Chapter IX: Introduction (8)

But what of the Church of Ireland under Home Rule? Formerly the Established Church of the country, and as such occupying a position of special privilege, she still enjoys something of the traditional consideration which belonged to that position, and is more than ever conscious of her unbroken ecclesiastical descent from the Ancient Church of Ireland. Her adherents number 575,000, of whom 366,000 are in Ulster. As part of her heritage she holds nearly all the ancient ecclesiastical sites and the more important of the ancient buildings which still survive. These possessions, thus inherited from an immemorial past, were secured to her by the Act of Disestablishment. For the rest, the endowments which she enjoys at the present time have been created since 1870 by the self-denial and generosity of her clergy and laity. Under British law, her position is secure. But would she be secure under Home Rule? Those of her advisers who have most right to speak with authority are convinced that she would not. The Bishop of Ossory, in an able and very moderate statement made at the meeting of the Synod of that Diocese, last September, showed that both the principal churches and the endowments now held by the Church of Ireland have been claimed repeatedly by prominent representatives of the Church of Rome. It is stated that the Church sites and buildings belong to the Roman Communion in Ireland because, on Roman Catholic principles, that communion truly represents the ancient Irish Church, and no lapse of time can invalidate the Church's title; and that the endowments belong to the same communion because they "represent moneys derived from pre-Disestablishment days, which were, in their turn, the alienated possessions of the Roman Church" (see Bishop of Ossory's Synod Address, p. 7). As regards this last statement, it must be noted that the only sense in which it can be truly said that the endowments represent moneys derived from pre-Disestablishment days is that the foundation of the new financial system was laid by the generosity of the clergy in office at the time. They entrusted to the Representative Body of the Church the capitalised value of the life-interests secured to them by the Act. The money was their private property, and their action one which involved great self-denial, for they gave up the security offered by the State. The money was so calculated that the whole should be exhausted when all payments were made. By good management, however, it yielded considerable profit, and meanwhile formed a foundation on which to build. It was, however, in no sense an endowment given by the State, nor was it a fund on which any but the legal owners (_i.e._ the clergy of the time) had a justifiable claim.

The Bishop of Ossory's statement excited much discussion, but, though many Roman Catholic apologists endeavoured to laugh away his fears as groundless, not one denied the validity of his argument. The fact that, as he showed, the Church of Ireland holds her churches by exactly the same title as that by which the English Church holds Westminster Abbey, and that, for the Irish Church, there is the additional security of the Act of 1869, count for nothing in the eye of Roman Canon Law.

In an Ireland ruled by a Parliament of which the vast majority would be Roman Catholics, devout and sincere, representing constituencies peopled by devout and sincere persons who believe that the laws of the Vatican are the laws of God, with a clergy lifted above the civil law by the operation of the recent _Motu Proprio_ Decree, an Ireland in which even the school catechisms (see the "Christian Brothers' Catechism," quoted by the Bishop of Ossory, _op. cit._ p. 8) teach that an alien Church unlawfully excludes "the Catholics" from their own churches, how long would it be before a movement, burning with holy zeal and pious indignation, against the usurpers, would sweep away every barrier and drive out "the heretics" from the ancient shrines?

Irish Churchmen who know their country are aware that even the most stringent guarantees would be worthless in such a case, as they proved worthless in the Act of Union, and at the time of Catholic emancipation.

Some English Liberals imagine that Home Rule would be followed by an uprising of popular independence which would destroy the power of the Roman Church in Ireland. Let those who think this consider that the more independent spirits among the Irish Roman Catholics go to America, and let them further consider what has happened in the Province of Quebec in Canada. The immense strength of the bonds--religious, social, and educational--by which the mass of the people in the South and West of Ireland are held in the grip of the Roman ecclesiastical system, and the power which would be exerted by the central authority of that system by means of the recent decrees, make it certain that clerical domination would, from the outset, be the ruling principle of an Irish Parliament.

There is no desire nearer to the hearts of the clergy and people who form the Church to which the writer belongs than that they should be enabled to live at peace with their Roman Catholic fellow-countrymen, and work in union with them, for the good of their country and the promotion of that new prosperity which recent years have brought. They dread Home Rule, because they know that, instead of peace, it would bring a sword, and plunge their country once again into all the horrors of civil and religious strife.

