Part 8 (1/2)
In noticing which Father O'Leary humorously replies--
”A priest then said to a woman, whom Mr. Wesley _knows_, 'I see you are no heretic; you have the experience of a real Christian.' 'And would you burn me?' says she. 'G.o.d forbid!' replied the priest, 'except for the good of the Church!' Now, this priest must be descended from some of those who attempted to blow up a river with gunpowder, in order to drown a city. Or he must have taken her for a witch, whereas, by his own confession, she 'was no heretic.' A gentleman whom _I know_ declared to me, upon his honor, that he heard Mr. Wesley repeat, in a sermon preached by him in the city of Cork, the following words: 'A little bird cried out in Hebrew, O Eternity! Eternity! who can tell the length of Eternity?' I am, then, of opinion that a _little Hebrew bird_ gave Mr.
Wesley the important information about the priest and the woman. One story is as interesting as the other, and both are equally alarming to the Protestant interest.”
Alluding to the statute of Henry VI, which bound every Englishman of the Pale to shave his upper lip, or clip his whiskers, to distinguish himself from an Irishman, he says: ”It had tended more to their mutual interest, and the glory of that monarch's reign, not to go to the nicety of _splitting a hair_, but encourage the growth of their _fleeces_, and inspire them with such mutual love for each other as to induce them to kiss one another's beards, as brothers salute each other at Constantinople, after a few days' absence. I am likewise of opinion that Mr. Wesley, who prefaces his letter with 'the interest of the Protestant religion,' would reflect more honor on his ministry in promoting the happiness of the people, by preaching love and union, than in widening the breach, and increasing their calamities by division. The English and Irish were, at that time, of the same religion, but, divided in their affections, were miserable. Though divided in speculative opinions, if united in sentiment, we would be happy. The English settlers breathed the vital air in England before they inhaled the soft breezes of our temperate climate. The present generation can say, 'Our fathers and grandfathers have been born, bred, and buried here. We are Irishmen, as the descendants of the Normans who have been born in England are Englishmen.'
”Thus, born in an island in which the ancients might have placed their Hesperian gardens and golden apples, the temperature of the climate, and the quality of the soil inimical to poisonous insects, have cleansed our veins from the sour and acid blood of the Scythians and Saxons. We begin to open our eyes, and to learn wisdom from the experience of ages. We are tender-hearted; we are good-natured; we have feelings. We shed tears on the urns of the dead; deplore the loss of hecatombs of victims slaughtered on gloomy altars of religious bigotry; cry on seeing the ruins of cities over which fanaticism has displayed the funeral torch; and sincerely pity the blind zeal of our Scotch and English neighbors, whose constant character is to pity none, for erecting the banners of persecution at a time when the Inquisition is abolished in Spain and Milan, and the Protestant gentry are caressed at Rome, and live unmolested in the luxuriant plains of France and Italy.
”The statute of Henry VI is now grown obsolete. The razor of calamity has shaved our lower and upper lips, and given us smooth faces. Our land is uncultivated; our country a desert; our natives are forced into the service of foreign kings, storming towns, and in the very heat of slaughter tempering Irish courage with Irish mercy. All our misfortunes flow from long-reigning intolerance and the storms which, gathering first in the Scotch and English atmosphere, never failed to burst over our heads.
”We are too wise to quarrel about religion. The Roman Catholics sing their psalms in Latin, with a few inflections of the voice. Our Protestant neighbors sing the same psalms in English, on a larger scale of musical notes. We never quarrel with our honest and worthy neighbors, the Quakers, for not singing at all; nor shall we ever quarrel with Mr.
Wesley for raising his voice to heaven, and warbling forth his canticles on whatever tune he pleases, whether it be the tune of 'Guardian Angels'
or 'Langolee.' We love social harmony, and in civil music hate discordance. Thus, when we go to the shambles, we never inquire into the butcher's religion, but into the quality of his meat. We care not whether the ox was fed in the Pope's territories, or on the mountains of Scotland, provided the joint be good; for though there be many heresies in old books, we discover neither heresy nor superst.i.tion in beef or claret. We divide them cheerfully with one another; and though of different religions, we sit over the bowl with as much cordiality as if we were at a love-feast.”
He concludes with the following remarkable paragraph, in which humor, eloquence, and philanthropy, are happily blended--a paragraph worthy the Honorary Chaplain of the Irish Brigade;--
”We have obtained of late the privilege of planting tobacco in Ireland, and tobacconists want paper. Let Mr. Wesley then come with me, as the curate and barber went to shave and bless the library of Don Quixote.
All the old books, old canons, sermons, and so forth, tending to kindle feuds, or promote rancor, let us fling out at the windows. Society will lose nothing: the tobacconists will benefit by the spoils of antiquity.
And if, upon mature deliberation we decree that Mr. Wesley's 'Journal,'
and his apology for the a.s.sociation's 'Appeal,' should share the same fate with the old buckrams, we will procure them a gentle fall. After having rocked ourselves in the large and hospitable cradle of the _Free Press_, where the peer and the commoner, the priest and the alderman, the friar and the swaddler,[2] can stretch themselves at full length, provided they be not too churlish, let us laugh at those who breed useless quarrels, and set to the world the bright example of toleration and benevolence. A peaceable life and happy death to all Adam's children! May the ministers of religion of every denomination, whether they pray at the head of their congregations in embroidered vestments or black gowns, short coats, grey locks, powdered wigs, or black curls, instead of inflaming the rabble, and inspiring their hearers with hatred and animosity to their fellow-creatures, recommend love, peace, and harmony.”
MEETING OF O'LEARY AND WESLEY.
