This is the gentleman who is intrusted with the conversion of poor Eugene O'Clery, the Irish emigrant orphan; and he set about the work in right earnest fashion.



CHAPTER XX.

THE SAME, CONTINUED.

During the first two months, Eugene had comparatively but little to fear from the bigotry of his protector at Greenditch; but he was not indebted for this limited peace to the generosity of Mr. Shaw Gulvert. Indeed, that ignorant and cruel man dared not to execute his designs regarding the little confessor of the cross, while his two hired men, named Devlin, were in his house to enlighten his ignorance and reprimand his audacity. These two young men, brothers, were hired for a year by Gulvert, under the impression that they were native born; but after the contract between them was signed, and especially when Friday came on, Mr. Gulvert found he was gulled, and ran off to the parson, one Waistcoat, to see what was to be done. The young men told him not to be alarmed if he thought their presence would endanger his peace of mind, or that any dangerous consequences were to be apprehended from two such formidable soldiers of the Pope as they were; that he could easily get rid of them by paying them their year's wages, and they would go elsewhere to work; but that, while in his house, they insisted on perfect religious and mental independence. "And in future," said they, "we expect to see cooked and on the table, on Fridays and fast days, such food as we can partake of without scruple of conscience, or violating the rules of the Catholic religion, of which we are unworthy members."

"This is strange," said Gulvert; "why did you not tell me ye belonged to Rome, and were Irish?"

"Why did we not tell you? Because you did not ask us. And besides, boss, you hired us to work, and not to worship or believe according to your notion."

"I have never before kept a Papist to work for me," said he, drawing a heavy sigh.

"Well, boss, you can't know much about them, then. Perhaps you will be agreeably disappointed, and find that, if we do not join your very long prayers, we will work as well as the most red-hot Presbyterian."

"I am much in doubt about that," said the boss.

"Why so, boss? Can we not handle the plough, use the scythe, or the cradle as well as if we were of your school of heresy?"

"I allow; but the good book says that 'men don't gather grapes of thorns, or figs of thistles;' so I am afraid my crops would not prosper, if religious men were not employed in my fields."

"O, you need not be alarmed, boss. God makes his sun to shine on the good and the bad; and though we Papists appear very wicked in your pious Presbyterian eyes, or in those of your amiable Methodist lady here, we will guaranty your crops will be as good as those of your neighbors, otherwise we will ask no pay. Ain't this fair?"

"Yes; but the good book, you know. The Bible says so plainly," answered the wife, "that men gather not grapes of thorns, or figs of thistles."

"Bless you, madam," said the elder Devlin, "you are mistaken in the meaning of that text, which has a figurative sense, and has no reference to corn, pumpkins, rye, or any other crop that your farm produces."

She shook her head in dissent to this speech, and in a most sanctified tone said, "Our minister, Dr. Waistcoat, always applied that text to the Papists when advising us against employing Romanist hired help."

"That only proved him a booby, madam," said Devlin. "That text partly alludes to the Presbyterian sect, and partly to the Methodist, to which you belong."

"I would like to see how you can show that," said she, affecting great learning in such interpretations.

"As clear as mud, madam," resumed Devlin. "The Presbyterian religion is the 'thorn' tree on which no 'grapes' grow; for that sect reject the Holy Eucharist, containing the blood of Christ, of which the grape is a figure. It is full of thorns, for it persecutes and stings the head of the Savior in his representative the pope; and it produces no 'grape,' no sacrament, no good works, no refreshing food or drink. Again: the 'thistle,' that produces no figs, is the Methodist religion; because, though it has plenty of stings and prickles to wound the hand that touches it, the very ass that goes the road can bite off its head. Or, in other words, though ye Methodists are malicious enough, all your malice is harmless to the church, and a very fool can refute or crop the most formidable of your arguments."

This queer private interpretation disconcerted the learned boss and his better half, and during the remainder of the service of the Devlins they did not hear much more about the religious interpretations of these professors of two contradictory sectarian creeds. The Devlins showed, not only to the boss and his wife, that they knew more about the Bible than themselves, but the minister, Mr. Waistcoat, was soon convinced, by conversation with them, that they were not to be duped. The consequence was, that the persecution to which Eugene was subjected was arrested for a time; and it was not till after the Devlins were paid off that this innocent child was again subjected to a series of punishments and brutal treatment without parallel in the records of modern persecution.

Every Friday that the young confessor refused, after the example of holy Eleazer, "to eat flesh, or go over to the life of the heathens," (2 Mac. vi. 24.) he was compelled to go without food till the Sunday following. He was flogged with a "black snake," till the blood flowed in rills, every time he refused going to meeting. He was compelled to stand out under rain and storm, scorching sun and chilling frost, during the time the family spent in prayer. Yes, tied with a thong to the pump by his little soft, white hands, the juvenile martyr had to bear the merciless violence of the elements, or consent to share in the blasphemous prayers of his persecutors! And, O God! worse than all, they robbed him of his rosary, and of the little bunch of shamrocks which were the only legacy of his dying mother to him, and which his sister Bridget and he took so much pains to keep alive in a small glass vase brought from Ireland. The "Agnus Dei" and "Gospel" which it is usual with Irish Catholic children to wear around the neck, were also forcibly stripped off his person and put into the stove.

All his much-prized memorials were now gone—his beads, or rosary, with the crucifix attached, to remind him of his Redeemer; his little vase of shamrocks, to remind him of Ireland and St. Patrick; and his "Gospel of St. John," and "Agnus Dei," to recall to his mind his dignity and obligations as a believer in the gospel of Jesus Christ, and his confidence in the Lamb of God who took away his sins. These constituted all the riches and treasure of Eugene, and of these he was plundered and stripped ere he was confined in the old deserted house that stood a few rods away from the dwelling house, and where soon all the persecutions he suffered were terminated.

One evening in October, the team of Mr. Gulvert broke loose from the post to which they were tied while he was at meeting, and, taking fright, rushed along at full speed on a narrow by-road by the river that ran through the village, till, coming in contact with the root of a tree that protruded from the road, the horses and wagon were precipitated over a fall of some twenty feet into the channel of the river beneath. As the night was dark, and the road the animals took in their furious course was not known, it was not till next morning that the fate of the team was discovered, though not only Gulvert himself, but his hired help, including his servant girl and wife even, were out all night on the search for them.

If the most unexpected calamity had visited these enlightened Christians—if two of their children, instead of two of their horses, had met with a sudden death,—their grief could not be more heartrending or despairing than on this occasion. The whole family was in an uproar. There were wringing of hands, lamentable cries, and bewailings the most bitter, of the death of the best team in the town of Greenditch. The very children, down to the youngest of six years old, joined their tears to those of their parents and the adult members of the family. Not a wink was slept, not a morsel of victuals cooked, nor even a fire kindled in Mr. Culvert's house that night, and it was more than a week before the pious Mrs. Gulvert could be consoled or prevailed on to show herself down stairs. She was either really sick, or affected sickness, so that it was doubted whether or not she could survive the loss of her "darling team." O, what a loss was there! "The team would fetch two hundred dollars between two brothers, and it was only last month the new wagon cost seventy or eighty dollars; and all now gone."

"What a misfortune that I went out to hear that preacher at all on the Sabbath!" said Gulvert. "Had I remained at home, or walked down to meeting, I would be three hundred dollars richer to-day than I am now."

"Pa, where were the two Paddies, Pete and Bill, that they did not mind the team while you were in meeting?" said young Harry.

"Hang the cusses, Harry! They wanted to hear the preacher, too," answered the father.

"If I were you, pa," said little Libby, "I would keep the price of the hosses out of Pete and Bill's wages, the ugly fellows, that did not mind and keep the team from running away."

"That would be but sarving 'em right, Lib," said her mother, heaving a sigh.

"Yes, wife," said Gulvert, "that I would gladly do; but you know they are in my debt. I will be glad enough if they wait to work out the money that I have advanced them."

"You didn't advance them money, did you, Gulvert?" said his wife.

"Yes, I did that," said he, "by the advice of that old fool Parson Waistcoat, who expected, as he succeeded in converting Pete and Bill Kurney, that he would also convert the rest of their friends, if they were out here from Popish Ireland."

"O Gulvert," said his better half, sobbing again anew, "you will kill me! I cannot live with you, that is the amount of it! How dare you, sir, lend money, or dispose, of my means, without first having consulted me! I lay my death at your door!" she added, in a sharp, angry tone.