THE RELIGIOUS DIFFICULTY UNDER HOME RULE

(ii) THE NONCONFORMIST VIEW

BY REV. SAMUEL PRENTER, M.A., D.D. (DUBLIN),

_Moderator of General Assembly of Presbyterian Church in Ireland in_ 1904-5.

For obvious reasons, the Religious Difficulty under Home Rule does not receive much attention on the political platform in Great Britain. But in Ireland a religious problem flames at the heart of the whole controversy. This religious problem creates the cleavage in the Irish population, and is the real secret of the intense passion on both sides with which Home Rule is both prosecuted and resisted. Irishmen understand this very well; but as Home Rule, on its face value, is only a question of a mode of civil government, it is almost impossible to make the matter clear to British electors. They say, What has religion got to do with Home Rule? Home Rule is a pure question of politics, and it must be solved on exclusively political lines. Even if this were so, might not Englishmen remember that the Nationalist Members of Parliament have been controlled by the Church of Rome in their votes on the English education question? I mention this to show that under the disguise of pure politics ecclesiastical authority may stalk in perfect freedom through the lobbies of the House of Commons. Is it, then, an absolutely incredible thing that what has been done in the English Parliament in the name of politics may be done openly and undisguised in the name of politics in a Home Rule Parliament? That such will be the case I shall now attempt to show.

Let us begin with the most elementary facts. According to the official census of 1911 the population of Ireland is grouped as follows:--

Roman Catholics 3,238,656 Irish Church 575,489 Presbyterians 439,876 Methodists 61,806 All other Christian denominations 57,718 Jews 5,101 Information refused 3,305

I beg the electors of Great Britain to look steadily into the above figures, and to ask themselves who are the Home Rulers and who are the Unionists in Ireland. Irish Home Rulers are almost all Roman Catholics, and the Protestants and others are almost all stout Unionists. Does this fact suggest nothing? How is it that the line of demarcation in Irish politics almost exactly coincides with the line of demarcation in religion? Quite true, there are a few Irish Roman Catholics who are Unionists, and a few Protestants who are Home Rulers. But they are so few and so uninfluential on both sides that the exception only serves to prove the rule. These exceptions, no doubt, have been abundantly exploited, and the very most has been made of them. But the great elementary fact remains, that one-fourth of the Irish people, mostly Protestant, are resolutely, and even passionately, opposed to Home Rule; and the remarkable thing is that the most militant Irish Unionists for the past twenty years have not been the members of the Irish Church who might be suspected of Protestant Ascendency prejudices, but they are the Presbyterians and Methodists who never belonged to the old Protestant Ascendency party. It is of Irish Presbyterians that I can speak with the most ultimate knowledge. Their record in Ireland requires to be made perfectly clear. In 1829 they were the champions of Catholic Emancipation. In 1868 they supported Mr. Gladstone in his great Irish reforms. They have been at all times the advocates of perfect equality in religion, and of unsectarianism in education. They stand firm and staunch on these two principles still. But they are the sternest and strongest opponents of Home Rule, and their reason is because Home Rule spells for Ireland a new religious ascendency and the destruction of the unsectarian principle in education.

I ask on these grounds that English and Scottish electors should pause for a moment, and open their minds to the fact that there is a great religious problem at the heart of Home Rule. Irish Presbyterians claim that they know what they are doing, and that they are not the blind dupes of religious prejudice and political passion. It is for a great something that they have embarked in this conflict; they are determined to risk everything in this resistance, and in proportion as the danger approaches, in like proportion does their hostility to the Home Rule claim increase.

