A strange result of this new embroglio in the Catholic cause was, that it put the people on the defensive for their religious liberties, not so much against England as against Home. The unlucky Italian Monsignor who had volunteered his sanction of the Veto, fared scarcely better at the popular gatherings than Lord Castlereagh, or Mr. Peel. "Monsieur Forty-eight," as he was nicknamed, in reference to some strange story of his ancestor taking his name from a lucky lottery ticket of that number, was declared to be no better than a common Orangeman, and if the bitter denunciations uttered against him, on the Liffey and the Shannon, had only been translated into Italian, the courtly Prelate must have been exceedingly amazed at the democratic fury of a Catholic population, as orthodox as himself, but much more jealous of State interference with things spiritual. The second order of the clergy were hardly behind the laity, in the fervour of their opposition to the rescript of 1814. Then—entire body, secular and regular, residing in and about Dublin, published a very strong protest against it, headed by Dr. Blake, afterwards Bishop of Dromore, in which it was denounced as "pregnant with mischief" and entirely "non-obligatory upon the Catholic Church in Ireland." The several ecclesiastical provinces followed up these declarations with a surprising unanimity, and although a Vetoistical address to His Holiness was despatched by the Cisalpine club in England, the Irish ideas of Church government triumphed at Rome. Drs. Murray and Milner were received with his habitual kindness by Pius VII.; the illustrious Cardinal Gonsalvi was appointed by the Pope to draw up an explanatory rescript, and Monsignor Quarrantotti was removed from his official position. The firmness manifested at that critical period by the Irish church has since been acknowledged with many encomiums by all the successors of Pope Pius VII.

The Irish government under the new Viceroy, Lord Whitworth (the former ambassador to Napoleon), conceiving that the time had come, in the summer of 1814, to suppress the Catholic Board, a proclamation forbidding his Majesty's subjects to attend future meetings of that body issued from Dublin Castle, on the 3rd of June. The leaders of the body, after consultation at Mr. O'Connell's residence, decided to bow to this proclamation and to meet no more as a Board; but this did not prevent them, in the following winter, from holding a new series of Aggregate meetings, far more formidable, in some respects, than the deliberative meetings which had been suppressed. In the vigorous and somewhat aggressive tone taken at these meetings, Lord Fingal, the chief of the Catholic peerage, did not concur, and he accordingly withdrew for some years from the agitation, Mr. Shiel, the Bellews, Mr. Ball, Mr. Wyse of Waterford, and a few others, following his example. With O'Connell remained the O'Conor Don, Messrs. Finlay and Lidwell (Protestants), Purcell O'Gorman, and other popular persons. But the cause sustained a heavy blow in the temporary retirement of Lord Fingal and his friends, and an attempt to form a "Catholic Association," in 1815, without their co-operation, signally failed.

During the next five years, the fortunes of the great Irish question fluctuated with the exigencies of Imperial parties. The second American war had closed, if not gloriously, at least without considerable loss to England; Napoleon had exchanged Elba for St. Helena: Wellington was the Achilles of the Empire, and Castlereagh its Ulysses. Yet it was not in the nature of those free Islanders, the danger and pressure of foreign war removed, to remain always indifferent to the two great questions of domestic policy—Catholic Emancipation and Parliamentary Reform. In the session of 1816, a motion of Sir John Newport's to inquire into the state of Ireland, was successfully resisted by Sir Robert Peel, but the condition and state of public feeling in England could not be as well ignored by a Parliament sitting in London. In returning from the opening of the Houses in January, 1817, the Regent was hooted in the street, and his carriage riddled with stones. A reward of 1,000 pounds, issued for the apprehension of the ringleaders, only gave additional eclat to the fact, without leading to the apprehension of the assailants.

The personal unpopularity of the Regent seems to have increased, in proportion as death removed from him all those who stood nearest to the throne. In November, 1817, his oldest child, the Princess Charlotte, married to Leopold, since King of Belgium, died in childbed; in 1818, the aged Queen Charlotte died; in January, 1820, the old King, in the eighty-second year of his age, departed this life. Immediately afterwards the former Princess of Wales, long separated from her profligate husband, returned from the Continent to claim her rightful position as Queen Consort. The disgraceful accusations brought against her, the trial before the House of Lords which followed, the courage and eloquence of her counsel, Brougham and Denman, the eagerness with which the people made her cause their own, are all well remembered events, and all beside the purpose of this history. The unfortunate lady died after a short illness, on the 7th of August, 1821; the same month in which Ms Majesty—George IV. —departed on that Irish journey, so satirized in the undying verse of Moore and Byron.

Two other deaths, far more affecting than any among the mortalities of royalty, marked the period at which we have arrived. These were the death of Curran in 1817, and the death of Grattan, in 1820.

Curran, after his failure to be returned for Newry, in 1812, had never again attempted public life. He remained in his office of Master of the Rolls, but his health began to fail sensibly. During the summers of 1816 and '17, he sought for recreation in Scotland, England and France, but the charm which travel could not give—the charm of a cheerful spirit—was wanting. In October, 1817, his friend, Charles Phillips, was suddenly called to his bed-side at Brompton, near London, and found him with one side of his face and body paralyzed cold. "And this was all," says his friend, "that remained of Curran—the light of society—the glory of the forum— the Fabricius of the senate—the idol of his country." Yes! even to less than this, was he soon to sink. On the evening of the 14th of October, he expired, in the 68th year of his age, leaving a public reputation as free from blemish as ever did any man who had acted a leading part, in times like those through which he had passed. He was interred in London, but twenty years afterwards, the committee of the Glasnevin Cemetery, near Dublin, obtained permission of his representatives to remove his ashes to their grounds, where they now finally repose. A tomb modelled from the tomb of Scipio covers the grave, bearing the simple but sufficient inscription—CURRAN. Thus was fulfilled the words he had uttered long before—"The last duties will be paid by that country on which they are devolved; nor will it be for charity that a little earth will be given to my bones. Tenderly will those duties be paid, as the debt of well-earned affection, and of gratitude not ashamed of her tears."

Grattan's last days were characteristic of his whole life. As the session of 1820 progressed, though suffering from his last struggle with disease, he was stirred by an irresistible desire to make his way to London, and present once more the petition of the Catholics. Since the defeat of his Relief Bill of 1813, there had been some estrangement between him and the more advanced section of the agitators, headed by O'Connell. This he was anxious, perhaps, to heal or to overcome. He thought, moreover, that even if he should die in the effort, it would be, as he said himself, "a good end." Amid—

"The trees which a nation had given, and which bowed As if each brought a new civic crown to his head,"

he consulted with the Catholic delegates early in May. O'Connell was the spokesman, and the scene may yet be rendered immortal by some great national artist. All present felt that the aged patriot was dying, but still he would go once more to London, to fall, as he said, "at his post." In leaving Ireland he gave to his oldest friends directions for his funeral—that he might be buried in the little churchyard of Moyanna, on the estate the people gave him in 1782! He reached London, by slow stages, at the end of May, and proposed to be in his place in the House on the 4th of June. But this gratification was not permitted him: on the morning of the 4th, at six o'clock, he called his son to his bed-side, and ordered him to bring him a paper containing his last political opinions. "Add to it," he said, with all his old love of antithesis, "that I die with a love of liberty in my heart, and this declaration in favour of my country, in my hand."