"Dear wife, don't blame me——"

"Away, old man!" she interrupted, "away, and leave me here to despair! I fear I will never again leave this bed; and if I find myself able, I shall never after spend a day in your house, but go back to my native state, and take out a bill of divorce against a man who knows nothing but to spend and squander the means of his family."

"O ma," said Libby, "do go away from father, the ugly fool, and I will go with you, won't I?"

"He ain't nothing else, sis," said she, "but a poor ugly fool, a shiftless, good-for-nothing old man. O, me! O, me! I could easily have known that this would be the case, from the dreams I had for two nights."

"I had a dream too, ma," said sis, who, though only going in her eighth year, was perfectly well versed in all the arcana of the science of interpretation. "I dreamed I saw you crying, ma," continued Lib, "and that there was blood on the stairs, and all way up garret, and that Shaw, my father, had spilt the blood all round."

"That's just it, sis," said her mother; "the blood signifies the death of our 'darling team;' my crying is on account of them; and Shaw, the fool, your father, was the cause of all this trouble, and that is why he appeared to you to spill the blood. My dream was not so clear as yours, but I could have guessed that something was going to be the matter."

Poor Gulvert was in great pain, in consequence, among other things, of the oft-repeated threat of his wife to separate from him; and, to give vent to his sorrowful reflections, he went up garret as quietly as he could, and folding himself up in several heavy "comforters," or padded quilts, he forgot his grief by falling into a sound sleep. Meantime Pete and Bill Kurney, the two Irish converts of Parson Waistcoat, seeing things in confusion, thought that now was the time for them to free themselves forever from the hypocrisy, as well as bad board, of Mr. Culvert; and, to add to the grief of Mrs. Gulvert, next morning they were not to be had. These knowing fellows, hearing of Gulvert's character, put themselves in his way, and being questioned as to the nature of their doctrines, and finding them suitable to his taste, he hired them, and brought them home to work on his farm. They not only became "converts" during the first week in his house, but went to meeting regularly, where they were complimented on their highmindedness and independence in shaking off Popery, and got frequent chances to tell their experience. Besides their hypocrisy, these were thorough scoundrels; for they not only robbed their employer of the two hundred dollars which he had advanced them to bring out their parents from the old country, but in addition to this, and to the severity of the punishments which their apostasy occasioned Eugene, these consummate miscreants seduced the two sisters of Mr. Gulvert, one of them an old maid, whom they imposed upon by their lying representations and profane discourses. Here was a little more of the natural fruit of Mr. Gulvert's great zeal for his sect. His two hired men were gone, without having served one eighth of the two years they had agreed to work for the money advanced to them; both his sisters, pious things, yielding to temptation, were in a fair road to disgrace; and, to cap the climax of the unfortunate man's guilt and remorse, Eugene O'Clery, neglected in his prison in the old house, on the morning of All Saints' day, first of November, was found dead on its damp floor! Yes, this spotless, innocent, and almost infant but heroic confessor of Christ, after a course of worse than pagan persecution continued for more than two years, in the midst of legions of blessed spirits passed out of this world, to add to the joy and glory of heaven by his heroic virtues. O ye mock philanthropists, ye lovers, on the lip, of freedom of conscience, where was your voice, where your sympathy, where your indignation, where your meetings, speeches, and resolutions, when this Catholic child, this destitute orphan, this noble son of Catholic Ireland, this spotless confessor and glorious martyr of Christ, was being sacrificed, like his divine Master, to the demon of cruel sectarianism? O, the blood of this innocent Abel, of this infant martyr, shed by the cruel Herod of Presbyterianism, will cry to Heaven for vengeance on your heads, and bring a curse on your hypocrisy and dissimulation.

The news of Eugene's death, communicated by the servant maid, created a sudden fear, but very little sympathy, in the brutal family of Mr. Gulvert. Overwhelmed by the loss of their "darling team," and confounded by the loss of the money which the mock converts succeeded in cheating them of, they had neither tears nor sympathy to spare for such a trifle as the death of a "little Papist child."

The servant girl, however, who was a Scotch lassie, called Jane McHardy, cried bitterly over the death of the "poor orphan laddie," and, in company with two neighboring workmen, or cotters, who passed for Protestant Irishmen, watched around the corpse all night, and on the day of its interment in the pagan cemetery, situated in a barren corner of Gulvert's farm, they lingered for a considerable time around the spot, to the scandal of the religious people who assembled to take a look at the "face of the dead," and who began to suspect that those two pretended Protestants were Catholics in disguise. Their suspicions were well founded, as their subsequent conduct proved; for the two cotters, on the Sunday following Eugene's death, went to the meeting house for the last time, where they, in giving their experience, boldly professed themselves Catholics, asked pardon of the people for having deceived and imposed on the public, inveighing, at the same time, against the system of persecution and underhand proselytism that prevailed, and which produced the death of Eugene O'Clery.

"Your ministers think they have great merit," said the Irish cotters, whose names were Lee and Twohy, "when they succeed in causing a lax Catholic to trample on every precept of his religion and to perjure himself; but as God is just, and as those who counsel to evil partake of its guilt, and will have to suffer its punishment, so will all the sins that your minister's cruel advice led us to commit be laid to his charge before the just tribunal of Christ."

After this speech, the two Irish Catholic cotters retired from the meeting, and ever since these two men have proved, by their repentance, zeal, humility, and perseverance, that, though they fell from the external practice of their faith, they did so influenced by the evil advice and misrepresentations of persons who took advantage of their inexperience and poverty to lead them astray. They were gradually, however, becoming reconciled to the hard life of hypocrisy and sin which they were induced to enter on, and might have forever continued in the reprobate path on which, in an evil hour, they walked, had not the cruel martyrdom of the holy orphan child aroused them from their slumbers. Thus, as of old, does the "blood of martyrs become the seed of new Christians;" and thus is Erin, even in America, still true to her Heaven-appointed destiny—which is, that of being a missionary and a martyr in the new world as well as in the old.



CHAPTER XXI.

"Considerate, et videte si est dolor sicut dolor meus." "Attend, and see if there be any sorrow like to my sorrow."

LAM. JER.

There was a complete suspension of the ordinary occupations on the farm of Gulvert for near ten days, owing to the trials with which his family was visited. The wife was still confined to her room, and continually threatening her husband with the divorce, who, on his part, had no heart to conduct the necessary work of his farm, he felt so dispirited at the loss of his team and of the money out of which "his converts" had tricked him. Add to this that there were very ugly rumors going the round of the neighborhood in reference to the ill usage the little Irish orphan met with. While he was living and in suffering, there was nobody to sympathize with him or to say a word in his favor; but now, when that sympathy could do him no good, according to the custom of modern philanthropy, there was an abundance on hand, and the conduct of Shaw Gulvert, as the agent of Parson Waistcoat, was censured by a thousand tongues. This is characteristic of Protestant charity: when one is dying of hunger, or forced to beg a crum of bread, she shuts her ears, and points to the prison or poorhouse, as the only proper retreat for whoever is compelled to commit the sin of mendicity; but no sooner does the victim of her own neglect or misdirected benevolence die, no sooner is he out of the reach of all human relief, than the heralds of Protestant charity gather round his tomb, to proffer their assistance, aid, and liberality—like the Jews building the tombs of the prophets put to death by their own malice.

This was the case in the instance here related. Some were for having the body of the martyred Eugene exhumed, to see if there were any marks of violence visible. Some proposed to raise a collection to have a monument raised on his grave, and all unanimously condemned Gulvert's cruelty to the "dear little child." What principally turned the current and force of public opinion against Gulvert was, that he was impudent enough to go and demand restitution of Parson Waistcoat, of the money that, on account of his recommendation, he advanced to the runaway converts. And the parson, to be revenged on Gulvert, on next meeting day called on the congregation for their prayers, to save said Gulvert from the relapsing gulf into which he had fallen. The parson, enraged at being held accountable for the money lost by Gulvert, through his own "want of godliness," as he termed it, and incensed on account of Gulvert's declaration of deserting his church, held him up continually as a stray sheep, and already, if not lost, far advanced on the broad way to perdition. In the midst of this excitement, the progress of public feeling against Gulvert was suddenly checked by the following afflicting and sudden accidents.

