"Yes, sir. It vexes me to think of it, much more to speak of it," said the simple youth, with a tear full created in his eye. "We, and our forefathers before us, had the farm of Lapardawn for more than three hundred years. A new landlord coming in possession of the estate, we got notice to quit, in the middle of winter. My father refused to yield the hearth of his forefathers without a struggle, and locked himself and family up. My mother was just after her confinement, and becoming short of provisions and even of water, she begged of the police who kept guard to hand her in a drink. They refused. She then begged, for G.o.d's sake, to have a messenger go for the priest. For two days, the police refused to let any body out of the house, unless we surrendered. My father, who had cut a hole in the roof of the house to catch at rain water for my dying mother, made his escape through it. A neighbor, who handed me a drink of water through a broken pane in a window, had his hand cut off by a stroke from the police sergeant's sabre. My poor mother died before the priest arrived. My oldest brother, seeing his mother dead, and that we had nothing now to guard, surrendered. We were all lodged in jail that night, and all our means were sold at auction. It was lucky for us we were put into jail; for, one week from that day, the landlord that was the cause of all our misery and of my mother's death was shot dead on the road from our farm to the town of Ennis. If we were out of jail, we would all have been accused of the cruel landlord's murder, and hanged; but we were, after one year in prison for the crime of defending our homestead, liberated, and came out in a body to America. And now I am glad of it, for two signs of tyranny I find wanting here--landlords and game laws. The absence of one allows me to trace the steps of the wild quadruped; and of the other, to trace my t.i.tle to the soil which I shall possess, down to the middle of the earth and up to the sky, unfrowned on, or unawed by the landlord's tyranny or the 'peeler's'

cruelty. This is partly why I like to see these mountains of snow," said he, "for I think that neither landlords nor 'peelers' could exist here.

They would become buried under these snow banks, for it is by night that they are generally patrolling the highways, and plotting against the peace of innocent families; and such a storm as the late one could not but be fatal to the villains."

These and the like sentiments are those which generally pervade the bosom of the Irish emigrant after landing on this enfranchised land.

Wonder not, then, you natives of this G.o.d-provided country, that the foreigner is likely to become more republican than yourselves, and that his is a keener sense of enjoyment than yours, from the evils of his antecedent life. Do not, therefore, become jealous of his purer and more ardent love for this republic, the inheritance of the oppressed; but, instead of envying his growing influence in this country of his choice and adoption, receive him with open arms, and make him a partic.i.p.ator with yourselves in the good things which you and your fathers have enjoyed for ages, and your claims to which are grounded on no better t.i.tle than that of the emigrant; and which t.i.tle is founded on the advent.i.tious discovery of this continent by a Catholic and a foreigner, and on oppressions undergone by your fathers in their native lands.

Wonder not, then, that the Irish Catholic is the best lover of this country, and that he feels himself at home here; for his sufferings in the cause of liberty and of conscience have been such as to give him the strongest t.i.tle deed to the liberties and privileges, if not to the enjoyments and comforts, of this favored land. Every prejudice is unreasonable, but none more irrational than that which would throw obstacles in the way of the gallant emigrant towards procuring a home and a sanctuary in this land of refuge and freedom.

The land is wild and uncultivated, with its womb groaning under the burden of plenty and fertility that have been dormant for ages upon ages, and that must remain so for ages to come, unless the thrifty hand of husbandry a.s.sist them into birth; and where are we to find, or when will the "nativists" be able to procure, as busy hands and stalwart arms, sufficiently numerous to bring into cultivation the millions of acres within the extent of our country, if the emigrant and foreigner are to be discouraged, and the mad clamor of the "nativists" is to prevail? It was not all native blood that was spilled in the establishment of the republic. It was not native genius alone that created the const.i.tution, laws, and inst.i.tutions of our country. It was not "natives," of course, that first discovered, settled, or established the several states that form the grand Union. It was by emigrants, by "furriners," that all these things were done. What, therefore, can be more ungrateful, if not more unjust, in the "nativists," than to attempt to rob the poor emigrant of the rewards of his labor and merit, in order that they may enjoy all the fruit of the latter's toil? This is the height of ingrat.i.tude and injustice; a far more glaring instance of both than that of the _reputed_ forefathers of these "nativists" when they robbed the old Britons of their homes and of those liberties which they were _hired_ to defend. What models of honesty, justice, and truth you are, most distinguished "nativists"! The foreigner built your house, after having first procured the site or the lot; they furnish the house with all useful, and necessary, and ornamental furniture; and these very emigrants are yet necessary to keep the house in order; and you come and threaten to turn them out, telling them you can now dispense with their services, and that they are "furriners"! And, what is more inconsistent and unjust still, by this policy of yours, if it could prevail, you would be doing the most effectual thing to annihilate yourselves, both physically, politically, morally, and socially. For, if you turned off all the "furriners," not only would you sink in wealth and resources,--your ships unmanned, your factories unworked, your ca.n.a.ls and railroads undug, and your battles unfought,--but your very blood would corrupt, and turn into water! Your physical stature would soon be reduced to the standard of the Aztecs; and, what is worse, following the natural channel of your Anglo-Saxon instincts, you would become a G.o.dless race of Liliputians! Yes, followers of Mormon Smith, Joe Miller, Theodore Parker, and spiritual raps. O nativists, to what an abyss your mental intoxication was hurrying you, in your blind zeal against the emigrant and the foreigner!