So worthily ended the mortal career of Henry Grattan. He was interred by the side of his old friend, Charles James Pox, in Westminster Abbey; the mourners included the highest imperial statesmen, and the Catholic orphan children; his eulogium was pronounced in the House of Commons by William Conyngham Plunkett, and in the Irish capital by Daniel O'Connell.



CHAPTER V.

RETROSPECT OF THE STATE OF RELIGION AND LEARNING DURING THE REIGN OF GEORGE III.

Before relating the decisive events in the contest for Catholic Emancipation, which marked the reign of George IV. we may be permitted to cast a glance backward over the religious and secular state of Ireland, during the sixty years' reign of George III.

The relative position of the great religious denominations underwent a slow but important revolution during this long reign. In the last days of George II., a Chief-Justice was bold enough to declare that "the laws did not presume a Papist to exist in the kingdom;" but under the sway of his successor, though much against that successor's will, they advanced from one constitutional victory to another, till they stood, in the person of the Earl Marshal, on the very steps of the throne. In the towns and cities, the Catholic laity, once admitted to commerce and the professions, rose rapidly to wealth and honour. A Dublin Papist was at the head of the wine trade; another was the wealthiest grazier in the kingdom; a third, at Cork, was the largest provision merchant. With wealth came social ambition, and the heirs of these enfranchised merchants were by a natural consequence the judges and legislators of the next generation.

The ecclesiastical organization of Ireland, as described in 1800 by the bishops in answer to queries of the Chief Secretary, was simple and inexpensive. The four archbishops and twenty bishops, were sustained by having certain parishes attached to their cathedrals, in commendam: other Cathedraticum there seems to have been none. Armagh had then 350 parish priests, Tuam 206, Cashel 314, and Dublin 156: in all 1126. The number of curates or coadjutors was at least equal to that of the parish priests; while of regulars then returned the number did not exceed 450. This large body of religious—24 prelates, nearly 3,000 clergy—exclusive of female religious—were then, and have ever since been, sustained by the voluntary contributions of the laity, paid chiefly at the two great festivals of Christmas and Easter, or by customary offerings made at the close of the ceremonies of marriages, baptisms, and death. Though the income of some of the churches was considerable, in the great majority of cases the amount received barely sufficed to fulfil the injunction of St. Patrick to his disciples, that "the lamp should take but that wherewith it was fed."

The Presbyterian clergy, though in some respects more dependent on their congregations than the Catholics were, did not always, nor in all cases, depend on the voluntary principle for their maintenance. The Irish Supply Bill contained an annual item before the Union of 7,700 pounds for the Antrim Synod, and some other dissenting bodies. The Regium Donum was not, indeed, general; but that it might be made so, was one of the inducements held out to many of that clergy to secure their countenance for the Legislative Union.

The Established Church continued, of course, to monopolize University honours, and to enjoy its princely revenues and all political advantages. Trinity College continued annually to farm its 200,000 acres at a rental averaging 100,000 pounds sterling. Its wealth, and the uses to which it is put, are thus described by a recent writer: "Some of Trinity's senior fellows enjoy higher incomes than Cabinet ministers; many of her tutors have revenues above those of cardinals; and junior fellows, of a few days' standing, frequently decline some of her thirty-one church livings with benefices which would shame the poverty of scores of continental, not to say Irish, Catholic archbishops. Even eminent judges hold her professorships; some of her chairs are vacated for the Episcopal bench only; and majors and field officers would acquire increased pay by being promoted to the rank of head porter, first menial, in Trinity College. Apart from her princely fellowships and professorships, her seventy Foundation, and sixteen non-Foundation Scholarships, her thirty Sizarships, and her fourteen valuable Studentships, she has at her disposal an aggregate, by bequests, benefactions, and various endowments, of 117 permanent exhibitions, amounting to upwards of 2,000 pounds per annum." The splendour of the highest Protestant dignitaries may be inferred from what has been said formerly of the Bishop of Derry, of the Era of Independence. The state maintained by the chief bishop—Primate Robinson, who ruled Armagh from 1765 to 1795—is thus described by Mr. Cumberland in his Memoirs. "I accompanied him," says Cumberland, "on Sunday forenoon to his cathedral. We went in his chariot of six horses attended by three footmen behind, whilst my wife and daughters, with Sir William Robinson, the primate's elder brother, followed in my father's coach, which he lent me for the journey. At our approach the great western door was thrown open, and my friend (in person one of the finest men that could be seen) entered, like another Archbishop Laud, in high prelatical state, preceded by his officers and ministers of the church, conducting him in files to the robing chamber, and back again to the throne. It may well be conceived with what invidious eyes the barely tolerated Papists of the city of Saint Patrick must have looked on all this pageantry, and their feelings were no doubt those in some degree of all their co-religionists throughout the kingdom."

The Irish Establishment, during the reign of George III., numbered among its prelates and clergy many able and amiable men. At the period of the Union, the two most distinguished were Dr. O'Beirne, Bishop of Meath, an ex-priest, and Dr. Young, Bishop of Clonfert, a former fellow of Trinity College. As a Bible scholar, Dr. Young ranked deservedly high, but as a variously accomplished writer, Dr. O'Beirne was the first man of his order. His political papers, though occasionally disfigured with the bigotry natural to an apostate, are full of a vigorous sagacity; his contributions to general literature, such as his paper on Tanistry, in Vallency's Collectanea, show how much greater things still he was capable of. It is not a little striking that the most eminent bishop, as well as the most celebrated Anglican preacher of that age, in Ireland (Dean Kirwan), should both have been ordained as Catholic priests.

The national literature which we have noted a century earlier, as changing gradually its tongue, was now mainly, indeed we might almost say solely, expressed in English. It is true the songs of "Carolan the Blind," were sung in Gaelic by the Longford firesides, where the author of "the Deserted Village" listened to their exquisite melody, moulding his young ear to a sense of harmony full as exquisite; but the glory of the Gaelic muse was past. He, too, unpromising as was his exterior, was to be one of the bright harbingers of another great era of Hiberno-English literature. When, within two generations, out of the same exceedingly restricted class of educated Irishmen and women, we count the names of Goldsmith, Samuel Madden, Arthur Murphy, Henry Brooke, Charles Macklin, Sheridan, Burke, Edmund Malone, Maria Edgeworth, Lady Morgan, "Psyche" Tighe, and Thomas Moore, it is impossible not to entertain a very high opinion of the mental resources of that population, if only they were fairly wrought and kindly valued by the world.

One memorable incident of literary history—the Ossianic outbreak of 1760—aided powerfully though indirectly in the revival of the study of the ancient Celtic history of Scotland and Ireland. Something was done then, by the Royal Irish Academy, to meet that storm of Anglo-Norman incredulity and indignation; much more has been done since, to place the original records of the Three Kingdoms on a sound critical basis. The dogmatism of the unbelievers in the existence of a genuine body of ancient Celtic literature has been rebuked; and the folly of the theorists who, upon imaginary grounds, constructed pretentious systems, has been exposed. The exact originals of MacPherson's odes have not been found, after a century of research, and may be given up, as non-existent; but the better opinion seems now to be, by those who have studied the fragments of undoubted antiquity attributed to the son of the warrior Fion, that whatever the modern translator may have invented, he certainly did not invent Ossian.

