population, so fond of thrift and of its profits, that they would almost begrudge to God the decorations of His temple. Its ministers, however, sprung from the ranks of their own hearers, and bound to them by the double ties of authority and dependence, have always shown themselves in the day of danger in the front of the popular battle. Against King James II. they fought as in Cromwell's time, marshaled the multitude, and gallantly partook of all their dangers. It was a stirring and affecting sight, however we may view it-those two small towns standing out against a people in arms. They held out long enough to give King William an immense material and moral advantage, to demonstrate the military incapacity of King James, and to enroll their obscure names among the most famous localities of Irish or of Imperial story.*

The silence of death succeeded the din of that dreadful struggle. The remnant of the natives who could not emigrate deserted the open country, and courted the safer obscurity of the remotest woods and glens. The only sound which breaks the fearful stillness is the din of an infant Trade within the walls of the victorious towns, the monotonous chants of the Kirk, or the imperative accents of the garrisons. From monkless Mellifont to dismantled Donegal, there is neither native church nor native chief. The Erne and the Bann flow on through peaceful valleys-peaceful as death. In the halls of Dungannon, upon the towers of Shane's Castle, there is neither warder nor servitor, neither hospitable nor martial fire, neither sound of harp nor clang of trumpet. Nothing remains for the protection of the hapless remnant of the Gael, outlawed on their own soil, but the fame of their struggle, or the wild vengeance of the maddened Raparee, pouncing by night on his long-watched Presbyterian prey. Neither Scot nor Saxon fully believes his own boast that the spirit of the old race is broken. The cautious drysalters and cordwainers of Derry, making their way in cavalcade from town to town, put up at every turn in the road the timorous petition, "From wolves and woodkerne, good Lord deliver

us!"

This fearful and chilling peace gradually gives way to one more stirring and lifelike. Both parties multiply and grow stronger-the

*One of the preliminary measures of the Defenders of Derry in 1689 was to turn the few Catholics out of the town, together with a Convent of Dominicans, lately tolerated within the walls.-Dr. K. CANE'S JACOBITE AND WILLIAMITE WARS, PART I.

natives most quickly. As the Protestant population increases in number and wealth, so does its power and pretensions. The Parliament fosters its linen trade with bounties; the State Church connives at its non-conformity; the Sovereign enlarges its charters. Plain old Derry becomes Londonderry, a royal regiment is named after Enniskillen, and the "Apprentice Boys" annually flatter themselves that they, and not the British Whigs, made the Revolution. Jaundiced egotism becomes Orangeism, for in worshipping the deliverer they glorify themselves—a ceremonial they cultivate to their hearts' content. From every northern steeple, on the 1st and 12th of July, the yellow flag is spread and the church bells ring out; from every loyal terrace, loud guns proclaim the invidious triumph of the favored few over the landless many. On those days the enthusiasm of the pulpit in the morning prepares men's minds for the enthusiasm of the tavern at night. Panegyrics on bloody deeds delivered in the name of religion, stimulate to those deeds of blood, without which the night seldom passes away. Some poor stray Papist or obnoxious neighbor is often the selected aim for an undischarged musket and a drunken bigotry. Still, the descendants of the victors of 1689 have not had everything their own way in Ulster these many years back. The older. population multiplied in virtuous poverty, and learning economy in adversity, spread gradually back into the fields of their fathers and the towns of their enemies. They toiled, they bore, they suffered much. The value of labor rose in the Province with the increase of its staple trade; that trade expanded into a commerce, that commerce gradually liberalized those engaged in it. The borderers of the two races partially intermixing, or at least reciprocally influencing each other, produced that powerful compound character known in the United States as "Scotch Irish," which asserted its individuality not less conspicuously at Philadelphia in "76 than at Dungannon in '82. But the majority of each kept apart, and till this day continue apart, separated by a hostile historical inheritance, by deep-seated social disparities and irreconcileable religious differences.