The wife of Gulvert, being a Boston lady, of course was altogether in favor of the Sons of Temperance; but, by some means or other, she happened always to keep a little in the house for medicinal purposes. It was well known, among the well informed, that this lady, having been "jilted," or, in other words, deceived, by a merchant in her native city, who promised to marry her, was subject to frequent melancholy attacks, and on these occasions especially did she make use of "medicinal brandy." She suffered from one of these periodical attacks now, and, consequently, the medicinal glass was always within her reach. On the small stand by her bed stood two tumblers, one containing the medicinal "eau de vie," and the other was half full of vinegar.

She ordered Jane, on this fatal day, to pour a little laudanum into that tumbler that contained the vinegar, to see if, by applying it to her temples, it would not allay the terrible headache which she said had tormented her. Instead of pouring the poison into the vinegar glass, where would the Scotch Abigail empty the cruet but into the tumbler with the brandy in it? Her mistress soon after quaffed off the liquor into which the poisonous drug had been poured, and in an hour after she was a lifeless corpse. This was not all; for, on the day of the funeral, young Harry, Mr. Gulvert's son and heir, in order to show his devotion to his beloved parent's remains, was all the morning busy in collecting flowers with which to deck the room where she was laid in state, and, attempting to reach a flower that grew out of the side of a deep, deserted well, in the lower end of the garden, the little fellow fell in and was drowned. "When the feet of them who buried" Mrs. Gulvert "were at the door," they found out the corpse of Harry was at the bottom of the well. It was a long time before any body could be induced to go into that well, as well because it was very deep as on account of the prevalent report in the neighborhood that Gulvert's father had killed a negro and cast him into the well, with heavy weights attached to him. After several unsuccessful attempts to raise the body, they at length succeeded, by the aid and undaunted courage of a young man who was just after riding up to the crowd, and who, on learning the cause of such a gathering, generously volunteered to go into the well, notwithstanding the hints he received from some of the bystanders that the "nigger" was at the bottom. In a few minutes Paul O'Clery was at the bottom of the "enchanted well," and, amid shouts of "Bravo!" and "Well done!" almost instantly returned, with the lifeless body of little Harry in his arms. But what's this that he finds tangled in the drowned child's hands? It is surely the beads of his beloved mother, which she bequeathed as her dying legacy to his youngest brother Eugene. How did it get into the well? He trembled visibly as it struck his mind that possibly Eugene might have fallen in too.

"Are you sure there is nobody else in?" said he to the bystanders.

"No, there ain't nobody else in," said Gulvert; "all we have left, now, are around here."

"And how came this relic to get into the well?" said Paul. "I think I saw this before."

"That? O, that's a toy that a young Papist orphan which we had used to say his prayers on."

"And where is that orphan now? O, tell me, where is he? For God's sake tell me, where is my beloved brother?" exclaimed Paul.

"He is dead."

"O, don't mock me, but tell me the truth. I assure you I am a brother of the orphan child, Eugene O'Clery. What has become of him?"

"We do not joke, my young gentleman," said an aged man in the crowd. "Your brother, the orphan you allude to, died suddenly on the night of the first of this month, and was interred in yon mound on the second of the month."

"O Lord! O Lord! grant me patience. O my brother! O Eugene! O beloved child of our hearts! what has become of you? Did you die on your bed, or meet with an accident? or how did these beads you loved so well come into this horrid, pestiferous well? O, woe is me! Why did I ever let you out of my sight? Why did I not remain in servitude and slavery, rather than let you into the care of the cruel, false-hearted stranger? O villanous deceiver! O infamous prevaricator! Parson Dilman, why did I listen to your seductive promises?"

The reader may imagine, for we cannot adequately describe, the burden of woe and grief which took possession of the soul of Paul when he found that his darling brother, on whose account he suffered so much anxiety and came such a distance, was gone forever from his sight. And when he learned how he died; how, after countless tortures, by whippings, by hunger, and by confinement, the delicate martyr of Christ was allowed to perish on the damp floor of an old, deserted house; how he was deprived of the memorials of his faith and country; how he was buried with as little ceremony, and as much indifference, as if he had been an irrational animal,—when he learned all these circumstances from the two Irish cotters, Lee and Twohy, it took him to pray continually not to yield to feelings of hatred and revenge.

A circumstance related to him, however, by the peasants, whose hospitality Paul consented to avail himself of for a few days, served to reconcile him to Eugene's fate, and to inspire him with the most exalted sentiments of forgiveness and good will towards the murderers of his brother. Every night since Eugene's burial a bright column of light was seen rising from his tomb, and terminating in the heavens above, where the column became gradually wider, till it became like a wide circle of glory, similar to that which appears around the moon on a winter's night, when the atmosphere is at the snowing temperature. In the centre of the circle appeared a beautiful cross of most perfect proportions, and so bright in the bright circle that it was perfectly dazzling, and the sight could with difficulty be fixed on it for an instant.

This phenomenon was seen by the two Irish cotters frequently, and all the neighbors around had observed the lower part of the column, but concluded that it was phosphorus, which, they said, from some cause or other, either the nature of the soil or from the bodies interred there, ascended to the clouds, attracted by some atmospheric body there. Paul, too, was blessed with this happy sight, but without indulging in the gratification of a too curious or protracted observation of this vision; and being fully convinced that it was no phosphoric combination of natural phenomena, concluded to take off the body of his beloved brother, and have it interred, in a Christian manner, in the same consecrated tomb in which the remains of his father reposed. He was also fortunate enough, by the payment of a liberal bonus, to succeed in raising the body of his mother, whose tomb he was able to find out, by a measurement which, on the day of her interment, he had made, and from certain stones placed by him at the head of her coffin.

Thus, by the piety of a son and a brother, were the three bodies of these members of this pious and renowned family united again after a temporary separation. "Lovely and comely in their life, even in death they were not divided." In a Catholic cemetery, in the vicinity of New York, can now be seen a beautiful monument of Italian marble, with the names, ages, and places of the nativity of Arthur O'Clery, and his wife Cecilia, and their son Eugene, inscribed in a neat cruciform slab in one of the faces of the monument. In another slab are carved, in "bold relief," the little vase of shamrocks brought by the family from Ireland, together with the Rosary and Cross, suspended from the hand of the virgin holding the child. On the third square of the tomb is conspicuous a figure of Erin, holding in her right hand a crucifix, and with the left hand pointing it to her children, with the words, "Sola spes nostra, ubi crux ibi patria"—"This is our only hope; wherever the cross is honored, call that your country."

After having seen to the proper execution of all things in reference to the tomb of his family, Paul O'Clery, with a heavy heart, returned to acquaint his little brother Patrick and sister Bridget about the fate of Eugene. He did not forget, however, before quitting the last resting-place of his parents and brother, to have the grave fenced round with a neat iron rail; and fixing all inside the fence in the form of two pretty flower beds, he, with his own hands, carefully planted the roots of the shamrocks which were brought from Ireland, and which he luckily found in Mr. Gulvert's kitchen garden, where they had been thrown, after having been taken from Eugene. And to this very day these shamrocks flourish—neither frost, nor cold, nor parching heat, nor inclement seasons being able to retard their growth; as if their verdure and flourishing vegetation were supplied from the pure and genuine Irish clay to which the bodies of the three O'Clerys have been long since reduced.

Paul now saw his people reduced by more than one half. When they left Ireland, they were seven in number; now they were only three. He was too well trained in Christian resignation, however, to repine at what evidently appeared to him the dispensation of Heaven. After the example of holy Job, therefore, he praised the Lord, to whom, if he deprived him of his good parents, he was also indebted for being placed under the care of such patterns of virtue. These several trials, and the consequent distractions in which they involved him, made him more disgusted than ever with the world; and his desire to consecrate himself to God in the holy priesthood became stronger and stronger every day. The Almighty seemed to have some special mission in view for this spotless child of St. Patrick, when his mercy had conducted him, like the children in the fiery furnace, so early through such meritorious trials and sufferings, as it requires the most faithful correspondence with grace to endure, and it falls to the lot of a few to encounter.

The end of all his difficulties and trials had now arrived. From this day forward the breeze that bore him along in his ecclesiastical voyage became fairer and fairer, till, advancing from virtue to virtue, and honor to honor, he became the glory of the church, and exercised such influence on the destinies of his countrymen and of those committed to his charge, that he might adopt the language of Joseph to his brethren: "God hath sent me before you into Egypt, that you may be preserved on the earth, and have food to live." (Gen. xlv. 7.) But this is anticipating what naturally should have its place at the conclusion of our narrative.



CHAPTER XXII.

