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In the following century, while Protestant ascendancy was still maintained, the Catholics had greater scope. Away back in the days of Queen Elizabeth, Campion found Latin widely spoken among the peasantry, and Father Mooney met country lads familiar with Virgil and Homer. In 1670, Petty had a similar story to tell, in spite of all the savageries of Cromwell and the ruin which necessarily followed. And in the eighteenth century the schoolmaster, though a price was set on his head, was still active. With an inherited love of learning, the Irish in the nineteenth century would have made rapid progress had they been rich. But their impoverishment by the penal laws made it impossible for them to set up an effective system of primary education, and until the national school system came into existence in 1831, they had to rely on the hedge-schools! Secondary education fared better, for the bishops, relying with confidence on the generosity of their flocks, were soon able to establish diocesan colleges. And in higher education, equally determined efforts were made by the establishment of the Catholic University under Cardinal Newman. But in this field of intellectual effort, in spite of the energy and zeal of the bishops, in spite of the great generosity of the people, so many of whom were poor, and in spite of the fame of Newman, it is failure rather than success which the historian has to record.

Nor has the love of the Irish for religion, any more than their love of learning, been lessened or enfeebled by time. The mountain side as the place for Mass in the penal days gradually gave way to the rude stone church without steeple or bell; and when steeple and bell ceased to be proscribed, and the people were left free to erect suitable houses of sacrifice and prayer, the fine churches of the nineteenth century began gradually to appear. The unfettered exercise of freedom of religious worship, the untiring efforts of a zealous clergy and episcopate, the unstinted support of a people, who out of their poverty grudged nothing to God or to God's house, formed an irresistible combination, and all over the country beautiful churches are now to be found.

In every diocese in Ireland, with scarcely an exception, there is now a stately cathedral to perpetuate the renown of

the patron saint of that diocese, and even parish churches have been built not unworthy to be the churches of an ancient see. At Armagh, a cathedral has been built which does honor to Irish architecture, and worthily commemorates the life and labors of St. Patrick, the founder of the primatial see; at Thurles, a cathedral stands, the chief church of the southern province, statelier far than any which ever stood on the Rock of Cashel; at Tuam, a noble building, associated with the memory of John MacHale, the Lion of the Fold of Judah, perpetuates the name of St. Jarlath; at Queenstown, the traveller, going to America or returning from it to the old land, has his attention attracted to the splendid cathedral pile sacred to St. Colman, the patron saint of the diocese of Cloyne; and if we would see how splendid even a parish church may be, let us visit the beautiful church in Drogheda, dedicated to the memory of Oliver Plunkett.

Nor are these things the only evidence we have that zeal for religion among the Irish has survived centuries of persecution. Columbanus and Columcille have still their successors, eager and ready as they were to bring the blessings of the Gospel to distant lands. In recent years an Irish-born Archbishop of Sydney has been succeeded by an Irish-born Archbishop; an Irishman rules the metropolitan see of Adelaide; and an Irish-born Archbishop of Melbourne has as his coadjutor a former president of the College of Maynooth. In South Africa, the work of preaching and teaching and ruling the church is largely the work of Irish-born men. In the great Republic of the West the three cardinal-archbishops at the head of the Catholic Church have the distinctively Irish names of Gibbons and Farley and O'Connell; and in every diocese throughout the United States the proportion of priests of Irish birth or descent is large.

Nor must the poorer Irish be forgotten. How much does the Catholic Church, both in Ireland and in America, owe to the generosity of Irish-American laborers and servant girls! Out of their scanty and hard-earned pay they have contributed much not only towards the building of the plain wooden church in the rural parishes, but also of the stately cathedrals of American cities. And many a church in old Ireland owes its com

pletion and its adornment to the dollars given by the poor but generous Irish exiles.

And if the zeal of the Irish for religion has thus survived to the twentieth century, so also in an equally remarkable degree has their zeal for learning. We have evidence of this in the numerous primary schools in every parish, filled with eager pupils and presided over by hard working teachers; in the colleges where the sciences and the classics are studied with the same energy as in the ancient monastic schools; and in Maynooth College, which is the foremost ecclesiastical college in the world. And if there are now new universities, the National and the Queen's, sturdy and vigorous in their youth, this does not imply that Trinity College suffers from the decreptitude of age. For among those whom she sent forth in recent times are Dowden and Mahaffy and Lecky, to name but three, and these would do credit to any university in Europe.

