Nor was the question one of the erection of buildings merely, but also of the support of an immense number of inmates, and of their constant support without a single day"s intermission. Who can calculate the sums required for such immediate and most pressing needs?
In a nation where Christianity has been long established, taxes imposed upon all for the constructing, repairing, maintaining, and carrying on so many and such large establishments are easily collected. For all are bound by law to contribute to such purposes, and the question generally reduces itself merely to a continuance of the support of inst.i.tutions long standing, and which can be no longer in need of the large disburs.e.m.e.nts necessary at the first period of their existence. But here it was a question of providing, without any other law than that of love, without the help of any other tax-gatherer than the voluntary collector, for all those necessities at once, including the vast outlays requisite for the first establishment of those inst.i.tutions, and imposing, by that very act, the necessity and duty of supporting forever all the inmates gathered together at the cost of so much care and expense, within those walls consecrated to religion and charity. The government had no share whatever in it; too happy were they at the government interposing no obstacle to its carrying out! That was all they asked for on its part--non-interference.
On this subject, Mr. Maguire remarks justly, without, however, bringing the matter of expenditure into sufficient prominence:
"For the glorious Church of America many nations have done their part. The sacred seed first planted by the hand of the chivalrous Spaniard has been watered by the blood of the generous Gaul; to the infant mission the Englishman brought his steadfastness and resolution, the Scotchman, in the northeast, his quiet firmness, . . . the Irishman his faith, the ardor of his faith. And, as time rolled on, and wave after wave of immigration brought with it more and more of the precious life- blood of Europe, from no country was there a richer contribution of piety and zeal, of devotion and self-sacrifice, than from that advanced outpost of the Old World, whose western sh.o.r.es first break the fury of the Atlantic; to whose people Providence appears to have a.s.signed a destiny grand and heroic--of carrying the civilization of the Cross to remote lands and distant nations. What Ireland has done for the American Church, every bishop, every priest, can tell. Throughout the vast extent of the Union there is scarcely a church, an academy, a hospital, or a refuge, in which the piety, the learning, the zeal, the self- sacrifice, of the Irish--of the priest or the professor, of the Sisters of every order or denomination--are not to be traced; there is scarcely an ecclesiastical seminary for English- speaking students in which the great majority of those now preparing for the service of the sanctuary do not belong, if not by birth, at least by blood, to that historic land to which the grateful Church of past ages accorded the proud t.i.tle, Insula Sanctorum."
To this may be added the remark that it is still further beyond doubt that all the establishments mentioned, almost without one exception, owe their existence, at least partially, and very often entirely, to the generous and never-failing contributions of the Irish.
The Rev. C. G. White, in his "Sketch of the Origin and Progress of the Catholic Church in the United States of America," which is appended to the translation of Darras"s "History of the Catholic Church," says still more positively:
"In recording this consoling advancement of Catholicity throughout the United States, especially in the North and West, justice requires us to state that it is owing in a great measure to the faith, zeal, and generosity of the Irish people who have immigrated to these sh.o.r.es, and their descendants. We are far from wishing to detract from the merit of other nationalities; but the vast influence which the Irish population has exerted in extending the domain of the Church is well deserving of notice, because it conveys a very instructive lesson. The wonderful history of the Irish nation has always forced upon us the conviction that, like the chosen generation of Abraham (previous to their rejection of the Messiah, of course), they were destined, in the designs of Providence, to a special mission for the preservation and propagation of the true faith. This faith, so pure, so lovely, so generous, displays itself in every region of the globe. To its vitality and energy must we attribute, to a very great extent, the rapid increase in the number of churches and other inst.i.tutions which have sprung up and are still springing up in the United States, and to the same source are the clergy mainly indebted for their support in the exercise of their pastoral ministry. It cannot be denied, and we bear a cheerful testimony to the fact, that hundreds of clergymen, who are laboring for the salvation of souls, would starve, and their efforts for the cause of religion would be in vain, but for the generous aid they receive from the children of Erin, who know, for the most part, how to appreciate the benefits of religion, and who therefore joyfully contribute of their worldly means to purchase the spiritual blessings which the Church dispenses."
To this we may add that what Mr. White so expressly states of the generous support given by the Irish people to the clergy is equally true when extended to the thousand inmates of orphan asylums, reformatories, schools, convents, and of all the charitable inst.i.tutions generally which are specially fostered by the Church for the common good of humanity. To quote only one fact recorded in a note to Mr. Maguire"s book, a Sister of Mercy tells us what the Irish working-cla.s.s has done for the order in Cincinnati: "The convent, schools, and House of Mercy, in which the good works of our Inst.i.tute are progressing, were purchased in 1861 at a considerable outlay. This, together with the repairs, alterations, furnishing, etc., was defrayed by the working-cla.s.s of Irish people, who have been and are to us most devoted, and by their generosity have enabled us up to the present time to carry out successfully our works of mercy and charity."