THE DESERTED HOME OF THE ORPHANS.

"Now," said Murty O'Dwyer, one Sunday evening, as all the members of the Prying family were seated around the tea table, "will any body doubt the usefulness of confession? The very robber who, while under the influence of drink and evil advice, plundered the widow O'Clery and her orphans of their money, has returned from the scorching plains of the south, in obedience to the advice of the priest to whom he confessed, to make restitution; and he has made it."

"It beats all I ever heard," said Mr. Prying.

"That is only an ordinary occurrence with Catholics," rejoined Murty. "Thousands of dollars, and I might say millions of money, are yearly restored to those to whom it belongs, through the influence of this divine institution."

"I wonder what has Paul done with the rest of the money, after paying for the board of himself and his sister and brothers?" said Calvin.

"He has given me two hundred of it," said Murty, "to compensate me for what I lost on account of the malice of Dominie Boorman, the Presbyterian, because I could not believe according to his cruel code of irreligion. He paid one hundred dollars for masses for the soul of poor Cunningham, who died of fever and ague one week after his having made the restitution. Two thousand, I believe, Paul paid into the convent where his sister Bridget has gone to become a nun. And the rest, I believe, he spent in raising an elegant monument over his parents and beloved Eugene's remains. O, yes, I forgot; he paid five hundred dollars towards the new Catholic church, S.A., where his convert friends reside."

"It is to me the strangest thing on earth," said old Mrs. Prying, "how liberal these Catholics are in paying to the support of their religion. Where on earth do they get the means to put up such costly buildings as they have erected in scores, within my own knowledge, these past five years?"

"So far from this being strange," said Murty, "madam, it is the most natural thing in the world. We know the Catholic religion is true. We know it has God for its Author, and that through its teachings all men must be saved that will be saved. Knowing this, we understand the merit of supporting such an institution. What is the whole world to a man if he lose his soul? and how can a man save his soul, if true religion be wanting?"

"Ah, what a noble critter that Bridget O'Clery was!" said Calvin, changing the subject to her whose image stood uppermost in his mind, "What a pity," he continued, "that she should ever become a nun! Do nuns ever get married, Murty?"

"Don't you know so much yet, Calvin? Certainly, they never do get married. They vow to consecrate their hearts forever to God. In fact, they anticipate, here in this life, what all the blessed do in the next life—to live in God, and for God. I think the life of a holy nun," said Murty, kindling into enthusiasm, "is superior to that of an angel, and the merit far greater."

Here it is as well to state that Calvin Prying, of late years, lost all that zeal for stiff Presbyterianism that possessed him in his younger days,—an ordinary occurrence with American Protestant young men,—and that, instead of his former zeal, he now had the utmost indifference, if not contempt, for the teachers of the hard creed of his cruel namesake of Geneva. He had a heart, too; and though a phlegmatic and a rude one, it could not remain insensible to the chaste charms and virtuous beauty of Bridget O'Clery. For years this feeling was growing on him—the exhortations, and lectures, and advices of little Parson Gulmore to the contrary notwithstanding. In a word, though she was "Irish" and a pauper, in the slang of parsons and officials, and though the vulgar little dominie was continually ridiculing the Irish and the Catholics, Calvin saw that Bridget was beautiful in countenance, and light as a humming bird in heart—circumstances which insensibly made an impression on the rude material of which his own was made, creating there a feeling of love bordering on admiration and distant esteem. No sooner, however, did it reach his ears that the money was restored to the orphans, and he was told that Bridget was likely to have a portion of some thousands of dollars, than his former esteem and admiration, as if by magic art, was turned into love. And now, who dare say word against her? and how low, contemptible, and wicked the counsels of Parson Gulmore, who attempted to prejudice him against such a treasure, such a model of every virtue, such an angel, as she "always appeared to him to be"! He would have cheerfully "accepted the hand" of the poor "Irish" orphan when that hand had some thousands of gold dollars in its beauteous grasp. The Yankee is not remarkable for having an eye for the beautiful in nature or art; but when dimes and dollars are in prospective, none is more penetrating or sharpsighted than he. Beautiful paintings, cathedrals, the noblest creations of the chisel, the most enchanting landscapes have just as much attraction for his genius as they can be made available "for making money," and no more. It was from the same principle that Calvin Prying's love for Bridget O'Clery originated. Hence he was highly enraged at the idea of her going into a convent, and had a strong notion in his head to call a "public mass meeting," and pass resolutions against the constitutionality of allowing young ladies of respectable fortunes to enter convents. Indeed, he so far succeeded in creating an excitement in his favor about deterring Bridget from entering the convent, as to get, by the payment of a small sum, one of the daily papers of the city to write an article in his favor, entitled "Abduction!" During a few days, the editor of the same filthy sheet repeated his scurrilous attacks on Catholicity, not forgetting to squirt a good deal of his dirt on the Rev. Dr. Ugo, whom he blamed for encouraging the girl's vocation, and thus depriving the hungry Presbyterian Calvin of a fair wife and a handsome fortune.

There was no great tumult created, however. Election was approaching, and that absorbed all the excitable matter of the people, in spite of the newspapers. The disputes and defences of the faith which Murty O'Dwyer had to maintain since the departure of the young, "beautiful Irish girl," as Bridget was called, were many and critical; but an event now happened, that fanned the latent but active anti-Catholic fire into a furious flame.

One evening, at supper, after the news arrived at R—— Valley that Paul O'Clery was not only a priest, but stationed in the second city then in the Union, Amanda, casting her malicious eye at her youngest sister Mary, on whose calm cheek she saw, and seemed to envy, the innocent blush that started there, on having heard the paragraph alluding to Paul read and commented on, thus addressed her:—

"Ah, Mary, what do you say, now, to Paul, who is forever estranged from you? for he is not only a priest, but a missionary among the 'Irish,' and, of course, can never care about you again."

"I am glad to hear he is a priest," said Mary, in a gentle voice; "for I believe he will be more happy so than in any other situation in life. I am sure I wish him happy, for he was ever good and amiable."

"But yet," rejoined the old maid, "he never made you any return for all your fondness for him. He never writes you any loving letters, nor cares whether you are living or dead, or else he would write, or send you some tokens of friendship."

"You know a little too much, Amanda," said Mary. "I never asked him to write; and I know he loves me so far as to pray for me, and that's all he ever pretended to; and as for presents, I do not covet them, as I have got this beautiful one, a miniature of the mother of God, set in gold, which Paul presented to me when here last. See it here," she said, drawing it from her bosom. "I would not give this for all the presents in New York."

"Idolatry! idolatry!" cried out Amanda. "Idolatry!" cried out Calvin and the rest of the family. "Idolatry! yes, as the Lord liveth," groaned a hollow, dramatic voice, as he entered by the woodshed way to the dining room. It was that of Rev. Mr. Gulmore, who after a long absence, hearing the Romanizing tendencies that threatened to desolate this once stanch Presbyterian family, came, he said, "with his sickle," to cut down the cockles, and "weed out this once fertile but now overgrown garden."

"What is this I have been hearing?" thundered the little thick man, stamping on the floor. "Is it possible that my senses deceive me? or have I heard and seen the daughter of my friend, my Orthodox—once Orthodox—friend, draw forth her idolatrous bawble from her American bosom, and defend its use and veneration with her tongue? Is this true? Tell me! Speak!"

There was a short pause after this short declamation, delivered in the most passionate form. At length, Mr. Prying, senior, coolly answered, "Yes, Mr. Gulmore, I 'spect Mary is lost to your church, and inclined to the Catholic system."

"O Lord, forbid it!" cried the little thick man in white choker. "It cannot be; we cannot allow it. I shall storm heaven with prayers. I shall do violence to the Lord. I shall catch hold of him, and not let him go till he give back this lamb to my bosom."

Such were only some of the expressions, blasphemously familiar, which this clerical mountebank made use of during a full half hour, that he almost electrified the whole company by his half-mad gesticulations and discourses. At length, when his legs began to fail, he got on his knees, or rather on his heels—a posture the Irish call "on his grugg." He prayed, and roared, and screamed, and he cried, as it were, shedding tears, to the alarm of the oldest members of the family, who feared he might burst a blood vessel, as he was a short-necked, plethoric, chunk of a man; and to the infinite amusement of Murty O'Dwyer and the younger members of the family, who, from the violence of the laughter that seized them, were in danger of meeting that fate from which the former wanted to save the parson.

