to Wyeth's ‘Switch for the Snake.’ In the following year he published ‘A Vindication of William Mather and his Wife, who, having lived about forty years professed Quakers, have now renounced that persuasion and returned to the Communion of the Church of England.’ In this he states that he had no personal quarrel with the quakers.
[Mather's published works; Smith's Catalogue.]
MATHETES, Welsh biblical scholar. [See Jones, John, 1821?–1878.]
MATHEW. [See also }Matthew.]
MATHEW, THEOBALD (1790–1856), apostle of temperance, was the fourth son of James Mathew and his wife Anne, daughter of George Whyte of Cappawhyte, in co. Tipperary. The father acted as agent for his kinsman, the first Lord Llandaff, and resided at the family seat, Thomastown Castle, near Cashel, where Theobald was born on 10 Oct. 1790. The boy was deeply religious, and at an early age resolved to become a priest. He was first sent to the catholic academy at Kilkenny, then under Patrick Magrath, whence he passed in 1807 to the college of Maynooth. He left, after a short stay, to join the small convent of Franciscans of the capuchin order or grey friars in Dublin, and having passed through the usual noviciate was ordained by Archbishop Murray in 1841.
The Irish Franciscans had suffered heavily in the penal times, and the order in the beginning of the century was represented by a few priests scattered through the towns of catholic Ireland. The special mission of the followers of St. Francis is to minister to the needs of the poor in towns:
Bernardus valles, colles Benedictus amabat,
Oppida Franciscus.
Shortly after he was ordained, Father Mathew was sent to Cork to take charge of a small chapel known as the ‘Little Friary.’ The church was hidden away among narrow lanes, the congregation was small and very poor, there was no endowment, and the accommodation for the priest in charge was of the humblest description. The poverty of the city and surrounding country was deplorable. There was no poor law, and the charity of the well-to-do was constantly taxed to save the destitute from starvation. For the education of catholics there was no state aid, and individual effort accomplished little. Amidst so much that was discouraging the young priest set to work patiently and courageously. He soon won the confidence and affection of the people of Cork. His success as a preacher was remarkable. Though possessing few oratorical gifts, he was master of the art of pathetic exhortation. But his high character was the source of his chief influence. A resolute will and an impetuous temper were well held in subjection beneath his gentle and courteous manner.
Mathew opened a free school for boys, whom he taught himself, and it was soon crowded. He also established a school for poor girls, and induced many catholic ladies to assist him by taking classes. To deal with the wretchedness about him he formed a society on the plan of those of St. Vincent de Paul, of young men of respectable position, who visited the poor and distributed alms.
From the strife of politicians and religious controversialists Father Mathew personally kept aloof. He was fond of the saying, ‘We should bear with each other as God bears with us all.’ What was said of him at a later period was true during his whole career. ‘He is almost the only man that I have met with in Ireland,’ says Thackeray, in his ‘Sketch Book,’ ‘who, speaking of public matters, did not talk as a partisan. It was impossible on hearing him to know, but from previous acquaintance with his character, whether he was whig, tory, catholic or protestant.’ He lost no opportunity of setting an example of forbearance. Some deplorable quarrels had taken place at the graveside, from the claims of a few too zealous clergymen of the establishment to read the burial service at the funerals of catholics. The difficulty was promptly met by Father Mathew, who dedicated a cemetery to the use of all denominations. In the centre he raised a plain cross, beneath which he now lies. He commenced the building of a church for his order, which remained unfinished at his death. It was recently completed in honour of the centenary of his birth.
After labouring for nearly a quarter of a century in the southern city, inspiring universal confidence among his fellow citizens, he was appealed to by some of his nonconformist friends to place himself at the head of their temperance society. After a long interval of doubt he agreed, and on 10 April 1838 signed the pledge of total abstinence, using the characteristic words, ‘Here goes—in the name of the Lord.’
The new doctrine was accepted with enthusiasm by his fellow countrymen. The people of the south flocked in thousands to Cork to become his disciples. The strange influence he exercised over others was regarded by devout catholics as a divine endowment.
He was invited to visit the principal cities
