his successors in the office were known as the Callaghans; and he himself, alluding to his duties, wrote:

Versor in Armorica peregrinis ortus ab oris.

Rex sum, nec regno. Dextra sceptra gerit.

From Quimper, on the completion of his philosophy, he passed on to the celebrated Jesuit College at La Flèche, founded by Henri IV, in 1604, and which soon became one of the most famous colleges of the Society. At La Flèche he lived at lodgings, and attended the classes at the college, where besides instruction he received the daily dole of bread and soup given to poor scholars together with a loaf once a week. A priest named Jubault, who kept a boardinghouse for students, gave him lodging and food in return for domestic services. After three years spent in these circumstances, fortune at length began to smile upon him. On leaving La Flèche for another post, Abbé Jubault arranged that Callaghan should take charge of his pupils. Amongst the latter were two young men of rank and fortune, who held their new tutor in high esteem, and provided him with means to go to prosecute his studies at the University of Paris. Accordingly, in 1634, after four years at La Flèche, Callaghan proceeded to Paris, and attended lectures at the Sorbonne, where he graduated Doctor of Theology in 1642. Meantime he had been ordained priest; and through the influence of Abbé Mazure, a fellow-student at the University, he obtained the post of chaplain to Mme. Anne de Rohan, Princess de Guímenée, a penitent of Saint-Cyran.

Introduced by her to Saint-Cyran, Callaghan soon became a zealous adherent of his tenets, and, it is said, aided him in his work as chaplain at Port Royal. Austere in conduct and censorious in disposition, Callaghan was an apt pupil of Du Vergier, and later on of Arnauld and Abbé Singlin; and in course of time he was selected as a fit agent to propagate the doctrines of the sect in Ireland.

Setting out in 1646 he passed through Anjou, and at some of the stages of his journey being invited to preach, he availed himself of the opportunity to advocate the principles of Jansenism. In his discourses he condemned

the use of beads, the recital of the 'Hail Mary,' and the veneration paid to statues of Our Lady and of the saints as tending to promote idolatry.

On arriving in Ireland he proceeded to Kilkenny, where he was presented to the Supreme Council by Lord Muskerry, and by them put forward as a candidate for the vacant see of Cork. In a letter dated 1st June, 1646, the Nuncio, Monseigneur Rinuccini, thus refers to him: 'Callaghan,' he writes, is a doctor of the Sorbonne, and of good conduct, but I do not deem it right to promote a man who depends on Ormond, and stays with him occasionally in Dublin.' ' Robert Barry, who had been already proposed for Ross, was, as the Nuncio desired, appointed Bishop of Cork. Callaghan, it seems, then aspired to Ross, but that see was conferred on a Franciscan, named Father Boetius Egan. Disappointed in his expectations, Callaghan became an ardent opponent of the Nuncio, and began to propagate the errors of Jansenism. In this design he was aided by four Irish priests who had followed him from Paris, viz., Patrick Hiffernan, Edmund Butler, M. Power, and John Mulrian.'

Hearing of their conduct, the Nuncio, it has been asserted, ordered them to quit the kingdom. At any rate Callaghan was included in the censures pronounced on those who disobeyed the orders of the Nuncio, and realizing that he had no prospect of success, he and his companions set out for Paris in 1647, the latter by way of Flanders and the former by Amiens. Here Callaghan spent some days at the Jesuit College, whose rector had been his fellowstudent at La Flèche; and to him he gave an account of what he had done in Ireland, and maintained that his teaching was undeserving of censure. From Amiens he went on to Paris, where he took up his quarters with Abbé Singlin at Port Royal. His mission to Ireland having proved a failure, he now set about the work of propagating Jansenism in another way. There were many Irish

1 Aizzi, G.: Nunziatura in Irlanda (Firenze, 1844, pp. 133, 134). There were two Powers at this time in Paris, viz., Nicholas and Maurice. The former was an opponent of Jansenism.

ecclesiastics in Paris, who could not find accommodation in the Irish College in that city. With a view to gain the confidence of these, he opened a house for Irishmen in the Faubourg St. Marceau. Over this house he placed Malachy Kelly, prètre habitué at Saint-Germain l'Auxerrois, and Dr. Hiffernan, with two Oratorians, Abbé Esprit and Abbé Camus, as spiritual directors.' His project, however, met with little success. The majority of the Irish students at that period used to meet on Sundays at the Collège des Bons Enfants, of which Vincent de Paul was Superior. Vincent was one of the most vigilant and active opponents of Jansenism, and under his influence, seconded by an Irish Vincentian named White, the Irish ecclesiastics met and issued a declaration against the five propositions of Jansenius, and solemnly promised never to hold them or permit them to be held by any one under their charge. The Rector of the University blamed their action, and threatened to expel them from the University unless they retracted. They, however, defended what they had done. The Faculty of Theology supported them, and the Parliament of Paris forbade the Rector to proceed further against them.