What, then, is the secret of this determination? It lies in a nutshell. A Parliament in Dublin would be under the control and domination of the Church of Rome. Two facts in Irish life render this not only likely and probable, but inevitable and certain. The first fact is that three-fourths of the members would be Roman Catholic, and the second fact is that the Irish people are the most devoted Roman Catholics at present in Christendom. No one disputes the first fact, but the second requires to be made clear to the electors of Great Britain. Let no one suppose that I am finding fault with Irishmen for being devoted Roman Catholics. What I wish to show is that the Church of Rome would be supreme in the new Parliament, and that she is not a good guardian of Protestant liberties and interests. Ireland has been for the last two generations brought into absolute captivity to the principles of ultramontanism. When Italy asserted her nationality, and fought for it in 1870, Ireland sent out a brigade to fight on the side of the Pope. When France, a few years ago, broke up in that land the bondage of Ecclesiasticism, the streets of Dublin were filled Sunday after Sunday for weeks with crowds of Irishmen, headed by priests, shouting for the Pope against France. The Church first, nationality afterwards, is the creed of the ultramontane; and it is the avowed creed of the Irish people. But this would be changed in an Irish Parliament, British electors affirm. Let us hear what Mr. John Dillon, M.P., says on the point. Speaking about a year ago in the Free Trade Hall in Manchester, Mr. Dillon said--

"I assert, and it is the glory of our race, that we are to-day the
right arm of the Catholic Church throughout the world ... we stand
to-day as we have stood throughout, without abating one jot or
tittle of that faith, the most Catholic nation on the whole earth."

What Mr. Dillon says is perfectly true. The Irish Parliament would be constituted on the Roman model. If there were none but Roman Catholics in Ireland, Ireland would rapidly become a "State of the Church." But how would Protestants fare? Just as they fared in old Papal days in Italy under the temporal rule of the Vatican. But it may still be said that Irishmen themselves would curb the ecclesiastical power. This is one of the delusions by which British electors conceal from themselves the peril of Home Rule to Irish Protestants. They forget that Irishmen are, if possible, more Roman than Rome herself. I take the following picture of the Romanised condition of Ireland from a Roman Catholic writer--

"Mr. Frank Hugh O'Donnell, who 'believes in the Papal Church in
every point, who accepts her teaching from Nicaea to Trent, and
from Trent to the Vatican,' says, 'While the general population of
Ireland has been going down by leaps and bounds to the abyss, the
clerical population has been mounting by cent. per cent. during the
same period....' A short time ago, when an Austrian Cabinet was
being heckled by some anti-clerical opponents upon its alleged
encouragement of an excessive number of clerical persons in
Austria, the Minister replied, 'If you want to know what an
excessive number of the clergy is like go to Ireland. In proportion
to their population the Irish have got ten priests and nuns to the
one who exists in Austria. I do not prejudge the question. They may
be wanted in Ireland. But let not honourable members talk about
over-clericalism in Austria until they have studied the clerical
Statistics of Ireland.' A Jesuit visitor to Ireland, on returning
to his English acquaintances, and being asked how did he find the
priests in Ireland, replied, 'The priests in Ireland! There is
nobody but priests in Ireland. Over there they are treading on one
another's heels.' While the population of Ireland has diminished
one-half, the population of the Presbyteries and convents has
multiplied threefold or more. Comparisons are then instituted
between the Sacerdotal census of Ireland, and that of the European
Papal countries. I shall state results only. Belgium has only one
Archbishop and five Bishops; but if it were staffed with prelates
on the Irish scale it would have nine or ten Archbishops and some
sixty Bishops. I suppose the main army of ecclesiastics in the two
countries is in the same grossly incongruous proportions--ten or
twelve priests in Ireland for every one in Belgium! The German
Empire, with its 21,000,000 Roman Catholics, has actually fewer
mitred prelates than Ireland with its 3,000,000 of Roman Catholics.
The figures of Austria-Hungary with its Roman Catholic population
of 36,000,000 are equally impressive. It has eleven Archbishops,
but if it were staffed on the Irish scale it would have
forty-eight. It has forty Bishops, but if it were like Ireland it
would have 288. Mr. O'Donnell goes on: 'This enormous population of
Churchmen, far beyond the necessities and even the luxuries of
religious worship and service, would be a heavy tax upon the
resources of great and wealthy lands. What must it be for Ireland
to have to supply the Episcopal villas, the new Cathedrals, and
handsome Presbyteries, and handsome incomes of this enormous and
increasing host of reverend gentlemen, who, as regards five-sixths
of their number, contribute neither to the spiritual nor temporal
felicity of the Island? They are the despotic managers of all
primary schools, and can exact what homage they please from the
poor serf-teachers, whom they dominate and whom they keep eternally
under their thumb. They absolutely own and control all the
secondary schools, with all their private profits and all their
Government grants. In the University what they do not dominate they
mutilate. Every appointment, from dispensary doctors to members of
Parliament, must acknowledge their ownership, and pay toll to their
despotism. The County Councils must contribute patronage according
to their indications; the parish committees of the congested
districts supplement their pocket-money. They have annexed the
revenues of the industrial schools. They are engaged in
transforming the universal proprietary of Ireland in order to add
materials for their exactions from the living and the moribund. I
am told that not less than L5,000,000 are lifted from the Irish
people every year by the innumerable agencies of clerical suction
which are at work upon all parts of the Irish body, politic and
social. Nor can it be forgotten that the material loss is only a
portion of the injury. The brow-beaten and intimidated condition of
the popular action and intelligence which is necessary to this
state of things necessarily communicates its want of will and
energy to every function of the community.'"