CHAPTER VIII.

THE ORPHANS IN THEIR NEW HOME.

After the arrival in the city of the wearied missionary, his first visit was to the scene of his late visit to the dying widow; and learning all the particulars there that came under the cognizance of Mrs. Doherty, he next drove rapidly to the poorhouse, where, as we have already stated, the _pious_ officials had arranged the details so as to disappoint the Popish priest of his benevolent designs, and to secure, if possible, the adhesion of the young and interesting orphans to what they called "Bible religion."

When Father O'Shane called at the county house, he learned from an under official that the boss "_warn't to home_; and," said he, "the children hadn't been here mor'n a few hours, when a highly-respec'able farmer had taken them with him to bring up." He couldn't "tell nothin' about who the farmer was, or where he was from; but the children wor well done for, that's all." It was in vain the priest represented that the children were no paupers, but of highly-respectable connections, who were able and willing to provide for them. He didn't "know nothin' about that; but he knowed papers were signed, (as he was directed falsely to a.s.sert,) and that sartain the children could not now be claimed by any persons except their parents. They were now under the care of guardians." After repeated visits, continued for weeks and months, to the same establishment, Father O'Shane could gain no more satisfactory knowledge of the fate of the orphans. He was obliged to relinquish his search in despair, concluding that the children were kidnapped, and that, except by G.o.d's mercy, their faith and morals were doomed, under the influence of cold, contradictory infidelity or heresy. He mentioned the case to his congregation, earnestly soliciting their prayers for these poor orphans of Christ; and he oftentimes offered the holy sacrifice, to enlist the influence of heaven in their regard.

Let it not be said we exaggerate this account of the conduct of the poorhouse officials; and from the improbability of such an instance of injustice and cruelty happening in our day, let not our readers conclude that such a case, and many such cases, happened not in times gone by.

Then the Irish Catholic population of the state was not much more than what that of one county is now. Then an Irish Catholic could not get the office of constable or bailiff; now we have Catholic cabinet ministers, judges, senators, legislators, and aldermen.

Then the ballot box was surrounded but by a few Irish naturalized citizens, and these not of such importance as to influence the election of a constable or poormaster; now the Irish adopted citizen, by the power he exercises in his vote, is solicited by candidates, from a town officer to the president; and whoever would attempt to reenact the kidnapping of Van Stingey, and many other officials of his cla.s.s, in their days of petty power, would be sure to be compelled to retire forever from public life, and pa.s.s into the gloom and infamy of his depraved private circle. There were many exposures and wailings of the children of Israel on the waters of the river of Egypt, before Moses; and there was many an instance of the kidnapping of Irish Catholic children from their parents, or natural guardians, by the jealous Pharaohs of sectarianism, before the attempt made by Mr. Van Stingey to kidnap Paul O'Clery and his brethren.

In their new home, however, up to this time, Paul and his little charge were well treated, as far as meat and clothing were concerned. Even in regard to religion, and the devotional exercises prescribed by its precepts, there was no obstacle thrown in their way; although the fidelity of Paul and his sister Bridget to their morning and night prayers was quite astonishing to their patrons. A few indirect, covert attacks were all that, for many months, it was thought prudent they should have to encounter from the family, named Prying, with whom they staid. The truth was, that Paul, the eldest of the children, was such a smart, watchful, prudent young lad, his younger brothers and sister were so accustomed to obey him, and he exercised such emphatic authority over them, that it was the advice of the most prudent of the preachers who interested themselves in his case, to let him alone for the present. The change intended to be brought about was to be left to time, conversation, and the influence of common school education to accomplish. His education, in Ireland, was princ.i.p.ally religious and cla.s.sical, rather than commercial; and he was just now acquiring, in his present trying noviceship, what was precisely wanting to his previous course. He and his brothers, who lived in the next farmer's house, together with Bridget, his sister, who was under the same roof with himself, obstinately refused to attend the Sunday school, the meeting house, or to join in the prayer with which school was daily opened.

Hence they were more than once publicly prayed for by the fanatical Presbyterian minister, the Rev. Mr. Gulmore, at whose church the Prying family attended. There was a sufficiency of prayers now "put up," in Mr.

Gulmore's opinion, to begin the work of more practical conversion.

Accordingly, a "big dinner" was prepared, a turkey cooked, and Friday fixed upon--the appet.i.te being chosen, after a very ancient pattern in paradise, as the channel through which to "open the eyes" of these blind young Papists! Some neighboring ministers were of opinion that it was too soon to begin; but they were but Methodist, Universalist, and other preachers, who were jealous of the influence and of the salary of Mr.

Gulmore, and who, besides, did not think it exactly fair that all the children should be converted to Presbyterianism, while there were a dozen as good denominations around, "and better too." But the good-salaried disciple of John Calvin had no respect for such opinion; so "forthwith the good work must begin," as he authoritatively said. He should not be trifled with any longer, or have it said that, after all the prayers "put up," and pains taken, "they should still be left wallowing in the mire of Popery."

