The only proofs of the Archbishop's having joined the southern confederacy were: 1. Suspicions, as he was consecrated in Rome about the time of the sailing of the expedition under James Fitzmaurice; 2. The information of a certain Christopher Barnwell, then in jail, who was promised his life if he could furnish proofs enough to convict the prelate. The value of the testimony of an "informer" under such circumstances is proverbial; yet all Barnwell could allege was, that "he was present at a conversation in Rome between Dr. Hurley and Cardinal Comensis, the Pope's secretary, and, the result of the whole conversation was, "that the doctor did not know nor believe that the Earl of Kildare had joined the rebellion of Fitzmaurice and Desmond, and he was rebuked by the cardinal for not believing it." This was considered overwhelming proof against him, in spite of his positive denial. Torture was applied, but the most awful sufferings could not wring from him the acknowledgment of having taken part in the conspiracy. Yet Loftus and Wallop were of opinion that he was a "rebel" and ought to be put to death. The only difficulty which presented itself to the "Lords Justices" of Ireland was, that there was no statute in Ireland against "traitors" who had plotted beyond the seas, and they asked that the archbishop should either be sent to be tried in England, or tried in Ireland by martial law, which would screen them from responsibility. This last favor was granted them; and the holy archbishop was taken from prison at early dawn, on a Friday, either in May or June, 1584. He was barbarously hanged in a withey (withe) calling on God, and forgiving his torturers with all his heart. Our purpose is not to inveigh against this judicial murder, and, by further details, increase the horror which every honest man must feel at the narrative of such atrocious proceedings. We will suppose, on the contrary, that the cooperation of the Archbishop of Cashel with Fitzmaurice and Desmond, and even with the Pope and King of Spain, had been clearly proved--as it is certain that, if not in this case, at least in some others, during the reign of Elizabeth, the bishops or priests accused had really taken part in the attempt of the Irish to free themselves from such tyranny--and insist that, even then, the murdered Catholic ecclesiastics really died for their religion, and could be called "rebels" in no sense whatever.