This levity on the part of the youngsters did not escape the notice of his weeping reverence; and he no sooner recovered himself than he administered a sharp reprimand to all concerned, but especially to Murty.

"I pity men of your country," said he, addressing Murty,—who, it must be recollected, had made very great improvement in his education since we first introduced him to our readers,—"I pity men of your country, on account of the ignorance in which they are kept by the soul-destroying system of Popery that binds them down."

"Indeed, Mr. Gulmore," said Murty, "I am sorry you don't take some other means, besides those not very enlightened prayers you have volunteered to favor us with, to dispel and instruct our ignorance."

"Why, thou Papist boor, durst thou deny the power of prayer?"

"No, sir. I have great faith in prayer, especially the prayer of a 'just man;' but God forbid that I should regard your eccentric, indeed, I might say blasphemous, effusions as prayer! You talk of the 'ignorance' of my countrymen! Ah, sir, I have no hesitation in saying the most ignorant among them would be ashamed of such silly-acting and disgusting cant as you have just now delivered."

"I blame you not," deluded Papist; "you have not felt the 'power of prayer,' brought up in all the ignorance and idolatry of the 'scarlet lady.' But it is not for you I prayed or wrestled with the Lord, but for my beloved dove, this innocent victim of your idolatry and the hellish arts of your church. Do you not feel the change of heart, Mary, my love?" he said, approaching near to the girl. "Tell me, have I gained thee? Has the Lord heard my groanings, and sighs, and petitions for thy restoration to the creed of our Protestant fathers? Do, Mary dear, tell me the feelings of thy heart! Do, love, comfort me by the assurance that I have gained thee!"

"Mr. Gulmore," answered the good child, "I thought you had long since ceased visiting us, and we hoped never again to be annoyed by your ministrations. Your conduct in combining with my step-sister here, in conjunction with the late postmaster of S——, to prevent Paul from holding correspondence, has disgusted, not only me, but even father, beyond the limits of reconciliation; and whatever I may think of your religion, be assured I have no two opinions about yourself."

"O, she is lost, I greatly fear! Fallen is an angel from heaven! Save, save, O Lord!" cried the parson, as Mary Prying rose up from her seat and left the room.

The foregoing rebuke of the spirited girl brought this craven-hearted dominie at once to his senses, and during the remainder of the evening he was more rational in conduct and discourse, seeing that Mary was the darling of her father, who would allow the parson to make no reflections on the motives that actuated her in the steps she was about to take.

"I am afraid, parson," said Murty, breaking the embarrassing silence that continued for a few minutes, "I am afraid the lady has eluded the forceful grasp of your powerful prayer. I guess she will become a nun, too, notwithstanding your great efforts to make her sing

"But I won't be a nun; I can't be a nun; I'm so fond of pleasure that I can't be a nun."

"I greatly fear, yer riverince," said he, affecting the broadest Irish brogue, "y'ill have to phray a great deal yet afore you convart her from her resolution."

"We must submit to the decree of the Lord in all that he has planned from the beginning of the world, Murty," said the parson, resignedly.

"Think the Lord has decreed Mary for the nunnery, reverend and learned sir?" said Murty, affecting great politeness.

"Not exactly, Murty; but the Lord, by his inscrutable decree before the creation, has passed sentence on all accountable beings: some he has delivered over to irremediable wrath, and others he has predestined to glory and bliss eternal; and no efforts of men can reverse these irrevocable decrees."

"O, dreadful!" said Murty. "I always heard that God willed all men to be saved; that it was in every man's power to avoid evil, and do good; that the giving of the commandments supposed the perfect liberty of men; and that, supposing the grace of God, all men had the means of salvation within their reach. If your system were true, all efforts of man to save himself would be useless, and all your pulpits and sermons would be worse than useless; for they would be a gross imposition, and a loss of time."

"There is where you are in error, Murty," said the parson. "Churches, pulpits, Bibles, and ministers are the machinery the Lord makes use of to secure the perseverance of the elect."

"That talk appears to me silly," rejoined Murty. "The elect are to be saved, or they are not; if they are to be saved by the decree of God, then there is no use of you and your machinery; if they can lose their 'election,' and become reprobate, then your theory is contradictory, absurd, and grossly perversive of the gospel. Take your choice of the horns of the dilemma."

The parson here entered into a very unintelligible explanation of a subject which constitutes, in defiance of common sense and of the plainest teaching of the gospel, the leading dogma of Presbyterianism; namely, foreordination, or the eternal decree of every man's election or reprobation, irrespective of free will, good works, or even the all-saving merits of our Lord Jesus Christ.

"How contradictory the tenets of sectarianism!" said Murty. "You, that accuse Catholicity of teaching absurd and incredible doctrines, are yourselves enslaved by the most incredible and contradictory creeds. It is the same in every sect. Take the Methodists, and they are the very contrary of what their name signifies. Instead of following any method in their mad orgies, they would seem to be, intellectually, the successors of the ancient bacchanalians. They would carry man back to his primitive woods, and, by the medium of plenty of 'straw,' would annihilate the distinctions between the sexes, by introducing a promiscuous intercourse, and legalizing, by custom, the most indecent practices."

"You have been at a camp meeting then, I see," said the parson, glad that attention was turned from his own sect to one that was a rival of it.

"Yes, sir, I have, I regret to be obliged to confess," said Murty; "and I must say that the Methodists, by their conduct there, showed themselves more ingenious in inventing the means of election than those of the church of Calvin."

"How so, Murty? In what do they exceed the Presbyterians?"

"Why, in this, that they have beat you hollow in securing salvation. You make use of churches, pulpits, parsons, Bibles, and anti-Popery lectures to secure the election for the brethren; but the Methodists secure the same gift by means of some 'straw.' At the camp meeting held last year at M——ville, of which the Irish laborer who spent a night there said, 'that there were more souls made there than convarted,'—at that meeting, where there were twenty thousand persons present, I heard a preacher cry out, 'More straw! more straw! Fifty souls lost for the want of straw!' Now," continued Murty, "this is what I call progress, to make as much out of a good bed of straw as you do out of all your church machinery for saving souls."

"Ha! ha! ha!" said the parson, turning to Mrs. Prying. "He is right; I saw and heard them myself at such absurdities."

"Then," said Murty, "you or any other Americans who are aware of such gross impositions on the credulity of your people, and of their gross ignorance, should be the last persons on earth to reproach the Irish or any other people with ignorance, superstition, credulity, or fanaticism. Good night, parson, and every time you are tempted to reproach an Irishman with ignorance, think of 'More straw! more straw! Fifty souls lost for the want of straw!' and that this sermon was preached in enlightened America of Bibles!"

After the departure of Murty from the room, Gulmore, to make amends for his senseless conduct in his attempts to convert Mary Prying, became very complaisant, and, for the want of a better subject, resumed the subject of the extravagances of the Methodists where Murty left off. He knew, also, that old Mrs. Prying had an antipathy to that sect.

"The Irishman is an amusing fellow, I perceive," commenced he; "he is not far wrong in his description of the Methodists, I can tell you."

"I never could bear that denomination," said Mrs. Prying, "especially since the time that Morefat carried on over in Vermont; and I am still more displeased since that Minister Barker seduced Amanda to his meeting, together with others of our regular members."

"They are a horrid set!" said the dominie. "Did you not hear of the donation party at brother Funny's, last new year's?"

"No. Do you mean the talk about Miss Talebearer?"

"Worse than that, although nothing secret. Nothing that the whole town has not heard. You know Mr. Funny was rather poor, having been but a few months on the 'circuit;' and so Mrs. Plumpcheek, wife to Aaron Plumpcheek, while he was off in Virginia, went to the party, and there offered to kiss every man that would pay her a dollar for the proceeds of the donation! The consequence was, that she realized seventy-five dollars in hard cash, though most of the boys paid her but two shillings. And thus poor Brother Funny made a handsome sum by the free charms of Mrs. Plumpcheek! Ever since her husband is made jealous, and I think he has reason."

Sectarians, you who are so loud in your pretended zeal for education and morals, you who talk so much and loudly about the corruption of Popery at home and abroad, why do you not cast the beam out of your own impure eyes, and then you may see in your own land of plenty, carried on under the sanction of what you call religion, scenes such as the annals of paganism can scarcely parallel.

We can prove the facts related above by Parson Gulmore to be literally true, and to have happened annually for years under the sanction of religious ministers, and exposed to the cognizance of fathers and mothers accompanied by their daughters and sons.

