history, before the great year of famine, 1847, the Irish emigrations which followed the wars against the woollen industries in the seventeenth century, and the linen industries in the eighteenth.  A staunch, doggedly Protestant people, loving the New England Puritans and the Anglicans of Eastern Virginia little better than the Maryland Catholics, but contributing more than their full share of traditional antipathy to that extreme dislike and dread of the Roman Church which showed itself half-a-century ago in the burning of convents, and thirty years ago gave life and fire to the Know-Nothing movement.  Even so late as at the time of Father Burke’s grand and most successful mission to America, I remember how much astonished and impressed he was by the vigour and the virulence of these feelings.  One of the bishops, he told me, in a great diocese tried (though of course in vain) to dissuade him on this account from wearing his Dominican dress.  These anti-Catholic passions are much stronger in America to-day than it always suits our politicians to remember, though to forget it may some day be found very dangerous.  Even now two of the ablest prelates of the most liberal of the Protestant American bodies, Bishop Cleveland Coxe of Western New York, and Bishop Beckwith of Georgia, the latter of whom I met the other day in Rome on his return from Palestine, are promoting what looks very much like a crusade against the plan for establishing a Catholic University at Washington.  Bishop Cleveland Coxe’s denunciations of what he calls “the alien Church,” point straight to a revival of the “Native American” movement; and I fear that President Cleveland’s gift of a copy of the Constitution to Leo XIII. will hardly make American Catholics forget either the hereditary anti-Catholic feeling which led him, when Governor of New York, to imperil the success of the Democratic party by his dogged resistance to the Catholic demand for the endowment of Catholic schools and protectories, or the scandalous persecution (it can be called by no other name) of Catholics in Alaska, which was carried on in the name and under the patronage of his sister, Miss Cleveland, by a local missionary of the Presbyterian Church, to the point of the removal by the President of a Federal judge, who dared to award a Catholic native woman from Vancouver the custody of her own child.

It is hard to imagine a greater misfortune for the Church in Ireland, and for both the Church and the Irish race in America, than the identification of the Home Rule movement with the Church, and its triumph, after being so identified, and with the help of British sympathisers and professional politicians, over the resistance of Protestant Ireland.  This dilemma of the Church in Ireland, plainly seen at Rome, as I know, to-day, was forcibly presented in the speech of Colonel Saunderson.

The chair at this Loyalist meeting was filled by the Provost of Trinity, Dr. Jellett, a man of winning and venerable aspect, a kind of “angelic doctor,” indeed, whose musical and slightly tremulous voice gave a singular pathos and interest to his brief but very earnest speech.[11]