Of course Mr. F.H. O'Donnell has been driven out of public life in Ireland for plain speaking like this; and so would every man be who ventured to cross swords with his Church. It aggravates the situation immensely when we take another fact in Irish life into account.

In quite recent months Mr. Devlin, M.P., has brought into prominence a society called the Ancient Order of Hibernians (sometimes called the Molly Maguires) which, according to the late Mr. Michael Davitt, is "the most wonderful pro-Celtic organisation in the world." This is a secret society which at one time was under the ban of the Church; but quite recently the ban has been removed, and priests are now allowed to join the order. The present Pope is said to be its most powerful friend. It has branches in many lands, and it is rapidly gathering into it all the great mass of the Irish Roman Catholic people. This is the most wonderful political machine in Ireland.

Mr. William O'Brien, M.P., has recently given an account of this society which has never been seriously questioned.

"The fundamental object of the Hibernian Society is to give
preference to its own members first and Catholics afterwards as
against Protestants on all occasions. Whether it is a question of
custom, office, public contracts, or positions on Public Boards,
Molly Maguires are pledged always to support a Catholic as against
a Protestant. If Protestants are to be robbed of their business, if
they are to be deprived of public contracts, if they are to be shut
out of every office of honour or emolument, what is this but
extermination? The domination of such a society would make this
country a hell. It would light the flame of civil war in our midst,
and blight every hope of its future prosperity."

And now we reach the core of the question. It is perfectly clear that Home Rule would create a Roman Catholic ascendency in Ireland, but still it might be said that the Church of Rome would be tolerant. On that point we had best consult the Church of Rome herself. Has she ever said that she would practise toleration towards Protestants when she was in power? Never; on the contrary, she declares most clearly that toleration of error is a deadly sin. In this respect the Church of Rome claims to differ _toto coelo_ from the churches of the Reformation. In Ireland she has passed through all the stages of ecclesiastical experience from the lowest form of disability to the present claim of supremacy. In the dark days of her suffering she cried for toleration, and as the claim was just in Protestant eyes she got it. Then as she grew in strength she stretched forth her hands for equality, and as this too was just, she gradually obtained it. At present she enjoys equality in every practical right and privilege with her Protestant neighbours. But in the demand for Home Rule there is involved the claim of exerting an ecclesiastical ascendency not only over her own members but over Irish Protestants, and this is the claim which is unjust and which ought not to be granted. Green, the historian, points out that William Pitt made the Union with England the ground of his plea for Roman Catholic emancipation, as it would effectually prevent a Romish ascendency in Ireland. Home Rule in practice will destroy the control of Great Britain, and, therefore, involves the removal of the bulwark against Roman Catholic ascendency.