It would be difficult to find in any age of Irish history a greater pulpit orator than the famous Dominican, Father Tom Burke, or a more delightful essayist than Father Joseph Farrell; and who has depicted Irish clerical life more faithfully than the late Canon Sheehan, whose fame as a novelist has crossed continents and oceans? O'Connell was a great orator as well as a great political leader, and Dr. Doyle and Archbishop John MacHale were scholars as well as statesmen and bishops. We have thus an unbroken chain of great names, a series of Irishmen whom the succeeding ages have brought forth to enlighten and instruct lesser men; and Ireland, in the twentieth century, is not less attached to religion and learning than she was when Clonmacnois flourished and the saintly Carthage ruled at Lismore.

REFERENCES:

Joyce: Social History of Ancient Ireland (Dublin, 1903); Lanigan: Ecclesiastical History of Ireland (Dublin, 1822); Healy: Ireland's Ancient Schools and Scholars (Dublin, 1896), Life and Writings of St. Patrick (Dublin, 1905); Bury: St. Patrick and his Place in History (London, 1905); Ussher's Works (Dublin, 1847); Reeves: Adamnan's Life of St. Columba (Dublin, 1851); Worsae: The Danes in Ireland (London, 1852); Moran: Essays on the Early Irish Church

(Dublin, 1864); Stokes: Ireland and the Anglo-Norman Church (London, 1897); Mant: History of the Church of Ireland (London, 1841); Bagwell: Ireland under the Tudors (London, 1885-90); Moran: Persecutions under the Puritans (Callan, 1903); Murphy: Our Martyrs (Dublin, 1896); Meehan: Franciscan Monasteries of the Seventeenth Century (Dublin, 1870); Lecky: History of Ireland in the Eighteenth Century (London, 1902); O'Connell's Correspondence (London, 1888); Wyse: History of the Catholic Association (London, 1829); Doyle: Letters on the State of Ireland (Dublin, 1826); O'Rorke: Irish Famine (Dublin, 1902); Gavan Duffy: Young Ireland (London, 1880); Plunkett: Ireland in the New Century (London, 1904); O'Riordan: Catholicity and Progress in Ireland (London, 1905); MacCaffery: History of the Church in the Nineteenth Century (Dublin, 1909); Healy: Centenary History of Maynooth College (Dublin, 1905); D'Alton: History of Ireland (London, 1910).

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which served as centres of education. The great success that attended these efforts earned for Ireland the double title of Island of Saints and a Second Thebaid.

The monastic institutions organized by St. Patrick were characterized from their commencement by an apostolic zeal that knew no bounds. Sufficient scope was not to be found at home, so it was impatient to diffuse itself abroad.

SCOTLAND: Hence in the year 563 St. Columcille, a Donegal native of royal descent, accompanied by twelve companions, crossed the sea in currachs of wickerwork and hides, and sought to land in Caledonia. They reached the desolate Isle of Iona on the day preceding Whitsunday.

Many years before, colonies of Irishmen had settled along the western parts of the present Scotland. The settlement north of the Clyde received the name of the Kingdom of Dalriada. These Dalriadan Irish were Christian at least in name, but their neighbors in the Pictish Highlands were still pagans. Columcille's apostolate was to be among both these peoples. Adamnan says that Columcille came to Caledonia "for the love of Christ's name", and well did his after-life prove the truth of this statement. He had attained his fortyfourth year when King Conall, his kinsman, bestowed Iona upon him and his brethren. The island, situated between the Dalriadans and the Picts of the Highlands, was conveniently placed for missionary work. A numerous community recruited from Ireland, with Columcille as its Abbot, soon caused Iona to become a flourishing centre from which men could go forth to preach Christianity. Monasteries and hermitages rapidly sprang up in the adjacent islands and on the mainland. These, together with the Columban foundations in Ireland, formed one great religious federation, in which the Celtic apostles of the northern races were formed under the influence of the holy founder.

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