To the stage, within the same range of time, Ireland gave some celebrated names: Quinn, Barry, Sheridan, Mrs. Woffington, Mrs. Jordan, and Miss O'Neill; and to painting, one pre-eminent name—the eccentric, honest, and original, James Barry.

But of all the arts, that in which the Irish of the Georgian era won the highest and most various triumphs was the art of Oratory, What is now usually spoken of as "the Irish School of Eloquence," may be considered to have taken its rise from the growth of the Patriot party in Parliament, in the last years of George II. Every contemporary account agrees in placing its first great name—Anthony Malone—on the same level with Chatham and Mansfield. There were great men before Malone, as before Agamemnon; such as Sir Toby Butler, Baron Rice, and Patrick Darcy; but he was the first of our later succession of masters. After him came Flood and John Hely Hutchinson; then Grattan and Curran; then Plunkett and Bushe; then O'Connell and Shiel. In England, at the same time, Burke, Barre, Sheridan, and Sir Phillip Francis, upheld the reputation of Irish oratory; a reputation generously acknowledged by all parties, as it was illustrated in the ranks of all. The Tories, within our own recollection, applauded as heartily the Irish wit and fervour of Canning, Croker, and North, as the Whigs did the exhibition of similar qualities in their Emancipation allies.

Nothing can be less correct, than to pronounce judgment on the Irish School, either of praise or blame, in sweeping general terms. Though a certain family resemblance may be traced among its great masters, no two of them will be found nearly alike. There are no echoes, no servile imitators, among them. In vigorous argumentation and severe simplicity, Plunkett resembled Flood, but the temperament of the two men—and Oratory is nearly as much a matter of temperament as of intellect—was widely different. Flood's movement was dramatic, while Plunkett's was mathematical. In structural arrangement, Shiel, occasionally—very occasionally—reminds us of Grattan; but if he has not the wonderful condensation of thought, neither has he the frequent antithetical abuses of that great orator. Burke and Sheridan are as distinguishable as any other two of their contemporaries; Curran stands alone; O'Connell never had a model, and never had an imitator who rose above mimicry. Every combination of powers, every description of excellence, and every variety of style and character, may be found among the masterpieces of this great school. Of their works many will live for ever. Most of Burke's, many of Grattan's, and one or two of Curran's have reached us in such preservation as promises immortality. Selections from Flood, Sheridan, Canning, Plunkett and O'Connell will survive; Shiel will be more fortunate for he was more artistic, and more watchful of his own fame. His exquisite finish will do, for him, what the higher efforts of men, more indifferent to the audience of posterity, will have forfeited for them.

It is to be observed, farther, that the inspiration of all these men was drawn from the very hearts of the people among whom they grew. With one or two exceptions, sons of humble peasants, of actors, of at most middle class men, they were true, through every change of personal position, to the general interests of the people—to the common weal. From generous thoughts and a lofty scorn of falsehood, fanaticism and tyranny, they took their inspiration; and as they were true to human nature, so will mankind, through successive ages, dwell fondly on their works and guard lovingly their tombs.



CHAPTER VI.

THE IRISH ABROAD, DURING THE REIGN OF GEORGE III.

The fond tenacity with which the large numbers of the Irish people who have established themselves in foreign states have always clung to their native country; the active sympathy they have personally shown for their relatives at home; the repeated efforts they have made to assist the Irish in Ireland, in all their public undertakings, requires that, as an element in O'Connell's final and successful struggle for Catholic Emancipation, we should take a summary view of the position of "the Irish abroad."

While the emigrants of that country to America naturally pursued the paths of peace, those who, from choice or necessity, found their way to the European Continent, were, with few exceptions, employed mainly in two departments—war and diplomacy. An Irish Abbe, liked the celebrated preacher, McCarthy—or an Irish merchant firm, such as the house of the same name at Bordeaux, might be met with, but most of those who attained any distinction did so by the sword or the pen, in the field or the cabinet.

In France, under the revolutionary governments from '91 to '99, the Irish were, with their old-world notions of God and the Devil, wholly out of place; but under the Consulate and the Empire, they rose to many employments of the second class, and a few of the very first. From the ranks of the expatriated of '98, Buonaparte promoted Arthur O'Conor and William Corbet to the rank of General; Ware, Alien, Byrne, the younger Tone, and Keating, to that of Colonel. As individuals, the Emperor was certainly a benefactor to many Irishmen; but, as a nation, it was one of then: most foolish delusions, to expect in him a deliverer. On the restoration of the Bourbons, the Irish officers who had acquired distinction under Napoleon adhered generally to his fortunes, and tendered their resignations; in their place, a new group of Franco-Irish descendants of the old Brigades-men, began to show themselves in the salons of Paris, and the Bureaus of the Ministers. The last swords drawn for "the legitimate branch" in '91, was by Count Dillon and his friend Count Wall; their last defender, in 1830, was General Wall, of the same family.

Though the Irish in France, especially those resident at Paris, exercised the greatest influence in favour of their original country—an influence which met all travelled Englishmen, wherever the French language was understood—their compatriots in Spain and Austria had also contributed their share to range Continental opinion on the side of Ireland. Three times, during the century, Spain was represented at London by men of Irish birth, or Irish origin. The British merchant who found Alexander O'Reilly Governor of Cadiz, or the diplomatist who met him as Spanish ambassador, at the Court of Louis XVI., could hardly look with uninstructed eyes, upon the lot of his humblest namesake in Cavan. This family, indeed, produced a succession of eminent men, both in Spain and Austria. "It is strange," observed Napoleon to those around him, on his second entry into Vienna, in 1809, "that on each occasion—in November, 1805, as this day —on arriving in the Austrian capital, I find myself in treaty and in intercourse with the respectable Count O'Reilly." Napoleon had other reasons for remembering this officer; it was his dragoon regiment which saved the remnant of the Austrians, at Austerlitz. In the Austrian army list at that period, when she was the ally of England, there were above forty Irish names, from the grading of Colonel up to that of Field-Marshal. In almost every field of the Peninsula, Wellington and Anglesea learned the value of George the Second's imprecation on the Penal Code, which deprived him of such soldiers as conquered at Fontenoy. It cannot be doubted that even the constant repetition of the names of the Blakes, O'Donnells, and Sarsfields, in the bulletins sent home to England, tended to enforce reflections of that description on the statesmen and the nation, and to inspirit and sustain the struggling Catholics. A powerful argument for throwing open the British army and navy to men of all religions, was drawn from these foreign experiences; and, if such men were worthy to hold military commissions, why not also to sit in Parliament, and on the Bench?

