documents, I discovered the inclosed interesting historical notices, appertaining to some of the ancient religious institutions of this parish. They have been furnished to me, at a few hours notice, by our truly enlightened and patriotic fellow-citizen and learned antiquary, John D'Alton, Esq. of Summer-hill, Dublin, Barrister at Law. It often occurred to me, that if the parish priests of this once sainted country were aware of Mr. D'Alton's great abilities as an antiquary, and his condescension and readiness in communicating, for the common good of his religion and his country, the precious stores of his knowledge in the ecclesiastical antiquities of Ireland, they would gladly avail themselves of his research to bring to light the history of many an unknown ecclesiastical ruin, scattered up and down in various parishes through Ireland. On the other hand, Mr. D'Alton would, I am persuaded, feel indebted to any gentleman who would undertake to furnish him with any additional information on the ecclesiastical antiquities of his district. The accompanying sketches, as they include the improvements in the ecclesiastical establishments of this parish, may happen to prove interesting now, and useful to those who will come after us. If the notices which are enclosed be thought deserving of a place in your Magazine, you are at liberty to publish them. I forward these documents amidst the press of other business lest they might be thrown by and forgotten. My motive in doing so is to advertise the zealous priests of my country of the facilities they have of acquiring accurate and certain information of every thing interesting concerning the venerable and time-worn ruins of their beloved but ruined country. I have the honour to be, Parochial House, Baldoyle, 25th July, 1834. Dear Sir, truly yours, WILLIAM YOUNG, P. P. P. S.-My press of business gives me no time to dedicate to the labours of the pen; but if the parish clergy of Ireland could be advertised, through your Magazine, of Mr. D'Alton's abilities and complaisance as an antiquary and a gentleman, they would employ his services to the great good of their religion and their country. The name of St. Nicholas had been known only by faint tradition, among a few of the oldest inhabitants of the district of Kinsali. But it could not be known for certain whether he had been the patron of the place or not, till Counsellor D'Alton had been consulted, and had brought to light not only the name of the ancient patron saint, but many of the historical ecclesiastical monuments of that parish. Since the time of the Reformation (when the present ruin of Kinsali Church began to fall to decay) the name of St. Nicholas, because forgotten, had ceased to be invoked by the inhabitants of the district; but thanks to God, and thanks to our learned antiquary, St. Nicholas is again restored to his station in the hearts and memories of the people, and is every day invoked by the present pious descendants of a sainted ancestry. W. Y. KINSALI, ADJOINING THE LANDS OF ST. DOULOUGH'S, COUNTY DUBLIN. BEFORE the English invasion Hamund Fitz-Torkail, a Dane, was possessed of the lands of Kinsali. 1174, Henry II. recognised Hamund's rights in said lands, on condition of his paying annually two marks to find lights for the Holy Rood (i. e. the holy cross) of Christ Church, Dublin. 1176, Strongbow granted Kinsali to the Church of the Holy Trinity, (i. e. Christ Church) for the same pious use. 1186, In a Bull of Pope Urban of this year, these lands are specially enumerated as part of the possessions of Christ Chuch. 1200, Amori de Nugent gave to the prior of Christ Church an acre of land in Maine, near Kinsali. 1206, There are extant records of this date concerning a contest maintained between the prior of Christ Church and some laymen, concerning the lands that lay between Portmarnock and the town of Kinsali. 1250, The prior of Christ Church, the better to secure his possession in the lands of Kinsali, against outstanding claims, covenanted for the payment of a yearly annuity of 100 shillings, to be paid in the Abbey of St. Augustine, of Bristol. About same time (1250) the chapelry of Kinsali appears to have been established. IT WAS DEDICATED TO ST. NICHOLAS, and made one of the exterior chapels, subservient to the mother Church of Swords, being granted by Archbishop Luke, to the vicar of that parish, together with the tithes of all crofts, the small tithes of the lands within the manor of Swords, and the obventions and alterages. 1294, About this time this chapelry was valued at twenty marks per annum. 1590, The king, on the emancipation (surety) of Richard White, prior of the Hospital of St. John of Jerusalem, committed to Thomas de Everdown, clerk, &c. the custody of the lands of Kinsali. 1530, The vicar of Swords, to whom the Chapel of Kinsali belonged, (as before-mentioned,) had a curate there to whom he allowed the small tithes and alterages. 1832, March 5th-The ceremony of laying the first stone, in |