Meanwhile, Callaghan was not idle. He devoted his leisure to the composition of a work entitled, Vindiciarum Catholicorum Hiberniae,' which he published in Paris under the pseudonym of Philopater Irenaeus,' in 1650. In this work he professes to give a history of events in Ireland from 1641 to 1649, and to vindicate the policy of those who made terms with Ormond. But the work is throughout hostile to the Nuncio, and to those who supported him. As soon as it was published it raised a storm of indignation amongst Irish ecclesiastics in Paris, who spoke of the author as ‘faex infima plebis Hibernae.'

While engaged in the preparation of the Vindiciarum, Callaghan received an appointment which withdrew him

1 Rapin Memoires, i. 410-414.

This work has been erroneously ascribed to Richard Belling. See Brunet, Manuel du Libraire, vol. iii., at ‘Irenaeus.'

from Paris. At this time there were resident in the French capital two Irish ladies of rank, Mary and Margaret Butler, sisters, the former, wife of Sir George Hamilton, and the latter, of Lord Muskerry. Through their influence he was presented to Mme. Anne Hurault de Cheverney, Marchioness of Aumont, a charitable and eccentric lady of great wealth. On the death of her second husband, she left her own house and took up her abode at the Convent of the Visitation, in rue de Picpus, near the cemetery where he was interred. She had his heart embalmed and placed in a costly case, which she carried about with her in order to have a memorial of him always at hand. After some time she left the Visitation, and took up her residence at Port Royal, to which she gave large sums of money for the support of the establishment. Through her influence Callaghan was nominated to the cure of the priory of Cour-Cheverney, not far from Blois, and then belonging to the diocese of Chartres. In 1650 he took possession of his benefice, and set to work to govern his parish on Jansenist principles. Soon after his arrival he announced that there would be fewer Easter Communions. He displayed great rigour in the confessional and refused absolution to persons of great piety. In the pulpit he taught the Jansenist doctrines on grace, on freewill, on predestination, and maintained that no one in mortal sin should hear Mass. He also denounced devotion to the Blessed Virgin, and condemned the recital of the 'Hail Mary,' of the Office of the Blessed Virgin Mary, veneration for the statues and pictures of saints, and the practice of making religious vows.

At this time, a Jesuit Father, Père Brisacier, a former fellow-student of his at Quimper, was preaching a course of sermons at Blois. Being informed of the manner 01 action of Callaghan, Père Brisacier preached a vigorous sermon to warn the people against the errors of Jansenism Taking for his text the words, Et murmur multum erat i turba de eo. Quidam enim dicebant quia bonus est. Ali autem dicebant. Non; sed seducit turbas' (John vii. 12) he began by laying down the marks of true sanctity; an

then went on to show that, though a heretic be modest, chaste, and charitable, his sanctity is not genuine. Next he proceeded to point out the marks of heresy, and applying these to the new doctrines, he showed that they were heretical and that those who taught them were heretics. He named no one, but the audience understood that the curé of Cour-Cheverney was aimed at. The latter complained of Brisacier's sermon to Arnauld, who, in an anonymous pamphlet, took his defence.

Père Brisacier replied in a pamphlet entitled, Le Jansénisme Confondu, in which he denounced in vehement terms, the teaching of the Jansenists, and the practice of abstaining from Communion prevalent at Port Royal. If, he argued, to abstain from the sacraments be more perfect it may be made the matter of a vow. Hence, if the Port Royal nuns are true to their principles they should make a vow never to receive the sacraments, even at the hour of death. If they carry out their principles: Elles feront une nouvelle religion, qu'on appelera les filles impénitentes, les désespérées, les asacramentaires, les incommuniantes, les fantastiques, les Callaghanes, les vierges folles ou tout ce qu'il plaira. L'original sera á Port-Royal, la copie á CourCheverney sous la direction du Sieur Callaghan.'

Arnauld delated Brisacier's pamphlet to the Archbishop of Paris as an attack on a community of holy women, who

an honour to the diocese. The Archbishop took cognizance of the denunciation, and Père Brisacier set to work to prepare his defence. To substantiate his statements, he wrote to the Jesuit Fathers and others, who had known Callaghan at Quimper, at La Flèche, and elsewhere. Their testimonies, the originals of which are preserved at the Bibliothèque Nationale in Paris (fonds latins 11708), he embodied in a pamphlet, entitled, L'Innocence et la vérité reconnues (Paris, 1653), and to these we are indebted for the foregoing account of Callaghan's career. But before this pamphlet appeared, the Archbishop had already censured the previous pamphlet styled Le Jansénisme Confondu. The General of the Jesuits took a