The fortunes of the Irish in America, though less brilliant for the few, were more advantageous as to the many. They were, during the war of the revolution, and the war of 1812, a very considerable element in the American republic. It was a violent exaggeration to say, as Lord Mountjoy did in moving for the repeal of the Penal laws, "that England lost America by Ireland;" but it is very certain that Washington placed great weight on the active aid of the gallant Pennsylvania, Maryland, and Southern Irish troops, and the sturdy Scotch-Irish of New Hampshire. Franklin, in his visit to Ireland, before the rupture, and Jefferson in his correspondence, always enumerates the Irish, as one element of reliance, in the contest between the Colonies and the Empire.

In the immediate cause of the war of 1812, this people were peculiarly interested. If the doctrines of "the right of search" and "once a subject always a subject," were to prevail, no Irish emigrant could hope to become —or having become, could hope to enjoy the protection of—an American citizen. It was, therefore, natural that men of that origin should take a deep interest in the war, and it seems something more than a fortuitous circumstance, when we find in the chairman of the Senatorial Committee of 1812, which authorized the President to raise the necessary levies—an Irish emigrant, John Smilie, and in the Secretary-at-war, who acted under the powers thus granted, the son of an Irish emigrant, John Caldwell Calhoun. On the Canadian frontier, during the war which followed, we find in posts of importance, Brady, Mullany, McComb, Croghan and Reilly; on the lakes, Commodore McDonough, and on the ocean, Commodores Shaw and Stewart—all Irish. On the Mississippi, another son of Irish emigrant parents, with his favourite lieutenants, Carroll, Coffee, and Butler, brought the war to a close by their brilliant defence of New Orleans. The moral of that victory was not lost upon England; the life of Andrew Jackson, with a dedication "to the People of Ireland" was published at London and Dublin, by the most generally popular writer of that day—William Cobbett.

In the cause of South American independence, the Irish under O'Higgins and McKenna in Chili, and under Bolivar and San Martin in Colombia and Peru, were largely engaged, and honourably distinguished. Colonel O'Conor, nephew to Arthur, was San Martin's chief of the staff; General Devereux, with his Irish legion, rendered distinguished services to Bolivar and Don Bernardo. O'Higgins was hailed as the Liberator of Chili. During that long ten years' struggle, which ended with the evacuation of Carraccas in 1823, Irish names are conspicuous on almost every field of action. Bolivar's generous heart was warmly attached to persons of that nation. "The doctor who constantly attends him," says the English General, Miller, "is Dr. Moore, an Irishman, who had followed the Liberator from Venezuela to Peru. He is a man of great skill in his profession, and devotedly attached to the person of the Liberator. Bolivar's first aide-de-camp, Colonel O'Leary, is a nephew of the celebrated Father O'Leary. In 1818, he embarked, at the age of seventeen, in the cause of South American independence, in which he has served with high distinction, having been present at almost every general action fought in Colombia, and has received several wounds. He has been often employed on diplomatic missions, and in charges of great responsibility, in which he has always acquitted himself with great ability."

That these achievements of the Irish abroad produced a favourable influence on the situation of the Irish at home, we know from many collateral sources; we know it also from the fact, that when O'Connell succeeded in founding a really national organization, subscriptions and words of encouragement poured in on him, not only from France, Spain, and Austria, but from North and South America, not only from the Irish residents in those countries, but from their native inhabitants—soldiers and statesmen—of the first consideration. The services and virtues of her distinguished children in foreign climes, stood to the mother country instead of treaties and alliances.



CHAPTER VII.

O'CONNELL'S LEADERSHIP—THE CATHOLIC ASSOCIATION— 1821 TO 1826.

At the beginning of the year 1821, O'Connell, during the intervals of Ms laborious occupations in court and on circuit, addressed a series of stirring letters to "the People of Ireland," remarkable as containing some of the best and most trenchant of his political writings. His object was to induce the postponement of the annual petition for Emancipation, and the substitution instead of a general agitation for Parliamentary reform, in conjunction with the English reformers. Against this conclusion—which he ridiculed "as the fashion for January, 1821"—Mr. Shiel published a bitter, clever, rhetorical reply, to which O'Connell at once sent forth a severe and rather contemptuous rejoinder. Shiel was quite content to have Mr. Plunkett continue Grattan's annual motion, with all its "conditions" and "securities." O'Connell declared he had no hope in petitions except from a reformed Parliament, and he, therefore, was opposed to such motions altogether, especially as put by Mr. Plunkett, and the other advocates of a Veto. Another session was lost in this controversy, and when Parliament rose, it was announced that George IV. was coming to Ireland "on a mission of Conciliation."

On this announcement, Mr. O'Connell advised that the Catholics should take advantage of his Majesty's presence to assemble and consider the state of their affairs; but a protest against "connecting in any manner the King's visit with Catholic affairs," was circulated by Lords Fingal, Netterville, Gormanstown, and Killeen, Messrs. Baggott, Shiel, Wyse, and other Commoners. O'Connell yielded, as he often did, for the sake of unanimity. The King's visit led to many meetings and arrangements, in some of which his advice was taken, while in others he was outvoted or overruled. Nothing could exceed the patience he exhibited at this period of his life, when his natural impetuous temperament was still far from being subdued by the frosts of age.

Many liberal Protestants at this period—the King's brief visit—were so moved with admiration of the judicious and proper conduct of the Catholic leaders, that a new but short-lived organization, called "the Conciliation Committee," was formed. The ultra Orange zealots, however, were not to be restrained even by the presence of the Sovereign for whom they professed so much devotion. In the midst of the preparations for his landing, they celebrated, with all its offensive accompaniments, the 12th of July, and at the Dublin dinner to the King—though after he had left the room—they gave their charter toast of "the glorious, pious, and immortal memory." The Committee of Conciliation soon dwindled away, and, like the visit of George IV., left no good result behind.

The year 1822 was most remarkable, at its commencement, for the arrival of the Marquis of Wellesley, as Lord-Lieutenant, and at its close, for the assault committed on him in the theatre by the Dublin Orangemen. Though the Marquis had declined to interfere in preventing the annual Orange celebration, he was well known to be friendly to the Catholics; their advocate, Mr. Plunkett, was his Attorney General; and many of their leaders were cordially welcomed at the Castle. These proofs were sufficient for the secret tribunals which sat upon his conduct, and when his Lordship presented himself, on the night of the 14th of December, at the theatre, he was assailed by an organized mob, one of whom flung a heavy piece of wood, and another a quart bottle, towards the state box. Three Orangemen, mechanics, were arrested and tried for the offence, but acquitted on a technical defect of evidence; a general feeling of indignation was excited among all classes in consequence, and it is questionable if Orangeism, in Dublin, ever recovered the disgust occasioned by that dastardly outrage.

The great and fortunate event, however, for the Catholics, was the foundation of their new Association, which was finally resolved upon at an Aggregate Meeting held in "Townsend Street Chapel," on the 10th of May, 1823. This meeting had been called by an imposing requisition signed with singular unanimity by all the principal Catholic gentlemen. Lord Killeen presided. Mr. O'Connell moved the formation of the Association; Sir Thomas Esmonde seconded the motion; Mr. Shiel—lately and sincerely reconciled to O'Connell—sustained it. The plan was simple and popular. The Association was to consist of members paying a guinea a year, and associates paying a shilling; a standing committee was to form the government; the regular meetings were to be weekly—every Saturday; and the business to consist of organization, correspondence, public discussions, and petitions. It was, in effect, to be a sort of extern and unauthorized Parliament, acting always within the Constitution, with a view to the modification of the existing laws, by means not prohibited in those laws themselves. It was a design, subtle in conception, but simple in form; a natural design for a lawyer-liberator to form; and for a people strongly prepossessed in his favour to adopt; but one, at the same time, which would require a rare combination of circumstances to sustain for any great length of time, under a leader less expert, inventive, and resolute.