The contention of the Irish Protestants is that neither their will nor their religious liberties would be safe in the custody of Rome. In an Irish Parliament civil allegiance to the Holy See would be the test of membership, and would make every Roman Catholic member a civil servant of the Vatican. That Parliament would be compelled to carry out the behests of the Church. The Church is hostile to the liberty of the Press, to liberty of public speech, to Modernism in science, in literature, in philosophy; is bound to exact obedience from her own members and to extirpate heresy and heretics; claims to be above Civil Law, and the right to enforce Canon Law whenever she is able. There are simply no limits even of life or property to the range of her intolerance. This is not an indictment; it is the boast of Rome. She plumes herself upon being an intolerant because she is an infallible Church, and her Irish claim, symbolised by the Papal Tiara, is supremacy over the Church, supremacy over the State, and supremacy over the invisible world. Unquestioning obedience is her law towards her own subjects, and intolerance tempered with prudence is her law towards Protestants. It is a strange hallucination to find that there are politicians to-day who think that Rome will change her principles at the bidding of Mr. Redmond, or to please hard-driven politicians, or to make Rome attractive to a Protestant Empire. Rome claims supremacy, and she tells us quite candidly what she will do when she gets it.

Here is our difficulty under Home Rule. Irish Protestants see that they must either refuse to go into an Irish Parliament, or else go into it as a hopeless minority, and turn it into an arena for the maintenance of their most elementary rights; in which case the Irish Parliament would be simply a cockpit of religio-political strife. But it would be a great mistake to suppose that the religious difficulty is confined to Irish Protestants. It is a difficulty which would become in time a crushing burden to Roman Catholics themselves. The yoke of Rome was found too heavy for Italy, and in a generation or two it would be found too heavy for Ireland. But for the creation of the Papal ascendency in Ireland, the responsibility must rest, in the long run, on Great Britain herself. England and Scotland, the most favoured lands of the Reformation, by establishing Home Rule in Ireland, will do for Rome what no other country in the world would do for her. They would entrust her with a legislative machine which she could control without check, hand over to her tender mercies a million of the best Protestants of the Empire, and establish at the heart of the Empire a power altogether at variance with her own ideals of Government, fraught with danger, and a good base of operations for the conquest of England. Can this be done with impunity? Can Great Britain divest herself of a religious responsibility in dealing with Home Rule? Is there not a God in Heaven who will take note of such national procedure? Are electors not responsible to Him for the use they make of their votes? If they sow to the wind, must they not reap the whirlwind?

In brief compass, I hope I have made it quite clear what the Religious Difficulty in Ireland under Home Rule is. It is not a mere accident of the situation; it does not spring from any question of temper, or of prejudice, or of bigotry. The Religious Difficulty is created by the essential and fundamental genius of Romanism. Her whole ideal of life differs from the Protestant ideal. It is impossible to reconcile these two ideals. It is impossible to unite them in any amalgam that would not mean the destruction of both. Under Imperial Rule these ideals have discovered a decently working _modus vivendi_. Mr. Pitt's contention that the union with Great Britain would be an effectual barrier against Romanism has held good. But if you remove Imperial Rule than you create at a stroke the ascendency of Rome, and under that ascendency the greatest injustice would be inflicted on the Protestant minority. Questions of public situations and of efficient patronage are of very subordinate importance indeed. Mr. Redmond demands that Irish Protestants must be included in his Home Rule scheme, and threatens that if they object they must be dealt with "by the strong hand," and his Home Rule Parliament would be subservient to the Church of Rome. Does any one suppose that a million of the most earnest Protestants in the world are going to submit to such an arrangement? Neither Englishmen nor Scotsmen would be willing themselves to enter under such a yoke, and why should they ask Irishmen to do so?

It is contended, indeed, that the power of the priest in Ireland is on the wane. This is partly true and partly not true. It is true that he is not quite the political and social autocrat that he once was. But it is not true that the Church of Rome is less powerful in Ireland than she was. On the contrary, as an ecclesiastical organisation Rome was never so compact in organisation, never so ably manned by both regular and secular clergy, never so wealthy nor so full of resource, never so obedient to the rule of the Vatican, as at the present moment. Give her an Irish Parliament, and she will be complete; she will patiently subdue all Ireland to her will. Emigration has drained the country of the strong men of the laity, who might be able to resist her encroachments. Dr. Horton truly says: "The Roman Church dominates Ireland and the Irish as completely as Islam dominates Morocco." By Ireland and the Irish Dr. Horton, of course, means Roman Catholic Ireland. Are you now going to place a legislative weapon in her hand whereby she will be able to dominate Protestants also? It is bad statesmanship; bad politics; bad religion. For Ireland it can bring nothing but ruin; and for the Empire nothing but terrible retribution in the future.