We publish these things reluctantly, on account of our readers; but we must tell the truth, though it be piecemeal and in fractional parts, rather than in the full view of its naked reality.

Is it not time to say to these hypocritical sects, "Physicians, heal yourselves"? Look into the conduct and constitutions of your own bodies ere you turn censors on others. The corruptions and deformities of your own bodies will take all your zeal, all your energy, and all your lives, to correct, purify, and eradicate, leaving the Catholic church to reform whatever abuses may have crept into the lives or morals of her children by the ordinary resources, which are ample, and always within her reach.

Really, the hypocrisy, audacity, and malice of the Pharisees of old, in persecuting Jesus Christ in the flesh, were not equalled, in degree or intensity, to the malice and hypocrisy of sectarians, under every Protestant title, in their unrelenting hatred of the same divine Person in his mystical body here on earth!

'Tis all nonsense to reproach Catholics with conduct similar, or as gross, as these instances of immorality which we justly charge on the Protestant sects. Catholics, as individuals, may be, and have been, guilty of grave crimes and scandalous immoralities; but does the church countenance or connive at their conduct? No; we say, emphatically, No. On the contrary, she condemns vice in every shape, and denounces, like another Baptist in the wilderness, the wrath of Heaven on the workers of iniquity. Is there one of her precepts, counsels, or rules, that guards not against sin and its occasions? According to the accusations of her enemies themselves, who reproach her, with too much severity, of imposing too many restrictions on the passions, is she not continually preaching up to her followers the necessity of self-denial, humility, purity, charity, prayer, fastings, watchings, and, above all, OF SHUNNING THE OCCASIONS OF SIN? Hence, in the whole volume of her history for eighteen centuries and better, we read not of one camp meeting sanctioned by her, nor that she ever authorized her ministers to feel "for the change of heart" in young ladies, to proclaim the use of "more straw" for the conversion of both sexes, or to raise funds by the abominable practices of the "donation parties" for the support of her institutions. And mind, these scandals the sectarian churches sanction and carry on under the sun of heaven, by day as well as by night, exposed to the jeers and ridicule of one another, and to the condemnation of the Catholic church. When they are such in "the greenwood, what would they be not in the dry"? If, like the Catholic church, they had the world to themselves for "a thousand years and more," what abominations would their spurious churches have not only tolerated, but have instituted and approved? If they have produced Mormons, Transcendentalists, Universalists, and spiritual rappers, in the nineteenth century, what monsters would they not have produced in the ninth?

In the "dark ages," the Catholic church saved the world, preserved literature, civilized real barbarians, and, above all, practised, as well as preached, a PURE MORALITY. The Protestant sects in this enlightened age, by their novelties, by their dissensions, and, above all, by the low standard of morals which they inculcate, threaten to throw the world back again to the dark chaos from which Catholicity has drawn it, and to substitute for the glory of Christianity the miserable philosophism and superstition of the degenerate days of paganism.

In proof of these statements, we refer any candid mind to the "spiritual rappers," "women's rights," "Mormonism," "gold hunting, and other manias," which, within the last few years, have sprung from the sectarian systems and their teaching, and from no other source.

We are horrified at the morals and tenets of the Gnostic sects, the Manicheans, the Albigenses, and other defunct heresies of old; but we doubt if any thing more impious, immoral, or absurd happened under the auspices of these by-gone sects than the blasphemies, delusions, and corruptions carried on under the cloak of your "camp meetings," "revivals," "mediums," "spiritual wife system," and other modern reproductions of the Protestant Christian churches, falsely so called.



CHAPTER XXIII.

IN WHICH THE SCENE OF OUR TALE IS CHANGED.

The events recorded in the foregoing chapters, as you are aware, good reader, happened principally among the poor and humble of life; and this was in accordance with the scope of our narrative, having no higher ambition than to chronicle the lowly annals of that numerous class of the community. Nunc paulo majora. Now we must introduce you into high life. We turn our eyes to one of those grand mansions of the rich,—one of those palaces of the "upper ten,"—where few of the humble are privileged to enter, much less to be introduced or admitted on terms of familiarity. It is our privilege to introduce you, friend of the blistered hand and dusty coat, but of the honest heart, into that palace of the merchant prince of the second city in the Union, in order that you may see and judge for yourselves whether or not more happiness dwells there than in your homely residence. See the imposing structure, with the neatly-mowed lawn in front. Observe the taste and artistic skill with which the walks, the little hedges, and the shrubberies are laid out. You can yet get but an imperfect view of the proud edifice itself, which seems as if a monarch, that looks down with dignity and authority on the countless array of ordinary buildings that extend as far as the eye can reach on every side. The gates, as you enter the enclosure, are of massive iron, painted green, and, by the help of machinery, yield to the gentlest pressure of the hand, as if some spirit of the ancient fabled Olympus kept guard at their hinges. It is a complete "rus in urbi," inside the outer wall. Here the luxuriant grape vine creeps along in graceful festoons, groaning under the pressure of her full paps; there the lofty and beauteous palm spreads his cooling and protecting branches.

On one side see the fruitful lemon and orange trees, bending under the weight of their golden and emerald productions; on the other the fragrant apple, the sweet pear, and mellow peach borrow support from the strong granite wall to bring their burdens to maturity. Behold there two fountains casting their crystal and refreshing contents aloft, as if making restitution to the thirsting atmosphere for what they stole from him under ground. The water falls back again, however, and is received by the marble basin at the base, to form a neat pond, where gold and silver fish sport and gambol. A little at a distance, to the rear, the fragrance of honey and the busy hum of the bee are perceived by your grateful senses. The place looks like an earthly paradise; every thing there seems to laugh without restraint, from the creeping rose fastened to the hedge to the tall, princely-looking mountain ash, with its bunches of red berries.

The only one living thing that seemed pensive and sad there was a lovely, delicate fawn, which rested, with her head drooping, at the foot of a rose bush, on the summit of the little green mound which was the centre of this delightful spot. Perhaps the lovely creature is after being weaned from the udder of its affectionate dam; or, perhaps, she grieves for the absence of some favorite in the palace of whom she is the pet. But that the creature grieves is evident, for you could see the two moist tracks furrowed on the smooth face, from the tears that have flowed there.

But the inside of the "great house," who can describe it? From the ground floor to the uppermost attic, the rooms presented that waste of furniture, in the shape of sofas, ottomans, easy chairs, couches, carpets, tapestries, curtains, paintings, pier glasses, plate, and a thousand other articles contributive of ease and luxury, which the most extravagant expenditure could procure or vanity suggest. In truth, the interior was the exact counterpart of the exterior, in the artistic arrangement and splendor of every thing. To the eye of an observer, on an ordinary occasion, every thing appeared gorgeous in the extreme; but on the occasion we describe, when preparation was making for a grand reception, all was joy, mirth, luxury, and happiness. Servants of every color and hue were seen moving through the labyrinths of the saloons and chambers of this great palace, uncovering the long-concealed splendors of valuable articles, and arranging every thing for the most advantageous show.

And

"Now through the palace chambers moving lights And busy shapes proclaim the toilet's rites; From room to room the ready handmaids hie, Some skilled to wreathe the headdress tastefully, Or hang the veil, in negligence of shade, O'er the warm blushes of the youthful maid."

Splendid services of gold and silver plate met the eye in every direction, on their way to the grand dining room; while, from the remotest part of the building, the sense of smelling was simultaneously assailed by several currents of delightful culinary exhalations, which, like the winds in the cave of AEolus, struggled for egress from their confined birthplace.

This is one of those occasions on which the Dives of this sumptuous palace, Mr. Goldrich, intends to celebrate his birthday; and as he can't tell where he was born, nor can he show any genuine images of his ancestry, (except that he came down a scion from the great "Anglo-Saxon race,") he is determined to make amends for this calamity he could not help, and the want of taste in his father, whoever he was, by spending an ordinary fortune in the present celebration, and thus combine the splendors of all the possible past anniversaries of his birth in one grand, unrivalled celebration to-day.

"And here, at once, the glittering saloon Bursts on the sight, boundless and bright as noon."

The select music of splendid bands now announced the movements of guests towards the grand banquet room. In pairs they enter, and singular; the short procession is now at an end, and the places are filled up with the scanty number of twoscore guests, male and female.