"It should not be! It could not be! The power of the Lord must be made manifest. He could not any longer allow the light to remain under a bushel. It should shine, and he should then and there convert those obstinate young things to vital religion."

"Some turkey, Paul, my dear?" said Gulmore, after having first served the ladies and senior members of the family.

"Not any, sir, thank you," said Paul.

"Not any!" repeated the parson, frowning. "Why so? That's not good manners, my lad."

"If it be not, I am sorry, sir," said Paul. "I cannot be expected to be very polite, or to know the usages of this country, as yet. So I beg to be excused."

"You should not refuse the gifts of G.o.d when offered you," replied _his reverence_.

"But I do not think it would be good for me to use these gifts of G.o.d in the present instance."

"You must eat meat, Paul, and use the good things of our glorious country, or you will fail and die."

"I know I will die," said Paul; "and I guess eating turkey won't make me immortal."

A loud laugh followed this remark from all but the parson and a female member of the family. This "raised his dander a _leetle_," as old uncle Jacob afterwards used to say.

"That is more unmannerly still, Paul," said the parson.

"You think you are smart; but I tell you, child, you are ignorant, and impudent to boot."

"I should be sorry to make a saucy or impudent answer to any body, much more to a clergyman of any church; but I thought you were aware that it is counted very insulting to Catholics to offer them meat on Fridays, as if they were apostates who would sell their souls for a 'mess of pottage;' and I thought you were aware that we are Catholics, and that our religion forbids us to eat flesh on Friday."

"I know, sir, the Romish faith forbids her votaries the use of meat; but, Paul, I thought you were now thoroughly weaned from such notions, from what you have seen since you came to this free and Protestant country."

"All I have seen since I was unfortunately compelled to come to these parts, only confirms me in my attachment to the religion of our ancestors," said Paul.

"My child, I love you," said the parson, seeing he had been committed by his temper, and now changing his air of haughtiness into that of affected kindness; "I love you in my soul, and that is why I want to teach you to know Jesus, and to cause you to give up the fooleries of Popery. What can be more foolish than to abstain from what G.o.d has given for man's use?"

"I hope I appreciate that _love_, sir," said Paul; "but if you wish not to insult me, and if you do not want to cause me to doubt the sincerity of your love, you won't call any prescription of the church of Christ foolish. The Scriptures tell us that we may lawfully and meritoriously abstain from many good and useful gifts of G.o.d--as Samson abstained from wine; St. John the Baptist from flesh and the luxury of apparel; St. Paul fasted and chastised his body; the Jews were commanded to abstain from the use of pork and other meats. Finally, our Savior promises to reward those publicly who will fast or abstain from food."

"Ah, poor, lost, ignorant one," exclaimed the parson, "you are in error; sunk in superst.i.tion!"

"I hope your a.s.sertions do not prove me so."

"Paul, child, don't you speak so to the minister," interrupted old Mrs.

Prying. "He is for your good, and desires to make you a Christian."

"Ma'am, I don't wish to insult any body, as I said before; but I can't hear my religion run down and misrepresented while I know the contrary to be the fact."

"Well, madam, let me alone; I will soon catch the lad in his own Jesuit net. Paul, you _know_ the Bible, you think; where in the Bible do you find it ordered to fast from flesh on Fridays?"

"Where in the Bible," said Paul, "do you find it ordered to keep Sunday holy instead of Sat.u.r.day, the Sabbath? where are you ordered to build churches? where do you find authority for establishing feasts and fasts?

where to hold synods or a.s.semblies? where to baptize infants?"

"O Paul, the Bible does not order these things expressly; but the Christian church does."

"Well," said Paul, "it is only our church that forbids her children the use of flesh on Friday; and 'he that does not hear the church, let him be to thee as the heathen and publican.'"

"But you ought not to obey the church in what is evidently wrong; and it must be wrong to forbid the use of meat made for man's use."

"If it was wrong, G.o.d would not have forbidden the Jews the use of meat that we now use as a gift of G.o.d."

"That was in the old law. You cannot find any such prohibition in the gospel."

"I can. In the Acts of the Apostles, xv. 29, the use of blood and strangled meat is forbidden. Besides, our Lord fasted forty days from the use of all the good gifts of G.o.d in the shape of food. The Israelites fasted from flesh in the desert, and were terribly punished for asking for it; over seventy thousand of them having died as a punishment for their carnal desires."

"Paul, I fear the Lord has deserted thee," said this ignorant hypocrite, when he saw himself refuted by this young boy. "Don't we read from the mouth of truth itself, that 'what entereth into the mouth defileth not'?"

"I think I heard the teetotal lecturer on the road there say that a gla.s.s of brandy defiled a man; and I am sure a quart or two of it would cause a man to sin, and thus defile him. And as the apple in the garden defiled Eve, not by its nature, but by reason of the prohibition of G.o.d, so the meat on Friday does not defile of itself, but by reason of the prohibition of the church."

"You should not obey the church, Paul, in all these things. It is slavery the most vile, so it is."