It may be stated, without fear of contradiction, that the same thing might be a.s.serted by the superior of almost every Catholic establishment in the country, were an opportunity afforded them of coming forward in like manner.
All this is well known to those who are in the least acquainted with the history and workings of those inst.i.tutions; but very little noise is made about it, according to the rule of the Gospel which recommends us to do good in such a manner that "the left hand may not know what the right hand doeth." Nothing is more Christian than such silent approval, and the eternal reward, which must follow, is so overwhelmingly great that the applause of the world may well be disregarded. But as constant good offices are apt to beget indifference in those who benefit most by them, there are not wanting some good people who seem to labor under the impression that really the Irish deserve scarcely any thanks; that every thing which they do comes so naturally from them, it is only what one could expect as a matter of course, and that, it being nothing more, after all, than their simple duty, it becomes a very ordinary thing.
It may be superfluous to say that if all this was expected from them, and if it be, as it really is, after all only a very ordinary thing on _their_ part, this fact is precisely what makes them a most extraordinary people, as expectations of this nature which may be most natural are of that peculiar kind of "great expectations" magnificent in prospect, but very delusive in fact; and certainly they would not be looked for as a matter of course in any other nation. Let any one reflect on the few details here furnished, let him add others from his own information, and the whole thing will appear, as it truly is, most wonderful, and only to be explained by the great and merciful designs of G.o.d, as Dr. White has just indicated-- designs intrusted on this occasion to faithful servants whose generous hearts and pure souls opened up to the mission intrusted to them, to its glorious fulfilment so far, and to a greater unfolding still in time to come.
In order to understand, as ought to be understood, more fully the weight of the burden they so cheerfully undertook to bear, a few reflections on the subject of religious and charitable inst.i.tutions will not be considered out of place.
The Romans--those master-organizers, who reduced to a perfect system every branch of government, legislation, war, and religion--never abandoned, never intrusted to the initiative of the people, the care of providing the means for any thing which the state ought to supply. The public religious establishments were all endowed, the colleges of the priests enjoyed large revenues, and the expenses of worship were supplied from the same source. To the fisc in general belonged the duty of supporting the armories, the courts of law, and the large establishments provided for the comfort and instruction of the people, the baths, libraries, and regular amus.e.m.e.nts. The private munificence of emperors, great patricians, and conquerors, undertook to supply occasional shows of an extraordinary character in the theatres, amphitheatre, and the circus.
There was no room left for charity in the whole plan. Indeed, the meaning of that word was unknown to them; for it cannot be properly applied to the regular distribution of money or cereals to the plebs; as this was one of those generosities which are necessary, and was only practised in order to keep the lower orders of citizens in idle content and out of mischief, as you would a wild animal which you dare not chain: you must feed him. The really poor, the saves, the maimed, the helpless, were left to their hard fate, they being apparently unworthy of pity because they excited no fear.
Yet the system was fruitful in its results. As soon as Christianity was seated on the throne, nothing was easier than to transfer the immense sums contributed by regular funds, or which were the product of taxes, from one object to another; and thus the Christian clergy and churches were supported as had been the colleges and temples of the pagan priests, by the revenues derived from large estates attached to the various corporations. Thus did Constantine and his successors become the munificent benefactors of the Church in Rome and through-out the whole empire.
Meanwhile, the 11 collections of money" among the faithful, which were first organized, as we read in the epistles of the apostles, and afterward systematized still better in Rome under the first popes, soon grew into disuse, at least to the extent to which they once prevailed; the new charitable inst.i.tutions, such as the care of the poor, of widows and orphans, being under- taken by the Church at large, while the expenses of the whole were defrayed by the revenues accruing from the donations of princes, or the bequests of wealthy Christians.
The consequence was that, throughout the whole Christian world, all religious, literary, and charitable inst.i.tutions enjoyed large revenues, and there was no need of applying to the generosity of the common people for contributions.
After the successful invasion of the barbarians, the same system held good; and history records how richly endowed were the churches built, the monasteries founded, the universities and colleges opened, by the once ferocious Franks, Germans, or Northmen even, tamed and subdued by the precepts and practices of Christianity.
We know how the immense wealth, which had been devoted to such holy purposes by the wise generosity of rulers or rich n.o.bles, became in course of time an eyesore and object of envy to the worldly, and that the chief incentive to the "~ Reformers" for doing their work of 11 reformation" thoroughly was the prospect of the golden harvest to be reaped by the destruction of the Catholic Church.
