This is how simple peasants were treated. As to the priests, they were outlawed, and a price was put upon their heads. The yeomanry, therefore, pursued them with unparalleled energy. One of their most celebrated chiefs publicly said one day:
“There are two very amusing hunts—fox-hunting and priest-hunting. But to me the most amusing is priest-hunting.”
When they were taken they were put to death with a refined cruelty that would not have discredited Carrier, the butcher of Nantes; for it should be noticed that if we Catholics have the right to speak of such deeds in the terms they deserve, it is a right that French republicans cannot pretend to, although in their newspapers they willingly declaim on the oppression of Ireland. Carrier, a good republican, invented the republican marriages and the noyades de Nantes. Lord X—— (I prefer not mentioning his name—it is well known in Paris)—filled his victim’s hat with pitch; it was then pressed down on the head and afterwards torn off, bringing with it the skin and the hair. The Sioux scalp more humanely.
In some parts of Ireland this state of things lasted ten or twelve years. During all this time the priests lived like wild beasts, constantly wandering to evade the informers’ researches, living in the midst of the bogs, in absolute dens, from which they only crept out at night to carry religious consolation to the dying, only living on the alms of the miserable people, who had not always a piece of bread for themselves. It required strongly-tempered characters to withstand such a life for a long time. But they found the necessary support in their faith, for not one of them failed. They might have emigrated, but would not, preferring to remain in the midst of their people to the end, and they found their own steadfastness and devotion responded to by a steadfastness and devotion not less worthy of admiration. They had neither bishop nor college. Still the empty places that time produced in the ranks of the clergy were filled up at once; there was never any lack of priests. Those young men who intended to enter the sacerdocy went and completed their studies on the Continent, and then returned after their ordination to fill the place and continue the labours of those who had disappeared.
The English often complain that the Irish Catholics display some passionate feeling in making their claims. But they should remember that not more than eighty years have passed since these events took place. It was proposed at Dublin the other day to introduce me to an old lady, nearly a centenarian, who saw Lord X——’s yeomen apply the pitch hat to a priest, her uncle, whom they arrested at the bedside of her dying mother.
This heroic age has passed. But for the last thirty or forty years unfortunate Ireland has passed through many tribulations. There have been epidemics, there have been famines, and under all circumstances the clergy have behaved admirably. When one sees an Irish priest amongst his parishioners, one is first struck with the community of ideas, impressions, and tastes that exists amongst them. With us, a young peasant who has become a priest is no longer a peasant. His nature has been so well modified during the ten or twelve years that he has passed at college, that he has been made into a new being. Here a young vicar, a parish priest, son of a small farmer, differs wonderfully little from his former comrades. He is their superior in instruction, but he has retained all their tastes, all their ideas, and, I was about to add, some of their faults. I frequently see French curés, agriculturists’ sons, who can scarcely distinguish between a beetroot and a turnip; they have no further interest in agriculture. Here a great many of the parish priests have a small farm. The other day I saw a lease signed by one of them. This morning’s paper announces that at the Cahirmee Fair, which will soon take place, the first prize at the show will probably be awarded to a filly reared and entered by a priest, who has already been successful in this way.
There should evidently be a line drawn; but I own that these agricultural priests—although, strictly speaking, a little given to horse-jobbing—please me greatly. I know that few people will be of my opinion, but I believe that the priest should be as closely allied to his people as possible. If he is not, if he isolates himself, if he has no longer any interests or tastes in common with them, he soon becomes a stranger, and, however holy he may be, he loses all influence over them. Customs which shock us when we meet with them in a foreign land, are often useful, because they entail this closer intercourse. I remember once making the same reflection at Manilla. In that country there is a mania for cockfighting. One day, some years ago, I was walking with the abbé of the frigate. We saw a stout native curé gravely walking down the street before us, carrying a superb cock under his arm. In a few minutes he met one of his parishioners, who was also fondly clasping one of these birds. They began to talk to each other. By their gestures we divined that they were comparing their cocks, and that each extolled the merits of his own animal. Then the arguments became warmer; the two owners placed themselves in position, and made their cocks fight. The abbé was exasperated at this want of dignity. Who was right? I really cannot tell.
In our day all the nations of Europe, one after the other, have passed through a crisis. This crisis is produced by the social transformation that results from the new economic conditions of life amongst the people. But there is no instance of the popular classes disturbing themselves first. In France the revolution, prepared by a portion of the nobility, was carried out by the tiers état. In Russia the sovereign power took the initiating step. In Italy and elsewhere it was the aristocracy first, the middle class next. Nearly everywhere these innovations render the clergy uneasy, and they stand aside even when they do not show themselves resolutely hostile to them. Besides, these changes have caused them to lose the greater part of their political influence.
In Ireland the situation is quite exceptional. Neither of the classes which have led the movement in other countries have been found prepared to occupy an analogous position in this one. For the last four or five hundred years there has not been any national aristocracy. The foreign aristocracy which has replaced it is detested, precisely because it is not national. Whilst the electors were few in number, and the votes were openly given, it was able to elect its own members; but since the ballot has become secret, it so fully realises that its political influence in the country is ended, that in the majority of counties it does not even nominate candidates. We may say, strange as this assertion may appear, that in most of our French provinces, in spite of the hostility shown by the Government, a great landowner has infinitely more political influence in his district than an Irish landlord possesses in his own barony.
In a very poor country, where agriculture has never been remunerative, and where industry does not exist, no middle class has been able to form itself. What we call the bourgeoisie has absolutely no existence in the country districts; in the towns it is represented by a few merchants, who are absorbed in their business, with little education, exercising no influence, and not seeking for any. The clergy has therefore found itself alone in a position to direct the social and political movements. Yet, in the last few years, a class of politicians has become formed, composed of Irish-Americans and journalists, who have frequently displayed independent ideas. One proof of this was given at the time of the Fenian Conspiracy, to which the clergy opposed the most resolute hostility from the commencement, obeying the orders sent from Rome, and the principles of the Catholic Church, which condemns secret societies. The politicians were unsuccessful in the struggle, but it was so indecisive that the clergy thought it prudent to use their victory with extreme moderation, so that the two parties, having tested their strength, have always since that made reciprocal concessions, as we have seen from the time that the Land League was created.