CONSTRUCTIVE

XIII

UNIONIST POLICY IN RELATION TO RURAL DEVELOPMENT IN IRELAND

BY THE RIGHT HON. GERALD BALFOUR

"_For the last two and twenty years, at first a few and now a goodly company of rural reformers with whom I have been associated, and on whose behalf I write, have been steadily working out a complete scheme of rural development, their formula being better farming, better business, better living."_--SIR H. PLUNKETT, letter to the _Times_, December, 1911.

"_Ireland would prefer rags and poverty rather than surrender her national spirit."_--MR. JOHN REDMOND, speech at Buffalo, September 27, 1910.

It should never be forgotten that the maintenance of the legislative Union between Ireland and Great Britain is defended by Unionists no less in the interests of Ireland than in that of the United Kingdom and of the Empire. That the ills from which Ireland has admittedly suffered in the past, and for which she still suffers, though in diminished measure, in the present, are economic and social rather than political, is a fundamental tenet of Unionism. Unionists also believe that economic and social conditions in Ireland can be more effectively dealt with under the existing political constitution than under any form of Home Rule. Ireland is a poor country, and needs the financial resources which only the Imperial Parliament can provide. She is, moreover, a country divided into hostile camps marked by strong racial and religious differences. As Sir George Trevelyan long ago pointed out, there is not one Ireland, there are two Irelands; and only so far as Ireland continues an integral part of a larger whole can the antagonism between the two elements be prevented from forming a dangerous obstacle to all real progress.

Nationalist politicians, of course, diagnose the situation very differently. Apply suitable remedial measures, say the Unionists, to the social and economic conditions of the country, and it is not unreasonable to hope that political discontent--or, in other words, the demand for Home Rule--will gradually die away of itself. Give us Home Rule, say the Nationalists, and all other things will be added to us.

The main object of the present paper is to give a bird's eye view of Unionist policy in relation to rural development in Ireland during the eventful years 1885-1905. It does not pretend to deal with the larger issue raised between Unionism and Nationalism; but incidentally, it will be found to throw some interesting side lights upon it.

The Irish Question in its most essential aspect is a Farmers' Question. The difficulties which it presents have their deepest roots in an unsatisfactory system of land tenure, excessive sub-division of holdings, and antiquated methods of agricultural economy.

Mr. Gladstone endeavoured to deal with the system of land tenure in the two important Acts of 1870 and 1881; but the system of dual ownership which those Acts set up introduced, perhaps, as many evils as they removed. It became more and more evident that the only effectual remedy lay in the complete transference of the ownership of the land from the landlord to the occupying tenant. The successful application of this remedy with anything like fairness to both sides absolutely demanded the use of State credit on a large scale. The plan actually adopted in a succession of Land Acts passed by Unionist Governments, beginning with the Ashbourne Act of 1885, and ending with the Wyndham Act of 1903, is broadly speaking as follows:--The State purchases the interest of the landlord outright and vests the ownership in the occupying tenant subject to a fixed payment for a definite term of years. These annual payments are not in the nature of rent: they represent a low rate of interest on the purchase money, plus such contribution to a sinking fund as will repay the principal in the term of years for which the annual payments are to run. The practical effect of this arrangement is that the occupier becomes the owner of his holding, subject to a terminable annual payment to the State of a sum less in amount than the rent he has had to pay heretofore.