But the very large amounts required to satisfy the aspirations introduced into the heart of humanity, by the religion of Christ, may give us an adequate idea of what Christian civilization really costs. It is foolish to imagine a sane man really believing that those generous founders of pious inst.i.tutions, who devote by gift or bequest, such large estates and revenues to the various
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We cannot afford to transfer any more of his experiences among the Irish. From all his accounts, they are the same in London as everywhere else, most firmly attached to Catholicity, and, as a general rule, most exemplary in the performance of their religious obligations.
It is fitting, however, to give the conclusion of a long description of what he saw among them while visiting them in the company of a clergyman: "The religious fervor of the people whom I saw was intense. At one house that I entered, the woman set me marvelling at the strength of her zeal, by showing me how she continued to have in her sitting-room a sanctuary to pray every night and morning, and even during the day when she felt weary and lonesome."
II. Pa.s.sing from religion to morality, let us look at this writer again: "Only one-tenth, at the outside, of the couples living together and carrying on the costermongering trade (among the English) are married. . . . Of the rights of legitimate or illegitimate children, the English costermongers understand nothing, and account it a mere waste of money to go through the ceremony of wedlock, when a pair can live together, and be quite as well regarded by their fellows without it. The married women a.s.sociate with the unmarried mothers of families without scruple.
There is no honor attached to the married state and no shame to concubinage.
"As regards the fidelity of these women, I was a.s.sured that in any thing like good times they were rigidly faithful to their paramours; but that, in the worst pinch of poverty, a departure from this fidelity--if it provided a few meals or a fire--was not considered at all heinous."
Further details may be read in the book quoted from, which would scarcely come well in these pages, though quite appropriate to the most interesting work in which they appear. From the whole, it is only too clear that the cla.s.s of people referred to is profoundly immoral and corrupt, their very poverty only hindering them from indulging in an excess of libertinism.
On the other hand, when Mr. Mayhew speaks of the street Irish in London, he is most emphatic in his praise of the purity of the women in particular, and the care of the parents in general to preserve the virtue of their daughters, in the midst of the frightful corruption ever under their eyes. The only remark he pa.s.ses of a disparaging character is the following:
"I may here observe"--referring to the statement that Irish parents will not expose their daughters to the risk of what they consider corrupt influences--"that, when a young Irish woman _does_ break through the pale of chast.i.ty, she often becomes, as I was a.s.sured, one of the most violent and depraved of, perhaps, the most depraved cla.s.s."
It is evident, from the mere form in which this phrase is put, that such a thing is of very rare occurrence, and that the violence and depravity spoken of offer all the stronger contrast to the general purity of the whole cla.s.s, and are merely the result of the open and unreserved character of the race.
But the whole world knows that chast.i.ty is the rule, and perhaps the most special virtue of the Irish, a fact which their worst enemies have been compelled to confess. In this same work of Mr.
Mayhew"s a still more surprising fact than the last--for that is acknowledged by all--is brought into astonishing prominence; a fact opposed to the general opinion of their friends even, and yet supported by incontrovertible evidence. It relates to another contrast between the English and Irish costermongers on the score of temperance.
III. The result arrived at by his inquiries among liquor-dealers in that part of London inhabited by about equal numbers of both nationalities, Mr. Mayhew gives us as twenty to one in favor of the Irish with respect to the consumption of liquor. In most "independent," that is to say, "not impoverished" Irish families, water is the only beverage at dinner, with punch afterward; and estimating the number of teetotallers, among the English at three hundred, there are six hundred among the Irish, who const.i.tute, it may be remembered, only one-third of the whole costermonger cla.s.s, and those Irish teetotallers, having taken the pledge under the sanction of their priests, look upon it as a religious observance and keep it rigidly. The number of Irish teetotallers has been considerably increased since Mr. Mayhew made his returns, in consequence of the energetic crusade entered upon against drink by the zealous London clergy, under the powerful lead of Archbishop Manning.
It is true that an innkeeper told Mr. Mayhew that "he would rather have twenty poor Englishmen drunk in his tap-room than a couple of poor Irishmen, who will quarrel with anybody, and sometimes clear the room." But this remark, if it shows any thing, shows only how and why the Irish have obtained that reputation of being a nation of drunkards, which is slanderous and false.
IV. Yet another, and perhaps as surprising a result as any, is the contrast between both cla.s.ses of people with respect to economy and foresight: The English street-sellers are found everywhere spending all their income in the satisfaction often of brutish appet.i.tes; the Irish, on the contrary, save their money, either for the purpose of transmitting it to their poor relatives in Ireland, or bringing up their children properly, or- -if they are young--to provide for their marriage-expenses and home. Such cares as these never seem to afflict the English costermonger. So strongly did Mr. Mayhew find these characteristics marked among the Irish, that he is at times inclined to accuse them of carrying them too far, even to the display of a sordid and parsimonious spirit. According to him, they apply to the various "unions," or to the parish, even when they have money, or sometimes go with wretched food, dwelling, or clothing, in order to have a small fund laid by, in case of any emergency arising.
