young men and boys in this lewd, debauched
town.' But he nevertheless applied himself
diligently to his duties, insisting particularly
that the thirty natives or Irish-born scholars
should learn the Celtic language grammatically. For this purpose he employed Paul Higgins, a converted Roman catholic priest, whom he lodged in his house. Higgins was beneficed by Archbishop Price, who was Marsh's predecessor at Cashel, and who was similarly active in this matter (Cotton, i. 15).
A monthly service in Irish, at which Higgins
preached to large congregations, was also
established. Marsh's successors seem to have
let this work drop, and he tells us that 'most
of these native scholars turned papists in
King James's reign' (Stubbs, pp. 114, 115). Marsh co-operated with Robert Boyle [q. v.]
in the work of preparing for publication the long-delayed translation of the Old Testament into Irish, and Higgins was employed in this also. Marsh was much opposed by
some of the 'English interest' in the Irish
church. There was an old statute against the Irish language, which he was now accused of promoting (Life of Bedell, ch. xx.)
Marsh, who was an enthusiastic mathematician, was associated with Petty and William Molyneux in founding the Royal Dublin Society; the members at first met in his house. In 1683 he himself contributed an essay on sound, with suggestions for the improvement of acoustics. He was also a learned orientalist. While provost, Marsh began the building of a new hall and chapel. The only place left for meals in the meantime was the library, 'and because the books were not chained, 'twas necessary that they should remove them into some other place. ... They laid them in heaps in some void rooms' (to, p. 117). The books were subsequently restored to their places, and Marsh made many improvements in their arrangement. But in 1705 Hearne noted that this library, 'where the noble study of Bishop Ussher was placed, is quite neglected and in no order, so that it is perfectly useless, the provost and fellows of that college having no regard for books or learning.'
In 1683 Marsh was made bishop of Ferns and Leighlin, with the rectory of Killeban in commendam. He resigned the provostship soon after consecration, but continued to reside in Trinity College until Easter 1684. From the accession of James II he was disturbed in his see, and he was driven from it at the beginning of 1689 by the disorderly soldiery. After a short stay in Dublin he fled to England, where he was presented to the vicarage of Gresford, Flint, by Lloyd, bishop of St. Asaph, and was made canon of St. Asaph. He was cordially received by his episcopal brethren. Burnet offered him a home in his house until he could return to Ireland. Barlow, Compton, and many laymen gave him money. Marsh exerted himself to provide for such of the refugee Irish clergy as were less well protected than himself. During his stay in England he preached before the university of Oxford, and before the queen at Whitehall on 3 April 1690. He returned to Ireland in the following July, after the battle of the Boyne (Diary). In 1691 he was translated to the archbishopric of Cashel, which had lain vacant since 1684, the revenue being appropriated by James II to the purposes of his own church. At his primary visitation in 1692 he reminded his clergy that it was long since they had seen one in his place, 'and probably might have been much longer ... if God . . . and our gracious king had not otherwise disposed of affairs.' He forbade preaching in private houses, warned the clergy not to praise the dead too much, 'lest others may thereby think themselves secure in following their examples,' and laid down that every incumbent should preach every Sunday, and 'preach up the royal supremacy four times in a year at least.'
Two years afterwards he substantially repeated this charge in Dublin, to which he was translated in 1694, and in the same year his insistence on Swift's producing a certificate from Temple drew forth the well-known 'penitential letter' (Forster, p. 75). In 1700 Marsh presented Swift to the prebend of Dunlavin, thus giving him his first seat in the chapter of St. Patrick's. While provost of Trinity College Marsh had seen that the regulations in force there made the library quite useless to the public. Bishop Stillingfleet died in March 1699, and the Archbishop of Dublin prevented the dispersion of his library by buying it for 2,500l. He installed the books handsomely, with many additions of his own, at St. Sepulchre's, close to St. Patrick's Cathedral, and his whole expenditure on it was above 4,000l. The books collected by the Huguenot Tanneguy Le Fevre, Madame Dacier's father, who died in 1672, are said to have found their way to this library. As late as 1764 Harris was 'under a necessity of acknowledging, from a long experience, that this is the only useful library in Ireland, being open to all strangers and at all seasonable time.' The library still exists, and is known as 'Marsh's,' but it has long ceased to keep pace with the progress of knowledge. Hearne regretted that Stillingfleet's collection, 'like Dr. Isaac Vossius's, was suffered to go out of the nation [i.e.