The successful working of the scheme obviously depends on the credit of the State, in other words, its power of borrowing at a low rate of interest. In this respect the Imperial Government has an immense advantage over any possible Home Rule Government: indeed, it is doubtful whether any Home Rule Government could have attempted this great reform without wholesale confiscation of the landlords' property. Here then in Land Purchase and the abolition of dual ownership, we have one of the twin pillars on which, on its constructive side, the Irish policy of the Unionist party rests. But to solve the problem of rural Ireland--which, as I have said, is _the_ Irish problem--more is required than the conversion of the occupying tenant into a peasant proprietor. The sense of ownership may be counted on to do much; but it will not make it possible for a family to live in decent comfort on an insufficient holding; neither will it enable the small farmer to compete with those foreign rivals who have at their command improved methods of production, improved methods of marketing their produce, facilities for obtaining capital adequate to their needs, and all the many advantages which superior education and organised co-operation bring in their train.

Looking back to-day, the wide field that in these directions was open to the beneficent action of the State, and to the equally beneficent action of voluntary associations, seems evident and obvious. It was by no means so evident or obvious twenty years ago. At that time the traditional policy of _laisser faire_ had still a powerful hold over men's minds, and to abandon it even in the case of rural Ireland was a veritable new departure in statesmanship. The idea of establishing a voluntary association to promote agricultural co-operation was even more remote; and, as will be seen in the sequel, it was to the insight and devoted persistence of a single individual that its successful realisation has been ultimately due.

So far as State action was concerned, a beginning was naturally made with the poorest parts of the country. Mr. Arthur Balfour led the way with two important measures. One of these was the construction of light railways in the most backward tracts on the western seaboard. These railways were constructed at the public expense, but worked by existing railway companies, and linked up with existing railway systems. The benefits conferred on those parts of the country through which they passed have been great and lasting.

Mr. Balfour's second contribution to Irish rural development was the creation of the Congested Districts Board in 1891. The "congested districts" embraced the most poverty-stricken areas in the western counties, and the business of the Board was to devise and apply, within those districts, schemes for the amelioration of the social and economic condition of the population comprised in them. For this purpose, the Board was invested with very wide powers of a paternal character, and an annual income of upwards of L40,000 was placed at their free disposal, a sum which has been largely increased by subsequent Acts.

The experiment was an absolutely novel one, but no one who is able to compare the improved condition of the congested districts to-day with the state of things that prevailed twenty years ago can doubt that it has been amply justified by results.

Every phase of the life of the Irish peasant along the whole of the western seaboard has been made brighter and more hopeful by the beneficent operations of the Board. Its activities have been manifold, including the purchase and improvement of estates prior to re-sale to the tenants; the re-arrangement and enlargement of holdings; the improvement of stock; the provision of pure seeds and high-class manures; practical demonstration of various kinds, all educational in character; drainage; the construction of roads; improvement in the sanitary conditions of the people's dwellings; assistance to provide proper accommodation for the livestock of the farm, which too frequently were housed with the people themselves; the development of sea fisheries; the encouragement of many kinds of home industries for women and girls; the quarrying of granite; the making of kelp; the promotion of co-operative credit; and many other schemes which had practical regard to the needs of the people, and have contributed in a variety of ways to raise the standard of comfort of the inhabitants of these impoverished areas.

It will be noticed that among the other activities of the Congested Districts Board, I have specially mentioned the work of promoting co-operative credit by means of village banks managed on the Raffeisen system. The actual work of organising these co-operative banking associations has not been carried out directly by the Board, but through the agency of the Irish Agricultural Organisation Society (generally known by the shorter title of the I.A.O.S.), to which the Board has for many years past paid a small subsidy--a subsidy which might well have been on a more generous scale, having regard to the immense advantages which co-operation is capable of conferring on the small farmer.

The I.A.O.S. is a voluntary association of a strictly non-political character. "Business, not politics," has been its principle of action; and partly, perhaps, for this very reason it may claim to have contributed more than any other single agency towards the prosperity of rural Ireland. To its work I now turn.

THE I.A.O.S.

The movement which the I.A.O.S. represents was started by Sir Horace Plunkett, and he has remained the most prominent figure in it ever since. Sir Horace Plunkett bears an honoured name wherever the rural problem is seriously studied; but, like other prophets, he has received perhaps less honour in his own country than elsewhere. At all events, in the task to which he has devoted his life, he has had to encounter the tacit, and indeed at times the open opposition, of powerful sections of Nationalist opinion. Happily he belongs to the stamp of men whom no obstacles can discourage, and who find in the work itself their sufficient reward.