But the general result of his observations is clear: that the Irish are most provident and far-seeing; a surprising statement, doubtless, to the generality of Mr. Mayhew"s readers, but one which, after all, only accords with the testimony of many unexceptionable witnesses of their life in other countries. And, if in England, in London especially, they at times appear sordid in their economy, is not this the very natural result of the misery they had previously endured in their own impoverished land, and therefore a proof that, at least, they have profited by the terrible ordeals through which they were compelled to pa.s.s?
We have spoken only of the Irish in London; the same facts are most probably true of them in all the large cities of Great Britain. Unfortunately, Mr. Mayhew"s most interesting work has found no imitators in other parts of the kingdom. F. Perraud"s remarks, however, in his "Ireland under English Rule," extend almost over the whole country.
After giving his own experience, and that of many others whom he had consulted, or whose works he had read; after having set forth the dangers which beset the Irish in that (to them) "most foreign country"--England--and also the success which had attended the labors of many proselytizing agents among them, and even in some cases the progress of immorality in their midst resulting from the innumerable seductions to which they were exposed, a success and a progress which Mr. Mayhew"s personal observation would lead us to think the good father has exaggerated, he concludes as follows:
"We must not overlook the fact that the Irish emigration to England and Scotland produces in many individual cases results which cannot be too deeply deplored.
"But there, also, as well as in America and Australia, through the economy of an admirable providence, G.o.d makes use of those Irish immigrants for the propagation and extension of the Catholic faith in the midst of English and Scotch Protestantism.
What progress has not the Catholic religion made within the last thirty years in England? And might not the Catholics say to their separated brethren what Tertullian said to the Caesars of the third century: "Our religion is but of yesterday; and behold, we fill your towns, your councils, your camps, your tribes, your decuriae, the palace, the senate, the forum . . . . You have persecuted us during centuries, and behold, we spring up afresh from the blood of martyrs!"
"At the beginning of the reign of George III., England and Scotland scarcely contained sixty thousand Catholics who had remained true to the faith of their fathers. Their number in 1821 was, according to the official census, five hundred thousand. In 1842, they were estimated at from two million to two million five hundred thousand. At present (1864) they number nearly four million, and of this total amount the single city of London figures for more than two hundred and fifty thousand."
In a note he adds the following figures, furnished him by Dr.
Grant, the late Bishop of Southwark:
Total No. of Catholics. No. of Irish.
Manchester . . . . . . . . . . . 80,000 . . . . . . 60,000 Liverpool . . . . . . . . . . 130,000 . . . . . . 85,000 Birmingham . . . . . . . . . . . 30,000 . . . . . . 20,000 Preston. . . . . . . . . . . . . 24,000 . . . . . . 4,300 Wigan . . . . . . . . . . . 18,000 . . . . . . 6,000 Bolton . . . . . . . . . . . 12,000 . . . . . . 4,000 St. Helen"s (Lancashire) . . . . 10,000 . . . . . . 6,000 Edinburgh . . . . . . . . . . . 50,000 . . . . . . 35,000 Glasgow . . . . . . . . . . 127,000 . . . . . . 90,000
"Finally, we must not forget that about one-half the army and navy is composed of Irish Catholics.
"In 1792 England and Wales counted no more than thirty-five chapels; in 1840 the number amounted to five hundred, among which were vast and splendid churches, such as St. George"s, Southwark, and the Birmingham Cathedral. At present (1864) the number is nearly one thousand.
"In connection with the movement of individual conversions, which yearly brings within our ranks from those of Protestantism the most upright, the sincerest, the best-disposed souls, the Irish immigration in England is then destined to play an important part in the so desirable return of that great island to the faith which she received in the sixth century from St.
Gregory the Great and St. Austin of Canterbury," and, let us add, from Aidan and his Irish monks of Lindisfarne and Iona, as Montalembert has shown.
If we examine closely the figures just furnished by F. Perraud, and consider that the number of Catholics in Great Britain was only five hundred thousand in 1821, which, following his calculation, mounted to four million in 1864, if we look closely into the gradations of the increase marked in the various censuses taken between those dates, we shall find that the Irish immigration has indeed played a most important part in the return of England toward Catholicity. We are surprised to find that he seems to estimate the number of Irish in England at only one million; there can be no doubt that they and their offspring compose the majority of Catholics there, and that many of the Englishmen who come back to the true faith are induced by their example and influence, particularly among the lower orders, and that the real work of the conversion of the English nation rests in the hands of the Irish immigrants. Mr. Mayhew has informed us of the disposition of the English costermongers on religious matters.