The Parliamentary position of the Catholic question, at the moment of the formation of the Association, had undergone another strange alteration. Lord Castlereagh, having attained the highest honours of the empire, died by his own hand the previous year. Lord Liverpool remained Premier, Lord Eldon Chancellor, Mr. Canning became Foreign Secretary, with Mr. Peel, Home Secretary, the Duke of Wellington continuing Master-General of the Ordnance. To this cabinet, so largely anti-Catholic, the chosen organ of the Irish Catholics, Mr. Plunkett, was necessarily associated as Irish Attorney General. His situation, therefore, was in the session of 1823 one of great difficulty; this Sir Francis Burdett and the radical reformers at once perceived, and in the debates which followed, pressed him unmercifully. They quoted against him his own language denouncing cabinet compromises on so vital a question, in 1813, and to show their indignation, when he rose to reply, they left the House in a body. His speech, as always, was most able, but the House, when he sat down, broke into an uproar of confusion. Party spirit ran exceedingly high; the possibility of advancing the question during the session was doubtful, and a motion to adjourn prevailed. A fortnight later, at the first meeting of the Catholic Association, a very cordial vote of thanks to Plunkett was carried by acclamation.

The new Catholic organization was labouring hard to merit popular favour. Within the year of its organization we find the Saturday meetings engaged with such questions as church rates; secret societies; correspondence with members of both Houses; voting public thanks to Mr. Brougham; the penal laws relating to the rights of sepulture; the purchase of a Catholic cemetery near Dublin; the commutation of tithes; the admission of Catholic freemen into corporations; the extension of the Association into every county in Ireland, and other more incidental subjects. The business-like air of the weekly meetings, at this early period, is remarkable: they were certainly anything but mere occasions for rhetorical display. But though little could be objected against, and so much might be said in favour of the labours of the Association, it was not till nearly twelve months after its organization, when O'Connell proposed and carried his system of monthly penny subscriptions to the "Catholic Rent," that it took a firm and far-reaching hold on the common people, and began to excite the serious apprehensions of the oligarchical factions in Ireland and England.

This bold, and at this time much ridiculed step, infused new life and a system hitherto unknown into the Catholic population. The parish collectors, corresponding directly with Dublin, established a local agency, co-extensive with the kingdom; the smallest contributor felt himself personally embarked in the contest; and the movement became, in consequence, what it had not been before, an eminently popular one. During the next six months the receipts from penny subscriptions exceeded 100 pounds sterling per month, representing 24,000 subscribers; during the next year they averaged above 500 pounds a week, representing nearly half a million enrolled Associates!

With the additional means at the disposal of the Finance Committee of the Association, its power rose rapidly. A morning and an evening journal were at its command in Dublin; many thousands of pounds were expended in defending the people in the courts, and prosecuting their Orange and other enemies. Annual subsidies, of 5,000 pounds each, were voted for the Catholic Poor schools, and the education of missionary priests for America; the expenses of Parliamentary and electioneering agents were also heavy. But for all these purposes "the Catholic Rent," of a penny per month from each associate, was found amply sufficient.

At the close of 1824, the government, really alarmed at the formidable proportions assumed by the agitation, caused criminal informations to be filed against Mr. O'Connell, for an alleged seditious allusion to the example of Bolivar, the liberator of South America; but the Dublin grand jury ignored the bills of indictment founded on these informations. Early in the following session, however, a bill to suppress "Unlawful Associations in Ireland," was introduced by Mr. Goulburn, who had succeeded Sir Robert Peel as Chief Secretary, and was supported by Plunkett—a confirmed enemy of all extra-legal combinations. It was aimed directly at the Catholic Association, and passed both Houses; but O'Connell found means "to drive," as he said, "a coach and six through it." The existing Association dissolved on the passage of the act; another, called "the New Catholic Association," was formed for "charitable and other purposes," and the agitators proceeded with their organization, with one word added to then—title, and immensely additional eclat and success.

In Parliament, the measure thus defeated was followed by another, the long-promised Relief Bill. It passed in the Commons in May, accompanied by two clauses, or as they were called, "wings," most unsatisfactory to the Catholic body. One clause disfranchised the whole class of electors known as the "forty-shilling freeholders;" the other provided a scale of state maintenance for the Catholic clergy. A bishop was to have 1,000 pounds per annum; a dean 300 pounds; a parish priest 200 pounds; a curate 60 pounds. This measure was thrown out by the House of Lords, greatly to the satisfaction, at least, of the Irish Catholics. It was during this debate in the Upper House that the Duke of York, presumptive heir to the throne, made what was called his "ether speech"—from his habit of dosing himself with that stimulant on trying occasions. In this speech he declared, that so "help him God," he would never, never consent to acknowledge the claims put forward by the Catholics. Before two years were over, death had removed him to the presence of that Awful Being whose name he had so rashly invoked, and his brother, the Duke of Clarence, assumed his position, as next in succession to the throne.

The Catholic delegates, Lord Killeen, Sir Thomas Esmonde, Lawless, and Shiel, were in London at the time the Duke of York made his memorable declaration. If, on the one hand, they were regarded with dislike amounting to hatred, on the other, they were welcomed with cordiality by all the leaders of the liberal party. The venerable Earl Fitzwilliam emerged from his retirement to do them honour; the gifted and energetic Brougham entertained them with all hospitality; at Norfolk House they were banqueted in the room in which George III. was born: the millionaire-demagogue Burdett, the courtly, liberal Lord Grey, and the flower of the Catholic nobility, were invited to meet them. The delegates were naturally cheered and gratified; they felt, they must have felt, that their cause had a grasp upon Imperial attention, which nothing but concession could ever loosen.

Committees of both Houses, to inquire into the state of Ireland, had sat during a great part of this Session, and among the witnesses were the principal delegates, with Drs. Murray, Curtis, Kelly, and Doyle. The evidence of the latter—the eminent Prelate of Kildare and Leighlin—attracted most attention. His readiness of resource, clearness of statement, and wide range of information, inspired many of his questioners with a feeling of respect, such as they had never before entertained for any of his order. His writings had already made him honourably distinguished among literary men; his examination before the Committees made him equally so among statesmen. From that period he could reckon the Marquises of Anglesea and Wellesley, Lord Lansdowne and Mr. Brougham, among his correspondents and friends, and, what he valued even more, among the friends of his cause. Mr. O'Connell, on the other hand, certainly lost ground in Ireland by his London journey. He had, unquestionably, given his assent to both "wings," in 1825, as he did to the remaining one in 1828, and thereby greatly injured his own popularity. His frank and full recantation of his error, on his return, soon restored him to the favour of the multitude, and enabled him to employ, with the best effect, the enormous influence which he showed he possessed at the general elections of 1826. By him mainly the Beresfords were beaten in Waterford, the Fosters in Louth, and the Leslies in Monaghan. The independence of Limerick city, of Tipperary, Cork, Kilkenny, Longford, and other important constituencies, was secured. The parish machinery of the Association was found invaluable for the purpose of bringing up the electors, and the people's treasury was fortunately able to protect to some extent the fearless voter, who, in despite of his landlord, voted according to the dictates of his own heart.

