And, in the same manner, the Protestant masters of Ireland, while ostentatiously professing the political doctrines of Locke and Sidney, held that a people who spoke the Celtic tongue and heard mass could have no concern in those doctrines. Molyneux questioned the supremacy of the English legislature. Swift assailed, with the keenest ridicule and invective, every part of the system of government. Lucas disquieted the administration of Lord Harrington. Boyle overthrew the administration of the Duke of Dorset. But neither Molyneux nor Swift, neither Lucas nor Boyle, ever thought of appealing to the native population. They would as soon have thought of appealing to the swine.142 At a later period Henry Flood excited the dominant class to demand a Parliamentary reform, and to use even revolutionary means for the purpose of obtaining that reform. But neither he, nor those who looked up to him as their chief, and who went close to the verge of treason at his bidding, would consent to admit the subject class to the smallest share of political power. The virtuous and accomplished Charlemont, a Whig of the Whigs, passed a long life in contending for what he called the freedom of his country. But he voted against the law which gave the elective franchise to Roman Catholic freeholders; and he died fixed in the opinion that the Parliament House ought to be kept pure from Roman Catholic members. Indeed, during the century which followed the Revolution, the inclination of an English Protestant to trample on the Irishry was generally proportioned to the zeal which he professed for political liberty in the abstract. If he uttered any expression of compassion for the majority oppressed by the minority, he might be safely set down as a bigoted Tory and High Churchman.143All this time hatred, kept down by fear, festered in the hearts of the children of the soil. They were still the same people that had sprung to arms in 1641 at the call of O'Neill, and in 1689 at the call of Tyrconnel. To them every festival instituted by the State was a day of mourning, and every public trophy set up by the State was a memorial of shame. We have never known, and can but faintly conceive, the feelings of a nation doomed to see constantly in all its public places the monuments of its subjugation. Such monuments every where met the eye of the Irish Roman Catholics. In front of the Senate House of their country, they saw the statue of their conqueror. If they entered, they saw the walls tapestried with the defeats of their fathers. At length, after a hundred years of servitude, endured without one vigorous or combined struggle for emancipation, the French revolution awakened a wild hope in the bosoms of the oppressed.
Men who had inherited all the pretensions and all the passions of the Parliament which James had held at the Kings Inns could not hear unmoved of the downfall of a wealthy established Church, of the flight of a splendid aristocracy, of the confiscation of an immense territory. Old antipathies, which had never slumbered, were excited to new and terrible energy by the combination of stimulants which, in any other society, would have counteracted each other. The spirit of Popery and the spirit of Jacobinism, irreconcilable antagonists every where else, were for once mingled in an unnatural and portentous union. Their joint influence produced the third and last rising up of the aboriginal population against the colony. The greatgrandsons of the soldiers of Galmoy and Sarsfield were opposed to the greatgrandsons of the soldiers of Wolseley and Mitchelburn. The Celt again looked impatiently for the sails which were to bring succour from Brest;and the Saxon was again backed by the whole power of England.
Again the victory remained with the well educated and well organized minority. But, happily, the vanquished people found protection in a quarter from which they would once have had to expect nothing but implacable severity. By this time the philosophy of the eighteenth century had purifed English Whiggism from that deep taint of intolerance which had been contracted during a long and close alliance with the Puritanism of the seventeenth century. Enlightened men had begun to feel that the arguments by which Milton and Locke, Tillotson and Burnet, had vindicated the rights of conscience might be urged with not less force in favour of the Roman Catholic than in favour of the Independent or the Baptist. The great party which traces its descent through the Exclusionists up to the Roundheads continued during thirty years, in spite of royal frowns and popular clamours, to demand a share in all the benefits of our free constitution for those Irish Papists whom the Roundheads and the Exclusionists had considered merely as beasts of chase or as beasts of burden. But it will be for some other historian to relate the vicissitudes of that great conflict, and the late triumph of reason and humanity. Unhappily such a historian will have to relate that the triumph won by such exertions and by such sacrifices was immediately followed by disappointment; that it proved far less easy to eradicate evil passions than to repeal evil laws; and that, long after every trace of national and religious animosity had been obliterated from the Statute Book, national and religious animosities continued to rankle in the bosoms of millions. May he be able also to relate that wisdom, justice and time gradually did in Ireland what they had done in Scotland, and that all the races which inhabit the British isles were at length indissolubly blended into one people!