The policy of the chief governors of Ireland at last yielded a partial toleration to the Catholics. Thatched chapels succeeded to dripping caves, and the precarious pilgrimage of the poor scholar gave place to the more regular and respectable education at Maynooth. From the political fountain of the capital, the new and juster spirit

spread slowly over the provinces. The landed proprietors of the second and third generations, having the fear of the grim Sir Phelim no longer before their eyes, began to rival in prodigality the old chiefs they had displaced, and whose praises were still sung around them. The tuneful Jacobite, Thurlogh O'Carolan, was a guest as welcome at Moneyglass and Castle Archdale as at Alderford or Castle Kelley. The new lords of Cavan and Fermanagh were proof to his politics but not to his melody; they might dislike him as a Catholic, but they were proud of him as a countryman. The fairest hands in their halls brought the matchless harp and filled the consoling cup for the Bard, whose errant ways and blinded eyes aptly illustrated the mental condition of a country where the old civilization had been extinguished before the new one was born, whose altars were down, whose traditions were lost, whose ancient paths were obliterated, and for which there seemed no escape, no deliverance out of the vicious circle of clear-headed injustice and incapacity entailed. Socially, the new gentry had grown more tolerant and tolerable, but politic ally, as the last years of the Irish Parliament proved, they hated the religion of the vast majority of their fellow countrymen as intensely as ever did the Walkers and the Wolseys during the war of King Wiliam and King James.

In this Province, in this state and period of society, about the commencement of the Catholic Restoration, the late Dr. Maginn's lot was cast. He was born of an orthodox stock; he grew up among a gallant and pious, but rash and much-abused peasantry; he retired from amongst them for a time, to reappear again with the highest authority upon their altars. We will see him planning and laboring in lakebound Innishowen, and within the walls of "the maiden city," as Priest and Leader, for a quarter of a century. All who have patience to peruse

"The short and simple annals of the poor,"

will witness how truly he approved himself the father of his flock. His public spirit, his moral courage, his thorough identity with the country, his fervid eloquence, his unwearied industry, his application to details, made him, in some sort, the judge and legislator of his people. His external influence was limited by his enjoyment of the episcopal dignity to three short years. Yet in these three years he undoubtedly did arduous and honorable things, never sparing mind

or body, purse or person, where duty called or conscience pointed. In the prime and height of his life, he sank suddenly into the grave, lamented by his own nation, and regretted by all those throughout Christendom who take any interest in the Catholic affairs of Great Britain and Ireland.

Of the works and days of this excellent person, I have told in the following pages all I could glean, from the very interesting papers committed to me for that purpose, by the surviving members of his family.

NEW YORK, ST. BRIDGET'S DAY, 1857.

spread slowly over the provinces. The landed proprietors of the second and third generations, having the fear of the grim Sir Phelim no longer before their eyes, began to rival in prodigality the old chiefs they had displaced, and whose praises were still sung around them. The tuneful Jacobite, Thurlogh O'Carolan, was a guest as welcome at Moneyglass and Castle Archdale as at Alderford or Castle Kelley. The new lords of Cavan and Fermanagh were proof to his politics but not to his melody; they might dislike him as a Catholic, but they were proud of him as a countryman. The fairest hands in their halls brought the matchless harp and filled the consoling cup for the Bard, whose errant ways and blinded eyes aptly illustrated the mental condition of a country where the old civilization had been extinguished before the new one was born, whose altars were down, whose traditions were lost, whose ancient paths were obliterated, and for which there seemed no escape, no deliverance out of the vicious circle of clear-headed injustice and incapacity entailed. Socially, the new gentry had grown more tolerant and tolerable, but politic ally, as the last years of the Irish Parliament proved, they hated the religion of the vast majority of their fellow countrymen as intensely as ever did the Walkers and the Wolseys during the war of King Wiliam and King James.

In this Province, in this state and period of society, about the commencement of the Catholic Restoration, the late Dr. Maginn's lot was cast. He was born of an orthodox stock; he grew up among a gallant and pious, but rash and much-abused peasantry; he retired from amongst them for a time, to reappear again with the highest authority upon their altars. We will see him planning and laboring in lakebound Innishowen, and within the walls of "the maiden city," as Priest and Leader, for a quarter of a century. All who have patience to peruse

"The short and simple annals of the poor,"

will witness how truly he approved himself the father of his flock. His public spirit, his moral courage, his thorough identity with the country, his fervid eloquence, his unwearied industry, his application to details, made him, in some sort, the judge and legislator of his people. His external influence was limited by his enjoyment of the episcopal dignity to three short years. Yet in these three years he undoubtedly did arduous and honorable things, never sparing mind