the very cause of those evils."
The political demand for the repeal of the Act of Union, which had lain dormant for so many years, was revived by the energies of Isaac Butt. He found in the Irish landlords, smarting under the disestablishment of the Irish Church, a certain amount of sympathy and assistance, but the "engine" for which Finton Lalor had asked in order to draw the "repeal train," was not discovered until Parnell linked the growing agrarian unrest to the Home Rule Campaign. This is not the place to tell again the weary story of the land war or to show how the Irish Nationalists exploited the grievances of the Irish tenants in order to encourage crime and foment disloyalty in the country. It is sufficient to say that this conflict—the conduct of which reflects little credit either upon the Irish protagonists or the British Government which alternately pampered and opposed it—was ended, for the time at least, by the passing of Mr. Wyndham's Land Act. We look forward in perfect confidence to the time when that great measure shall achieve its full result in wiping out the memory of many centuries of discord and hatred. But the Separatist movement, which has always been the evil genius of Irish politics, has not yet been completely exorcised. The memory of those past years when the minority in Ireland constituted the only bulwark of Irish freedom and of English liberty, has not yet passed away. The Irish Nationalist party since Parnell have spared no exertions to impress more deeply upon the imaginations of a sentimental race the memory of those "ancient weeping years." They have preached a social and a civil war upon all those in Ireland who would not submit their opinions and consciences to the uncontrolled domination of secret societies and leagues.
The articles upon the Ulster question by Lord Londonderry and Mr. Sinclair show that the Northern province still maintains her historic opposition to Irish Separatism and Irish intrigue. She stands firmly by the same economic principles which have enabled her, in spite of persecution and natural disadvantages, to build up so great a prosperity. She knows well that the only chance for the rest of Ireland to attain to the standard of education, enlightenment and independence which she has reached, is to free itself from the sinister domination under which it lies, and to assert its right to political and religious liberty. Ulster sees in Irish Nationalism a dark conspiracy, buttressed upon crime and incitement to outrage, maintained by ignorance and pandering to superstition. Even at this moment the Nationalist leagues have succeeded in superseding the law of the land by the law of the league. We need only point to the remarks which the Lord Chief Justice of Ireland and Mr. Justice Kenny have been compelled to make to the Grand Juries quite recently, to show what Nationalist rule means to the helpless peasants in a great part of the country.
But the differences which still sever the two great parties in Ireland are not only economic but religious. The general slackening of theological dispute which followed the weary years of religious warfare after the Reformation, has never brought peace to Ireland. In England the very completeness of the defeat of Roman Catholicism has rendered the people oblivious to the dangers of its aggression. The Irish Unionists are not monsters of inhuman frame; they are men of like passions with Englishmen. Though they hold their religious views with vigour and determination, there is nothing that they would like more than to be able to forget their points of difference from those who are their fellow Christians. It is perhaps necessary to point out once again that the Roman Catholic Church is a political, as well as a religious, institution, and to remind Englishmen that it is by the first law of its being an intolerant and aggressive organisation. All Protestants in Ireland feel deep respect for much of the work which is carried on by the Roman Catholic Church in Ireland. They gladly acknowledge the influence of its priesthood in maintaining and upholding the traditional morality and purity of the Irish race. They venerate the memories of those brave Irish priests who defied persecution in order to bring succour to their flocks in time of need. But they are bound to deal with the present political situation as they find it. They are determined that no Church, however admirable, and no creed, however lofty, should be forced upon them against their wills. There is a dark side to the picture, on which it is unnecessary to dwell. We have only to ask the Nonconformists of England what would be their feelings were a Roman Catholic majority returned to the British House of Commons.
In most of the articles in this book which deal with the religious question; special stress is laid upon recent Papal legislation. The Ne Temere and the Motu Proprio decrees have constituted an invasion of the rights hitherto enjoyed by the minority in Ireland, and they are even more significant as an illustration of the policy of the Roman curia. Those who have watched the steady increase of Roman aggression in every Roman Catholic country, followed as it has been by passionate protest and determined action by the civil Governments, must realise the danger which Home Rule would bring to the faith and liberty of the people of Ireland. It is not inconsistent to urge, as many of us have urged, that Home Rule would mean alike a danger to the Protestant faith and a menace to Catholic power. The immediate result of successful Papal interference with civil liberties in every land has been a sweeping movement among the people which has been, not Protestant, but anti-Christian in its nature. If we fear the tyranny which the Roman Catholic Church has established under British rule in Malta and in Quebec, may we not fear also the reaction from such tyranny which has already taken place in France and Portugal.
But we are told that there are to be in the new Home Rule Bill safeguards which will protect the minority from any interference with their civil and religious liberties. It is not necessary for me to go over again in detail the ground which is so admirably covered by Mr. George Cave and Mr. James Campbell. They show clearly that the existence of restrictions and limitations upon the activities of a Dublin Parliament, whether they are primarily intended to safeguard the British connection or to protect the liberties of minorities, cannot be worth the paper on which they are printed. Let us take, for instance, an attempt to prevent the marriages of Irish Protestants from being invalidated by an Irish Parliament. We may point out that an amendment to the 1893 Home Rule Bill, designed to safeguard such marriages, was rejected by the vote of the Irish Nationalist party. But even were legislation affecting the marriage laws of the minority to be placed outside the control of a Dublin Parliament, the effect would not be to reassure the Protestant community. Mr. James Campbell mentions a case which has profoundly stirred the Puritan feelings of Irish Protestantism. A man charged with bigamy has been released without punishment because the first marriage, although in conformity with the law of the land, was not recognised by the Roman Catholic Church. However justifiable that course may have been in the exceptional circumstances of that particular case, the precedent obviously prepares the way for a practical reversal of the law by executive or judicial action. We must remember that, since the Ne Temere decree has come into force, the marriages of Protestants and Roman Catholics are held by the Roman Catholic Church to be absolutely null and void unless they are celebrated in a Roman Catholic Church. We have also to bear in mind that these marriages will not be permitted by the priesthood except under conditions which many Irish Protestants consider humiliating and impossible. No more deadly attack upon the faith of the Protestant minority in the three provinces in Ireland can be imagined than to make a denial of their faith the essential condition to the enjoyment of the highest happiness for which they may look upon this earth.
The second decree prohibits, under pain of excommunication, any Roman Catholic from bringing an ecclesiastical officer before a Court of Justice. Even under the Union Government this decree is a danger to the liberty of the subject. Under an independent Irish Government, nothing except that vast anti-clerical revolution which some people foresee could possibly reassure the people as to the attitude of the Executive Government in dealing with a large and privileged class. These considerations make one more reason for refusing the Colonial analogy which is so ingeniously pressed by such apologists for Home Rule as Mr. Erskine Childers. Mr. Amery analyses the confusion of thought between Home Rule as meaning responsible Government and Home Rule as meaning separate government which underlies the arguments of Liberal Home Rulers. Ireland has Home Rule in the sense of having free representative institutions. She is prevented by geographical and economic conditions from enjoying separate government under the same terms on which the Colonies possess it. As Mr. Amery points out, the United Kingdom is geographically a single island group. No part of Ireland is so inaccessible from the political centre of British power as the remoter parts of the Highlands, while racially no less than physically