The effect of these elections on the empire at large was very great. When, early in the following spring, Lord Liverpool, after fifteen years' possession of power, died unexpectedly, George IV. sent for Canning and gave him carte blanche to form a cabinet without excepting the question of Emancipation. That high spirited and really liberal statesman associated with himself a ministry, three-fourths of whom were in favour of granting the Catholic claims. This was in the month of April; but to the consternation of those whose hopes were now so justly raised, the gifted Premier held office only four months; his lamented death causing another "crisis," and one more postponement of "the Catholic question."



CHAPTER VIII.

O'CONNELL'S LEADERSHIP—THE CLARE ELECTION—EMANCIPATION OF THE CATHOLICS.

A very little reflection will enable us to judge, even at this day, the magnitude of the contest in which O'Connell was the great popular leader, during the reign of George IV. In Great Britain, a very considerable section of the ancient peerage and gentry, with the Earl Marshal at their head, were to be restored to political existence, by the act of Emancipation; a missionary, and barely tolerated clergy were to be clothed, in their own country, with the commonest rights of British subjects —protection to life and property. In Ireland, seven-eighths of the people, one-third of the gentry, the whole of the Catholic clergy, the numerous and distinguished array of the Catholic bar, and all the Catholic townsmen, taxed but unrepresented in the corporate bodies, were to enter on a new civil and social condition, on the passage of the act. In the colonies, except Canada, where that church was protected by treaty, the change of Imperial policy towards Catholics was to be felt in every relation of life, civil, military, and ecclesiastical, by all persons professing that religion. Some years ago, a bishop of Southern Africa declared, that, until O'Connell's time, it was impossible for Catholics to obtain any consideration from the officials at the Cape of Good Hope. Could there be a more striking illustration of the magnitude of the movement, which, rising in the latitude of Ireland, flung its outermost wave of influence on the shores of the Indian ocean?

The adverse hosts to be encountered in this great contest, included a large majority of the rank and wealth of both kingdoms. The King, who had been a Whig in his youth, had grown into a Tory in his old age; the House of Lords were strongly hostile to the measure, as were also the universities, both in England and Ireland; the Tory party, in and out of Parliament; the Orange organization in Ireland; the civil and military authorities generally, with the great bulk of the rural magistracy and the municipal authorities. The power to overcome this power should be indeed formidable, well organized and wisely directed.

The Lord Lieutenant selected by Mr. Canning, was the Marquis of Anglesea, a frank soldier, as little accustomed to play the politician as any man of his order and distinction could be. He came to Ireland, in many respects the very opposite of Lord Wellesley; no orator certainly, and so far as he had spoken formerly, an enemy rather than a friend to the Catholics. But he had not been three months in office when he began to modify his views; he was the first to prohibit, in Dublin, the annual Orange outrage on the 12th of July, and by subsequent, though slow degrees, he became fully convinced that the Catholic claims could be settled only by Concession. Lord Francis Leveson Gower, afterwards Earl of Ellesmere, accompanied the Marquis as Chief Secretary.

The accession to office of a prime minister friendly to the Catholics, was the signal for a new attempt to raise that "No-Popery" cry which had already given twenty years of political supremacy to Mr. Perceval and Lord Liverpool. In Ireland, this feeling appeared under the guise of what was called "the New Reformation," which, during the summer of 1827, raged with all the proverbial violence of the odium theologicum from Cork to Derry. Priests and parsons, laymen and lawyers, took part in this general politico-religious controversy, in which every possible subject of difference between Catholic and Protestant was publicly discussed. Archbishop Magee of Dublin, the Rev. Sir Harcourt Lees, son of a former English placeman at the Castle, and the Rev. Mr. Pope, were the clerical leaders in this crusade; Exeter-Hall sent over to assist them the Honourable and Reverend Baptist Noel, Mr. Wolff, and Captain Gordon, a descendant of the hero of the London riot of 1798. At Derry, Dublin, Carlow, and Cork, the challenged agreed to defend their doctrines. Father Maginn, Maguire, Maher, McSweeney, and some others accepted these challenges; Messrs. O'Connell, Shiel, and other laymen, assisted, and the oral discussion of theological and historical questions became as common as town talk in every Irish community. Whether, in any case, these debates conduced to conversion is doubtful; but they certainly supplied the Catholic laity with a body of facts and arguments very necessary at that time, and which hardly any other occasion could have presented. The Right Rev. Dr. Doyle, however, considered them far from beneficial to the cause of true religion; and though he tolerated a first discussion in his diocese, he positively forbade a second. The Archbishop of Armagh and other prelates issued their mandates to the clergy to refrain from these oral disputes, and the practice fell into disuse.

The notoriety of "the Second Reformation" was chiefly due to the ostentatious patronage of it by the lay chiefs of the Irish oligarchy. Mr. Synge, in Clare, Lord Lorton, and Mr. McClintock at Dundalk, were indefatigable in their evangelizing exertions. The Earl of Roden—to show his entire dependence on the translated Bible—threw all his other books into a fish pond on his estate. Lord Farnham was even more conspicuous in the revival; he spared neither patronage nor writs of ejectment to convert his tenantry. The reports of conversions upon his lordship's estates, and throughout his county, attracted so much notice, that Drs. Curtis, Crolly, Magauran, O'Reilly, and McHale, met on the 9th of December, 1826, at Cavan, to inquire into the facts. They found, while there had been much exaggeration on the part of the reformers, that some hundreds of the peasantry had, by various powerful temptations, been led to change their former religion. The bishops received back some of the converts, and a jubilee established among them completed their reconversion. The Hon. Mr. Noel and Captain Gordon posted to Cavan, with a challenge to discussion for their lordships; of course, their challenge was not accepted. Thomas Moore's inimitable satire was the most effective weapon against such fanatics.

The energetic literature of the Catholic agitation attracted much more attention than its oral polemics. Joined to a bright army of Catholic writers, including Dr. Doyle, Thomas Moore, Thomas Furlong, and Charles Butler, there was the powerful phalanx of the Edinburgh Review led by Jeffrey and Sidney Smith, and the English liberal press, headed by William Cobbett. Thomas Campbell, the Poet of Hope, always and everywhere the friend of freedom, threw open his New Monthly, to Shiel, and William Henry Curran, whose sketches of the Irish Bar and Bench, of Dublin politics, and the county elections of 1826, will live as long as any periodical papers of the day. The indefatigable Shiel, writing French as fluently as English, contributed besides to the Gazette de France a series of papers, which were read with great interest on the Continent. These articles were the precursors of many others, which made the Catholic question at length an European question. An incident quite unimportant in itself, gave additional zest to these French articles. The Duke de Montebello, with two of his friends, Messrs. Duvergier and Thayer, visited Ireland in 1826. Duvergier wrote a series of very interesting letters on the "State of Ireland," which, at the time, went through several editions. At a Catholic meeting at Ballinasloe, the Duke had some compliments paid him, which he gracefully acknowledged, expressing his wishes for the success of their cause. This simple act excited a great deal of criticism in England. The Paris press was roused in consequence, and the French Catholics, becoming more and more interested, voted an address and subscription to the Catholic Association. The Bavarian Catholics followed their example, and similar communications were received from Spain and Italy.

