This sort of ostrich fury is common enough among the regular drumbeaters of the Irish agitation. But it is not creditable to a “Canadian priest.” Still less creditable is his direct arraignment of M. de Mandat Grancey’s good faith and veracity upon the strength of what he describes as M. de Mandat Grancey’s amplification and distortion of a story told by himself. This was a tale of a priest called out to confess one of his parishioners. The penitent accused himself of killing one man, and trying to kill several others. The priest, as the dreadful tale went on, made a tally on his sleeve, with chalk, of the crimes recited. “Good heavens! my son,” he cried at last, “what had all these men done to you that you tried to send them all into eternity? Who were they?”
“Oh, Father, they were all bailiffs or tax-collectors!”
“You idiot!” exclaimed the confessor, angrily rubbing at his sleeve, “why didn’t ye tell me that before instead of letting me spoil my best cassock?”
As I happened to have the book of M. de Mandat Grancey in my despatch-box, I compared it with the attack made upon it. The results were edifying. In the first place, M. de Mandat Grancey does not indicate the Canadian priest as his authority. He says that he heard the story, apparently at a dinner-table in France, from a curé Irlandais, who was endeavouring to impress upon his hearers “the sympathy of the clergy with the Land League.” The “Canadian priest” now comes forward and makes it a count in his indictment against M. de Mandat Grancey that he is described as an “Irish curate,” when he is in fact neither an Irishman nor a curate. What was more natural than that an ecclesiastic, claiming to live in Ireland, and telling stories in France about the sympathy of the Irish clergy with the Land League, should be taken by one of his auditors to be an Irish curé, particularly as the French curé is, I believe, the equivalent of the Irish “parish priest”?
In the next place, the “Canadian priest” declares that the story “is as old as the Round Towers of Ireland,” and that M. de Mandat Grancey represents him as making himself the hero of the tale. As a matter of fact, M. de Mandat Grancey does nothing of the kind. On the contrary, he expressly says that the curé Irlandais, who told the story, gave it to his hearers as having occurred not to himself at all, but “to one of his colleagues.” Furthermore he is at the pains to add (Chez Paddy, p. [43]) that the story, which was not to the taste of some of the French ecclesiastics who heard it, was related “as a simple pleasantry.” “But,” he adds, and this I suspect is the sting which has so exasperated the “Canadian priest,” “he gave us to understand at the same time that this pleasantry struck the keynote of the state of mind of many Irish priests, and, he said, that he was himself the President of the League in his district.”
In connection with Colonel Turner’s statements as to the conduct of Father White at Milltown Malbay, and with the accounts given me of the conduct of Father Sheehan at Lixnaw, this side-light upon the relations of a certain class of the Irish clergy with the most violent henchmen of the League, is certainly noteworthy. I happen to have had some correspondence with friends of mine in Paris, who are friends also of M. de Mandat Grarncey, about his visit to Ireland before he made it, and I am quite certain that he went there, to put the case mildly, with no prejudices in favour of the English Government or against the Nationalists. Perhaps the extreme bitterness shown in the pamphlet of the “Canadian priest” may have been born of his disgust at finding that the sympathy of French Catholics with Catholic Ireland draws the line at priests who regard the assassination of “bailiffs and tax-collectors” as a pardonable, if not positively amusing, excess of patriotic zeal.
It was late when I reached Parsonstown, known of old in Irish story as Birr, from St. Brendan’s Abbey of Biorra, and now a clean prosperous place, carefully looked after by the chief landlord of the region, the Earl of Rosse, who, while he inherits the astronomical tastes and the mathematical ability of his father, is not so absorbed in star-gazing as to be indifferent to his terrestrial duties and obligations. I have heard nothing but good of him, and of his management of his estates, from men of the most diverse political views. But I think it more important to get a look at the Clanricarde property, about which I have heard little but evil from anybody. The strongest point I have heard made in favour of the owner is, that he is habitually described by that dumb organ of a down-trodden people, United Ireland, as “the most vile Clanricarde.”
I found a good car at the railway station, and set off at once for Portumna. Parsonstown was called by Sir William Petty, in his Survey of Ireland, the umbilicus Hiberniæ. It is the centre of Ireland, as a point near Newnham Paddox is of England, and the famous or infamous “Bog of Allan” stretches hence to Athlone. Our way fortunately took us westward. A light railway was laid down some years ago from Parsonstown to Portumna, but it did not pay, and it has now been abandoned.
“What has become of the road?” I asked my jarvey.
“Oh! they just take up the rails when they like, the people do.”