You would have supposed, from the preparation, that the inhabitants of the entire city were invited; but no, the exact number was forty, besides the members of the rich man's family. And this happened not by accident, or because of the penury or avarice of Mr. Goldrich, but because in the whole city there were no more than twenty families who ranked in the sphere of the "upper ten" in which "mine host" moved. These shining figures, that you can scarcely look at without risk to your eyes from their jewelry, are the ladies who leave us in doubt which they love most to exhibit—their charms, or the richness of their ornaments. Among that bright array of female beauty there is missed the fair form of one who was, heretofore, an ordinary occupant of an honorable place at the family table. It was the chair of the rosy-cheeked Alia that was unoccupied at this splendid circle. The presiding queen of the feast, Madam Goldrich, apologized for the absence of "poor Alia," by representing her indisposed; and at the announcement of this dispiriting intelligence, disappointment marked the countenances of the guests, for Alia was the brightest star that shone in that brilliant galaxy of fashion.

Being the oldest among the children of Mr. Goldrich, Alia possessed all that graceful and dignified superiority over those whom she regarded as her younger sisters, which are the acknowledged privileges of age in every well-regulated family, and which her superior talent seemed naturally to enforce.

Years rolled on, and the dear child lived in blissful ignorance of her origin and desolate condition, till the jealousy of her younger sisters excited her suspicions, and she began to mistrust the genuineness, as she felt the coldness, of that parental affection which the pretended authors of her existence so long counterfeited. During many months, if not years, these suspicions preyed on the poor girl's mind; and though she never dared to mention them to any save old Judy, the negro woman, she felt satisfied that her sisters and herself could not belong to the same stock or the same race. The transparent delicacy of her complexion, the rosy tint on her cheek, unrivalled by the costly paint of her sisters, the shining blackness of her splendid hair,—all these circumstances pointed her out and proclaimed her as of a different race to those whom she hitherto regarded as her kindred. Long had she mused on the cause of this disparity, and much had she suffered, in the depth of her soul, from the representations and suggestions of her active imagination in reference to her origin, and many were the tears shed by her while oppressed with these doubts. But the events of this day, added to the late insolent conduct of her sisters, which provoked the reprimand of her peevish mother guardian, who told her to curb her "Irish temper,"—these cleared up all her doubts; and, filled with a melancholy joy at a revelation she owed to the jealousy and vanity of a proud mother and her daughters, Alia retired to her room to give vent to her feelings in sobs and tears.

"Thank God," she cried, "I know what I am, or ought to be. Thank God I am Irish, too, for I often wished I belonged to that much-abused and persecuted people. But O, where shall I find my parents? or how came my lot to be cast in this proud palace, which, alas! I too long regarded as my home? O, who, who will restore this poor 'exile of Erin,' to the home of her unknown parents? How gladly would I exchange all the splendor of this place for the homeliest cot in that land of the shamrock and the cross; ay, the poorest 'cabin, fast by the wild-wood,' in the land of St. Patrick, and my unknown ancestors."

Such were the soliloquies of poor, despised Alia, in her room on the third floor, where old aunt Judy, the negro, having missed her favorite from the grand company, after having sought her in vain in the lower saloons of the house, just entered her room.

"Dere, now, Miss Ali', am poor aunt Judy half kilt from sarching for you all over. What make you be here, and all the gran' gem'men asking for you?"

"Ah, aunt Judy, why have you all along denied of me all knowledge of my extraction, parentage, and race? Did you not know that I was Irish? and yet you always denied that I was, though I have suspected I was, and you must have known it, having lived so long in the family. This is not what I expected from you, aunt Judy," she said, casting a look of gentle reproach at the old negro.

"O, dear, miss—O, dear," cried the poor affectionate creature, bursting into tears; "don't blame dis ole nigger, but massa and missus, and Miss Sillerman, sister to the missus who died last year. They forbid aunt Jude to tell who rosy-faced Ali' was. I was bound to swear not to tell. If they knowed I did hab a parle vit you on de subject, they would turn poor ole Jude out de door to die in the poor maison."

This poor negro woman was a native of St. Domingo, and, at the time of the revolution there, came to New Orleans, in care of a child belonging to one of the white planters who was murdered—which child, by the way, has since become a pious and eminent clergyman. By some accident or other she fell in with the Goldriches, in their commercial visits to New Orleans, and, though brought up a Catholic, the poor thing forgot all practice of her religion, and this accounts for her evasions and denials to the repeated questions of Alia regarding her parentage and birth.

"'Pon my fait, miss," she ever said, "I know nothing about you, 'cept that you are the rose-cheeked Ali', the fleur de lis of the flock."

Promises, and flattering presents, and all other persuasive arts of Alia to get the secret out of Judy proved useless. She had promised to keep it, and no human authority, she thought, could ever cause her to violate that promise. Although Judy had, through fear of displeasing her patrons, given up all public practice of her religion, she nevertheless never denied that she was a "Catholique," and never omitted to recite full five decades of the beads after going to bed. She declared she could not fall asleep till she complied with this rather lazy effort of prayer. Besides these rather faint evidences of her faith, she often told her loved Ali' that she intended calling in the priest at the hour of her death; and she confided to the honor of the young lady this secret desire of hers, and elicited many promises from her Ali' to send for his reverence when she would perceive her end approach. "This is rather a singular notion of yours," Alia used to say. "If you are a Catholic, and believe your faith the best, or the only true one, why do you not practise its teachings, and fulfil all the requirements of your church? I am sure neither father nor mother would blame you."

"O miss, I feard, I feard," the poor, timid soul would answer. "But tink of vat I tol' you; when I go to die, send for the bon priest, who know how to do the 'parle Francaise,' and I pray for you when I go to heaven."

"I shall do that for you, poor aunt Judy, or even attend you now, while you are in health, to the Catholic church, where you can go to the sacraments, and become a member again of that church which you have so long neglected, but which yet seems still to retain a strong hold of your affections and heart. Won't this be the best course, aunt Judy? I will attend you to the church of that zealous young Irish priest whom I see so often hurrying along here to his sick calls up town; and as I suspect I am 'Irish' myself, I hope he will not be displeased at my call."

"O, you no Irish, miss, at all, but good Yankee. But tish better not go for de priest till he come to me when I go to die. Now I have religion here in mon coeur; ven I die, I profess her open."

"Well, Judy, act as you wish; but it appears to me your conduct is singular. I shall do my part, however; and if there is a priest to be had in the city when you take to your death bed, you must have him to attend you."

It was by such communings and conversations as the foregoing, during the leisure hours of aunt Judy and her loved Ali', that mutual confidence and disinterested friendship grew into maturity between them—the childish and helpless simplicity of the one, and kind and good-natured condescension of the other, producing the like effects in the hearts of both respectively—that is, disinterested friendship. Yet strong as this friendship was, and enthusiastic as was the love of Judy for her "rosy-cheeked" favorite, they were not sufficient to cause her to reveal the secret of her birth and adoption, even at this hour of Alia's deepest grief and affliction.

There were two causes for this her unaccountable silence. Firstly, she had promised not to mention the slightest circumstance connected with the adopted child, and she feared punishment from the anger of her proud massa, whose disgrace might be the consequence. And again, having been in the habit of hearing all sorts of reflections on the "Irish," whom some mad abolitionists would gladly enslave in place of the blacks, poor Judy thought to save Alia from the mortification of finding herself "Irish," by her equivocation and falsehood.



CHAPTER XXIV.

SHOWS HOW THE CROSS AND SHAMROCK WERE PERMANENTLY UNITED AFTER A LONG SEPARATION.

Paul O'Clery had been appointed pastor of one of the principal churches in the second city in the Union, as we have before mentioned, and already the evidences of the "care of souls" with which he was charged for several years began to manifest themselves on his placid brow. His was a life of unceasing activity. The visitations of the sick, the calls of charity, the hearing of confessions, together with the instruction of youth and the preaching of God's word,—these, the ordinary lot of pastors, constituted but a share, and not the largest one, of his onerous duties. Ever mindful of his own destitute condition while an orphan deprived of both parents, all the orphans of the thickly-inhabited district that constituted his mission became objects of his special care. And at a time when such an institution as a Catholic orphanage was regarded as visionary, or the ephemeral creation of a too ardent zeal, this good pastor succeeded in founding and supporting an asylum which has since become of incalculable value, not only to the Catholics as a body, but to the inhabitants of the whole city and state. A house of refuge for repentant Magdalens, placed under the care of the Sisters of Mercy, commanded his next care. In a word, the founding of schools, hospitals, confraternities, guilds, and other pious institutions exercised all of his time that was not devoted to his strictly ecclesiastical duties; so that his sister Bridget, known in religion as Sister St. John of the Cross, complained a good deal of his want of charity in not having visited her but once in seven years. "Ad majorem Dei gloriam,"—"To the greater glory of God,"—was this pious Levite's motto; and he was dead to all the ties of flesh and blood, and heedless of all calls save those of charity to his God and his neighbor.