But the movement abroad did not end in Europe. An address from British India contained a contribution of three thousand pounds sterling. From the West Indies and Canada, generous assistance was rendered.

In the United States sympathetic feeling was most active. New York felt almost as much interested in the cause as Dublin. In 1826 and 1827, associations of "Friends of Ireland" were formed at New York, Boston, Washington, Norfolk, Charleston, Augusta, Louisville, and Bardstown. Addresses in English and French were prepared for these societies, chiefly by Dr. McNevin, at New York, and Bishop England, at Charleston. The American, like the French press, became interested in the subject, and eloquent allusions were made to it in Congress. On the 20th of January, 1828, the veteran McNevin wrote to Mr. O'Connell—"Public opinion in America is deep, and strong, and universal, in your behalf. This predilection prevails over the broad bosom of our extensive continent. Associations similar to ours are everywhere starting into existence—in our largest and wealthiest cities—in our hamlets and our villages—in our most remote sections; and at this moment, the propriety of convening, at Washington, delegates of the friends of Ireland, of all the states, is under serious deliberation. A fund will erelong be derived from American patriotism in the United States, which will astonish your haughtiest opponents."

The Parliamentary fortunes of the great question were at the same time brightening. The elections of 1826, had, upon the whole, given a large increase of strength to its advocates. In England and Scotland, under the influence of the "No-Popery" cry, they had lost some ground, but in Ireland they had had an immense triumph. The death of the generous-hearted Canning, hastened as it was by anti-Catholic intrigues, gave a momentary check to the progress of liberal ideas; but they were retarded only to acquire a fresh impulse destined to bear them, in the next few years, farther than they had before advanced in an entire century.

The ad interim administration of Lord Goderich gave way, by its own internal discords, in January, 1828, to the Wellington and Peel administration. The Duke was Premier, the Baronet leader of the House of Commons; with Mr. Huskisson, Lord Palmerston, in the cabinet; Lord Anglesea remained as Lord Lieutenant. But this coalition with the friends of Canning was not destined to outlive the session of 1828; the lieutenants of the late Premier were doomed, for some time longer, to suffer for their devotion to his principles.

This session of 1828, is—in the history of religious liberty—the most important and interesting in the annals of the British Parliament. Almost at its opening, the extraordinary spectacle was exhibited of a petition signed by 800,000 Irish Catholics, praying for the repeal of "the Corporation and Test Acts," enacted on the restoration of Charles II., against the non-Conformists. Monster petitions, both for and against the repeal of these acts, as well as for and against Catholic emancipation, soon became of common occurrence. Protestants of all sects petitioned for, but still more petitioned against equal rights for Catholics; while Catholics petitioned for the rights of Protestant dissenters. It is a spectacle to look back upon with admiration and instruction; exhibiting as it does, so much of a truly tolerant spirit in Christians of all creeds, worthy of all honour and imitation.

In April, "the Corporation and Test Acts" were repealed; in May, the Canningites seceded from the Duke's government, and one of the gentlemen brought in to fill a vacant seat in the Cabinet—Mr. Vesey Fitzgerald, member for Clare— issued his address to his electors, asking a renewal of their confidence. Out of this event grew another, which finally and successfully brought to an issue the century-old Catholic question.

The Catholic Association, on the accession of the Wellington-Peel Cabinet, had publicly pledged itself to oppose every man who would accept office under these statesmen. The memory of both as ex-secretaries—but especially Peel's—was odious in Ireland. When, however, the Duke had sustained, and ensured thereby the passage of the repeal of "the Corporation and Test Acts," Mr. O'Connell, at the suggestion of Lord John Russell the mover of the repeal, endeavoured to get his angry and uncompromising resolution against the Duke's government rescinded. Powerful as he was, however, the Association refused to go with him, and the resolution remained. So it happened that when Mr. Fitzgerald presented himself to the electors of Clare, as the colleague of Peel and Wellington, the Association at once endeavoured to bring out an opposition candidate. They pitched with this view on Major McNamara, a liberal Protestant of the county, at the head of one of its oldest families, and personally popular; but this gentleman, after keeping them several days in suspense, till the time of nomination was close at hand, positively declined to stand against his friend, Mr. Fitzgerald, to the great dismay of the associated Catholics.

In their emergency, an idea, so bold and original, that it was at first received with general incredulity by the external public, was started. It was remembered by Sir David De Roose, a personal friend of O'Connell's, that the late sagacious John Keogh had often declared the Emancipation question would never be brought to an issue till some Catholic member elect stood at the bar of the House of Commons demanding his seat. A trusted few were at first consulted on the daring proposition, that O'Connell himself, in despite of the legal exclusion of all men of his religion, should come forward for Clare. Many were the consultations, and diverse the judgments delivered on this proposal, but at length, on the reception of information from the county itself, which gave strong assurance of success, the hero of the adventure decided for himself. The bold course was again selected as the wise course, and the spirit-stirring address of "the arch-Agitator" to the electors, was at once issued from Dublin. "Your county," he began by saying, "wants a representative. I respectfully solicit your suffrages, to raise me to that station.

"Of my qualification to fill that station, I leave you to judge. The habits of public speaking, and many, many years of public business, render me, perhaps, equally suited with most men to attend to the interests of Ireland in Parliament.

"You will be told I am not qualified to be elected; the assertion, my friends, is untrue. I am qualified to be elected, and to be your representative. It is true that as a Catholic I cannot, and of course never will, take the oaths at present prescribed to members of Parliament; but the authority which created these oaths (the Parliament), can abrogate them: and I entertain a confident hope that, if you elect me, the most bigoted of our enemies will see the necessity of removing from the chosen representative of the people an obstacle which would prevent him from doing his duty to his king and to his country."