”In a short time after this controversy had concluded, the parties met at the house of a mutual friend. Their different publications were mentioned; but kindness and sincere good feeling towards each other softened down the asperities of sectarian repulsiveness; and after an evening spent in a manner highly entertaining and agreeable, they parted, each expressing his esteem for the other, and both giving the example, that public difference on a religious or political subject is quite consistent with the exercise of the duties of personal kindness and esteem. Wesley is said, in this instance, to have relaxed into a most agreeable companion; and O'Leary, by his wit, archness, and information, was an inexhaustible source of delight, entertainment, and instruction.”
DR. O'LEARY AND FATHER CALLANAN.
Dr. O'Leary, though with great talents for a controversialist, always sedulously avoided the angry theme of religious disputation. Once, however, notwithstanding his declared aversion to polemics, he was led into a controversy. While he was at Cork, he received a letter through the Post Office, the writer of which, in terms expressive of the utmost anxiety, stated that he was a clergyman of the established church, on whose mind impressions favorable to the Catholic Creed had been made by some of O'Leary's sermons. The writer then professing his enmity to angry controversy, wished to seek further information on some articles of the Catholic creed. His name he forbore to reveal. O'Leary, anxious to propagate the doctrine of his Church, replied in a manner perfectly satisfactory to his anonymous correspondent. Other doubts were expressed, and dissipated, until the correspondence had extended to eight or ten long letters.
O'Leary, in joy at his supposed triumph, whispered the important secret to a few ecclesiastical confidants; among whom was his bosom friend, the Rev. Lawrence Callanan, a Francisan friar, of Cork. Their congratulations and approbation were not wanting, to urge forward the champion of orthodoxy. His arguments bore all before them; even the obstacles arising from family and legal notions, were disregarded by the enthusiastic convert, and he besought O'Leary to name a time and place, at which he might lift the mysterious vizor by which he had hitherto been concealed; and above all, have an opportunity of expressing his grat.i.tude to his friend and teacher.
The appointed hour arrived. O'Leary arranged his orthodox wig, put on his Sunday suit of sable, and sallied forth with all collected gravity of a man fully conscious of the novelty and responsibility of the affair in which he was engaged. He arrived at the appointed place of meeting some minutes after the fixed time, and was told that a respectable clergyman awaited his arrival in an adjoining parlor.
O'Leary enters the room, where he finds, sitting at the table, with the whole correspondence before him, his brother friar, Lawrence Callanan, who, either from an eccentric freak, or from a wish to call O'Leary's controversial powers into action, had thus drawn him into a lengthened correspondence. The joke, in O'Leary's opinion, however, was carried too far, and it required the sacrifice of the correspondence and the interference of mutual friends; to effect a reconciliation.
O'LEARY AND THE QUAKERS.
In his ”Plea for Liberty of Conscience,” Father O'Leary pays the following high tribute to that sect:--
”The Quakers,” said he, ”to their eternal credit, and to the honor of humanity, are the only persons who have exhibited a meekness and forbearance, worthy the imitation of those who have entered into a covenant of mercy by their baptism. William Penn, the great Legislator of that people, had the success of a conqueror in establis.h.i.+ng and defending his colony amongst savage tribes, without ever drawing the sword; the goodness of the most benevolent rulers in treating his subjects as his own children; and the tenderness of a universal father, who opened his arms to all mankind without distinction of sect or party.
In his republic, it was not the religious creed but personal merit, that ent.i.tled every member of society to the protection and emoluments of the State. Rise from your grave, great man! and teach those sovereigns who make their subjects miserable on account of their catechisms, the method of making them happy. They! whose dominions resemble enormous prisons, where one part of the creation are distressed captives, and the other their unpitying keepers.”
HIS RECEPTION AT THE ROTUNDO BY THE VOLUNTEERS.
”It was impossible that the high and distinguished claims to respect and esteem which O'Leary possessed, should escape unnoticed by the Volunteer a.s.sociation. Never was a more glorious era in the history of Ireland, than whilst the wealth, valor, and genius of her inhabitants became combined for the welfare of their country--whilst every citizen was a soldier, and every paltry political or sectarian difference and distinction was lost in the full glow and fervor of the great const.i.tutional object, which roused the energies and fixed the attention of the people. It was a spectacle worthy the proudest days of Greece or Rome; but it pa.s.sed away like the sudden gleam of a summer sun. O'Leary was exceeded by none of his contemporaries as a patriot: but, though the coa.r.s.e and misshapen habit of a poor friar of the order of St. Francis forebade his intrusion into the more busy scene of national politics, his pen was not inactive in enlightening and directing his countrymen in their const.i.tutional pursuits. A highly respectable body of the Volunteers, the _Irish Brigade_, conferred on him the honorary dignity of Chaplain; and many of the measures discussed at the National Convention held in Dublin, had been previously submitted to his consideration and judgment. On the 11th of November, 1783, the same day on which the message said to be from Lord Kenmare was read at the National Convention, then, holding its meetings in the Rotundo, Father O'Leary visited that celebrated a.s.semblage. At his arrival at the outer door, the entire guard of the Volunteers received him under a full salute, and rested arms: he was ushered into the meeting amidst the cheers of the a.s.sembled delegates; and in the course of the debate which followed, his name was mentioned in the most flattering and complimenting manner, by most of the speakers. On his journey from Cork to the Capital on that occasion, his arrival had been antic.i.p.ated in Kilkenny, where he remained to dine; and in consequence, the street in which the hotel at which he stopped was situate, was filled from an early hour with persons of every cla.s.s, who sought to pay a testimony of respect to an individual, whose writings had so powerfully tended to promote the welfare and happiness of his countrymen.”