In the pulpit, the spontaneous eloquence of his heart chained the attention of his hearers; and his discourses, though rather inclined to asceticism than controversial, went to the hearts, and convinced the understandings, of unbelievers of the divinity of the doctrine he preached. No class of his fellow-creatures was excluded from the influence of his boundless zeal. Protestants—to whom he was very mild, on account of his knowledge of the ignorant prejudices in which they are bound by the malice of their teachers—heard him, and became converts to the church of God. Even the neglected negro race claimed and received a full measure of his zeal. He established a school for the children of these neglected sons of Africa, and never lost an opportunity of visiting them at the death bed or in the hour of serious sickness.

It was on occasion of one of these visits that God rewarded his priest, even in this world, by the joyous disclosure which we here record, and which, next to his grace of vocation to the priesthood, of all the manifestations of God's mercy to him, claimed his sincerest gratitude and thanksgiving. After the end of the grand "birthday banquet," which lasted for a day and two nights, Alia's position at the palace became more disagreeable than ever. The young girls frowned on her and shunned her society, and Madame Goldrich, after she had got over the fatigue of the party, read her a smart lesson on her "ill manners and Irish temper," because she dared to absent herself, to the disappointment of the guests, from a table at which she was denied her proper and usual place. "Alia, this conduct of yours must be reformed, and that quick, or your separation from this family, to which you do not belong, must soon take place. I ain't goin' to let you take precedence of my children no longer."

To this vulgar speech of the "princess, our hostess," as she was flatteringly toasted by a John Bull guest who was there, Alia answered not a word, but, having retired to her room, fell on her knees and prayed long and fervently to the God of her fathers to assist her by his inspirations, and direct her to the best, in her present perplexity. Having unburdened her bosom of a load of grief by a copious effusion of tears, and felt in her spirit that calm resignation which a sense of its own forlorn condition and a total reliance on God are calculated to inspire even in the unregenerate and imperfect soul, Alia now proceeded to the chamber of old Judy, whose expected illness had at last arrived, having been ill now for three days. On perceiving her entrance into the room, the old negress appealed to her in most supplicating terms to fulfil her promise to send for "de priest, for now de hour am come. O Ali', angel, dear," she cried, "do not let me die without the 'bon Dieu,' or I lost foreber. O, haste! O, haste!"

Alia lost no time, but, taking pen and paper, wrote as follows to the bishop of the diocese:—

"The Right Rev. Catholic bishop is respectfully informed that there is a negro woman lying dangerously ill at Mr. Goldrich's, who, being a Catholic, desires the last rites of that church. Being a native of St. Domingo, the French is her vernacular tongue; for which cause it will be desirable, if possible, to send, a clergyman who can speak that language."

A young negro lad was the bearer of this despatch, and he returned in less than an hour, attended by Rev. Paul O'Clery, whom the bishop sent to answer this urgent call, all those of the episcopal residence having been out since early morning attending on the sick in their respective localities. In order to avoid any further cause of displeasure to Mrs. Goldrich, Alia had given the negro lad instructions to bring the priest in through a private door that communicated with the garden, rather than attract attention by entering the hall door. She had a full view of the countenance of the young priest, through the window, while he was crossing that part of the garden that lay next the houses of the city, and, strange! her heart throbbed, and an indescribable sensation passed over her frame.

"How happy," she thought, "must be the sister of such a gentleman as that! how different her lot from mine!"

The priest entered, and was received with a very polite bow by Alia, which was returned profoundly. Declining to take a seat, on account of his many other urgent calls, he was escorted to old Judy's chamber by his fair guide, who, on the way thither, explained to him what sort of a person she was, and how odd in her notions about religion. Having conducted him to her bedside, she made a polite bow, and retired, asking if her services were further needed.

The priest answered, "No; that he believed all the requirements for this holy but melancholy service were prepared, and that he supposed he had to thank her for the nice arrangements he observed."

"Yes, mon pere," said old Judy, in half French, half English, "there is the 'chandel,' the 'eau-benite,' the 'la croix,' and the rest, that I keep many year for my deathday."

It was only when she retired from the chamber that the priest caught a full view of the fair Alia; and now

"A strange emotion worked within him, more Than mere compassion ever worked before."

He saw in this interesting stranger the strongest resemblance to his own sister Bridget. There were the same raven hair, the same candid and large eyes, the same broad and well-set teeth so peculiar to the O'Clerys, and the same form almost to a line. The groans and urgent call of his penitent Judy, however, soon recalled his mind from its reveries, and he banished all thoughts of Alia, as temptations, or, at least, speculations, which it was for the present useless to entertain. He put on his stole, and after a short aspiration for light and grace to discharge his duty to the sick woman, was just in the act of repeating the prayer, "Dominus sit in corde tuo et in labiis,"—"May the Lord be in your heart and lips,"—when the creature, raising herself up in her bed, prevented him, saying, "Mon pere, I vant, before I begin the confession, to tell you a secret that burden my mind long time."

She then proceeded to tell how that young lady he had just seen had been adopted, or rather kidnapped, by the family she now lived with; how her name was changed from Aloysia to Alia; how this scheme was planned and carried out by Miss Sillerman, Mrs. Goldrich's sister, who died not long since; how, till of late, she was brought up as one of the family; how carefully she was instructed in all the ways of the Presbyterians; and, above all, how they endeavored to conceal her family name, for fear of being claimed by her friends. "But, mon pere," said she, in continuation, "though I forget the family name of this young, lubly lady, I have an article here (loosing an old-fashioned workbag) which may tell her family name."

With that she handed Father Paul a neat ruby necklace, with a rather heavy gold clasp, on which were carved deeply a cross, interwoven with shamrocks, with these words, in italics, "The O'C—— Arms." This was enough for Paul O'Clery; he had no doubt of having seen and conversed with his own dear, long-lost sister, a few moments before. He sunk down on his knees, buried his face in his hands, and tried as well as he could to suppress the emotions that pervaded his bosom. After having prepared old Judy for heaven,—having first prevailed on her to make these disclosures in presence of witnesses, on condition that the circumstances of her revelation should not be published till after her death,—the priest retired from that palace, promising to call again, accompanied with another gentleman, in the afternoon. Lest his feelings should betray him, he retired from the house with as little delay as was consistent with politeness; and he trembled all over as he a second time returned the greeting of his dear Aloysia, as she conducted him to the door.

With as little delay as possible, he sought the office of his legal adviser, and, accompanied by a judge of the Supreme Court of eminent character, and the legal adviser, and a third, all Protestant gentlemen, he sought the sick chamber of the old negress again, and there her deposition, and a confirmation of her previous account of Alia's bringing up and captivity, were obtained. They had scarcely concluded her testimony, when poor Judy bid farewell to the world and its crosses, and the priest had the satisfaction of bidding God speed to her soul in its passage to eternity, having read for her the last benediction a second time.

The presence of so many strangers in the house naturally created some surprise among the inmates, and shortly the death chamber of Judy was filled with the members of the family, of both sexes.

An explanation of this unusual and unauthorized proceeding was demanded by Mrs. Goldrich, which the eminent judge consented to give, provided an adjournment to a more appropriate court was agreed to.

His honor was in the act of unravelling the mysterious but well-connected development of old Judy—a work of supererogation on his part, as far as madam was concerned—when the fair-faced Alia herself made her appearance; and her reverend brother Paul, no longer able to check his feelings, sprang forward, and, seizing her white hand, kissed it, saying, "My dearest sister Aloysia, welcome to the embrace of your brother! 'You were lost, and I have found you; you were dead, and are again come to life! Rejoice, and be glad.'"

This was too much happiness for Alia to bear up against without momentarily yielding to the shock, and she sank, as if lifeless, on a couch. She was soon restored, however, and surrounded by the seemingly affectionate caresses of her envious mother and jealous sisters. She had to hear all their arguments to persuade her to prefer her present splendid misery to the equivocal boon of having found out a poor, destitute brother, though it was not yet clear whether she could call him by that name. Appearances were deceitful.