This address was followed instantly by the departure of all the most effective agitators to the scene of the great contest. Shiel went down as conducting agent for the candidate; Lawless left his Belfast newspaper, and Father Maguire his Leitrim flock; Messrs. Steele and O'Gorman Mahon, both proprietors in the county, were already in the field, and O'Connell himself soon followed. On the other hand, the leading county families, the O'Briens, McNamaras, Vandeleurs, Fitzgeralds and others, declared for their old favourite, Mr. Fitzgerald. He was personally much liked in the county; the son of a venerable anti-Unionist, the well-remembered Prime Sergeant, and a man besides of superior abilities. The county itself was no easy one to contest; its immense constituency (the 40-shilling freeholders had not yet been abolished), were scattered over a mountain and valley region, more than fifty miles long by above thirty wide. They were almost everywhere to be addressed in both languages—English and Irish—and when the canvass was over, they were still to be brought under the very eyes of the landlords, upon the breath of whose lips their subsistence depended, to vote the overthrow and conquest of those absolute masters. The little county town of Ennis, situated on the river Fergus, about 110 miles south-west of Dublin, was the centre of attraction or of apprehension, and the hills that rise on either side of the little prosaic river soon swarmed with an unwonted population, who had resolved, subsist how they might, to see the election out. It is hardly an exaggeration to say that the eyes of the empire were turned, during those days of June, on the ancient patrimony of King Brian. "I fear the Clare election will end ill," wrote the Viceroy to the leader of the House of Commons. "This business," wrote the Lord Chancellor (Eldon), "must bring the Roman Catholic question to a crisis and a conclusion." "May the God of truth and justice protect and prosper you," was the public invocation for O'Connell's success, by the bishop of Kildare and Leighlin. "It was foreseen," said Sir Robert Peel, long afterwards, "that the Clare election would be the turning point of the Catholic question." In all its aspects, and to all sorts of men, this, then, was no ordinary election, but a national event of the utmost religious and political consequence. Thirty thousand people welcomed O'Connell into Ennis, and universal sobriety and order characterized the proceedings. The troops called out to overawe the peasantry, infected by the prevailing good humour, joined in their cheers. The nomination, the polling, and the declaration, have been described by the graphic pen of Shiel. At the close of the poll the numbers were—O'Connell, 2,057; Fitzgerald, 1,075; so Daniel O'Connell was declared duly elected, amidst the most extraordinary manifestations of popular enthusiasm. Mr. Fitzgerald, who gracefully bowed to the popular verdict, sat down, and wrote his famous despatch to Sir Robert Peel: "All the great interests," he said, "my dear Peel, broke down, and the desertion has been universal. Such a scene as we have had! Such a tremendous prospect as is open before us!"

This "tremendous prospect," disclosed at the hustings of Ennis, was followed up by demonstrations which bore a strongly revolutionary character. Mr. O'Connell, on his return to Dublin, was accompanied by a levee en masse, all along the route, of a highly imposing description. Mr. Lawless, on his return to Belfast, was escorted through Meath and Monaghan by a multitude estimated at 100,000 men, whom only the most powerful persuasions of the Catholic clergy, and the appeals of the well-known liberal commander of the district, General Thornton, induced to disperse. Troops from England were ordered over in considerable numbers, but whole companies, composed of Irish Catholics, signalized their landing at Waterford and Dublin by cheers for O'Connell. Reports of the continued hostility of the government suggested desperate councils. Mr. Ford, a Catholic solicitor, openly proposed, in the Association, exclusive dealing and a run on the banks for specie, while Mr. John Claudius Beresford, and other leading Orangemen, publicly predicted a revival of the scenes and results of 1798.

The Clare election was, indeed, decisive; Lord Anglesea, who landed fully resolved to make no terms with those he had regarded from a distance as no better than rebels, became now one of their warmest partisans. His favourite counsellor was Lord Cloncurry, the early friend of Emmet and O'Conor; the true friend to the last of every national interest. For a public letter to Bishop Curtis, towards the close of 1828, in which he advises the Catholics to stand firm, he was immediately recalled from the government; but his former and his actual chief, within three months from the date of his recall, was equally obliged to surrender to the Association. The great duke was, or affected to be, really alarmed for the integrity of the empire, from the menacing aspect of events in Ireland. A call of Parliament was accordingly made for an early day, and, on the 5th of March, Mr. Peel moved a committee of the whole House, to go into a "consideration of the civil disabilities of his Majesty's Roman Catholic subjects." This motion, after two days' debate, was carried by a majority of 188. On the 10th of March the Relief Bill was read for the first time, and passed without opposition, such being the arrangement entered into while in committee. But in five days all the bigotry of the land had been aroused; nine hundred and fifty-seven petitions had already been presented against it; that from the city of London was signed by more than "an hundred thousand freeholders." On the 17th of March it passed to a second reading, and on the 30th to a third, with large majorities in each stage of debate. Out of 320 members who voted on the final reading, 178 were in its favour. On the 31st of March it was carried to the Lords by Mr. Peel, and read a first time; two days later, on the 2nd of April, it was read a second time, on motion of the Duke of Wellington; a bitterly contested debate of three days followed; on the 10th, it was read a third time, and passed by a majority of 104. Three days later the bill received the royal assent, and became law.

The only drawbacks on this—great measure of long-withheld justice, were, that it disfranchised the "forty-shilling freeholders" throughout Ireland, and condemned Mr. O'Connell, by the insertion of the single word "hereafter," to go back to Clare for re-election. In this there was little difficulty for him, but much petty spleen in the framers of the measure.

While the Relief Bill was still under discussion, Mr. O'Connell presented himself, with his counsel, at the bar of the House of Commons, to claim his seat as member for Clare. The pleadings in the case were adjourned from day to day, during the months of March, April, and May. A committee of the House, of which Lord John Russell was Chairman, having been appointed in the meantime to consider the petition of Thomas Mahon and others, against the validity of the election, reported that Mr. O'Connell had been duly elected. On the 15th of May, introduced by Lords Ebrington and Duncannon, the new member entered the House, and advanced to the table to be sworn by the Clerk. On the oath of abjuration being tendered to him, he read over audibly these words—"that the sacrifice of the mass, and the invocation of the blessed Virgin Mary, and other saints, as now practised in the Church of Rome, are impious and idolatrous:" at the subsequent passage, relative to the falsely imputed Catholic "doctrine of the dispensing power" of the Pope, he again read aloud, and paused. Then slightly raising his voice, he bowed, and added, "I decline, Mr. Clerk, to take this oath. Part of it I know to be false; another part I do not believe to be true."

He was subsequently heard at the bar, in his own person, in explanation of his refusal to take the oath, and, according to custom, withdrew. The House then entered into a very animated discussion on the Solicitor General's motion "that Mr. O'Connell, having been returned a member of this House before the passing of the Act for the Relief of the Roman Catholics, he is not entitled to sit or vote in this House unless he first takes the oath of supremacy." For this motion the vote on a division was 190 against 116: majority, 74. So Mr. O'Connell had again to seek the suffrages of the electors of Clare.

A strange, but well authenticated incident, struck with a somewhat superstitious awe both Protestants and Catholics, in a corner of Ireland the most remote from Clare, but not the least interested in the result of its memorable election. A lofty column on the walls of Deny bore the effigy of Bishop Walker, who fell at the Boyne, armed with a sword, typical of his martial inclinations, rather than of his religious calling. Many long years, by day and night, had his sword, sacred to liberty or ascendancy, according to the eyes with which the spectator regarded it, turned its steadfast point to the broad estuary of Lough Foyle. Neither wintry storms nor summer rains had loosened it in the grasp of the warlike churchman's effigy, until, on the 13th day of April, 1829—the day the royal signature was given to the Act of Emancipation —the sword of Walker fell with a prophetic crash upon the ramparts of Derry, and was shattered to pieces. So, we may now say, without bitterness and almost without reproach, so may fall and shiver to pieces, every code, in every land beneath the sun, which impiously attempts to shackle conscience, or endows an exclusive caste with the rights and franchises which belong to an entire People!



END