Sir Horace Plunkett's leading idea was a simple one, and has become to-day almost a commonplace. He compared the backward state of agriculture in Ireland with the great advance that had been made in various continental countries, where the natural conditions were not dissimilar to those of Ireland, and asked himself the secret of the difference. That secret he found in the word _organisation_, and he set himself to organise. The establishment of co-operative creameries seemed to afford the most hopeful opening, and it was to this that Sir Horace Plunkett and a few personal friends, in the year 1889, directed their earliest missionary efforts. The difficulties to be overcome were at first very great. "My own diary," writes Sir Horace, "records attendance at fifty meetings before a single society had resulted therefrom. It was weary work for a long time. These gatherings were miserable affairs compared with those which greeted our political speakers."

The experiences[70] of another of the little band of devoted workers, Mr. R.A. Anderson, now Secretary of the I.A.O.S., throw an interesting light upon the nature of some of the obstacles which the new movement had to encounter.

"It was hard and thankless work. There was the apathy of the
people, and the active opposition of the Press and the politicians.
It would be hard to say now whether the abuse of the Conservative
_Cork Constitution_, or that of the Nationalist _Eagle_ of
Skibbereen, was the louder. We were 'killing the calves,' we were
'forcing the young women to emigrate,' we were 'destroying the
industry.' Mr. Plunkett was described as a 'monster in human
shape,' and was adjured to 'cease his hellish work.' I was
described as his 'man Friday,' and as 'Roughrider Anderson.' Once
when I thought I had planted a creamery within the town of
Rathkeale, my co-operative apple-cart was upset by a local
solicitor, who, having elicited the fact that our movement
recognised neither political nor religious differences--that the
Unionist-Protestant cow was as dear to us as her
Nationalist-Catholic sister--gravely informed me that our programme
would not suit Rathkeale. 'Rathkeale,' said he pompously, 'is a
Nationalist town--Nationalist to the backbone--and every pound of
butter made in this creamery must be made on Nationalist
principles, or it shan't be made at all.' This sentiment was
applauded loudly, and the proceedings terminated."

Eventually, however, the zeal of the preachers, coupled with the economic soundness of the doctrine, prevailed over all difficulties. By 1894 the movement had outgrown the individual activities of the founders, and the Irish Agricultural Organisation Society was established in Dublin in order to promote and direct its further progress. That progress has been rapid and continuous, and to-day the co-operative societies connected with the I.A.O.S. number nearly 1000, with an annual turnover of upwards of 2-1/2 millions. They extend over the length and breadth of the land, and include creameries, agricultural societies (whose main business is the purchase of seeds and manure for distribution to the members), credit societies (village banks), poultry keepers' societies (for the marketing of eggs), flax societies, industries societies, as well as other societies of a miscellaneous character.

In 1892 the Liberal Party came into power. During their three years' tenure of office a Home Rule Bill was introduced and passed through the House of Commons, but little or nothing was attempted by the Government for the economic regeneration of the country.

The Unionist Party came back with a large majority in 1896, and the attention of the new Irish Government, in which the post of Lord Lieutenant was held by Lord Cadogan and that of Chief Secretary by the present writer, was from the first directed to the condition of the Irish farmer. The session of 1896 was largely devoted to the passing of a Bill for amending the Land Acts, and for further facilitating the conversion of occupying tenants into owners of their holdings. Time, however, was also found for a new Light Railways Act, under the provision of which railway communication has been opened up at the expense of the State in the poorest parts of North-West Ireland.

It was in the following year that the first attempt was made to establish an Irish Department of Agriculture. The Bill was not carried beyond a first reading, because it was ultimately decided that a Local Government Act should have precedence of it. But the project was only put aside for a time, and it was always looked upon by me as an integral part of our legislative programme. In framing the Bill of 1897, and also the later Bill of 1899, which passed into law, we received the greatest assistance from the labours of a body known as the Recess Committee, concerning which a few words must now be said.

THE RECESS COMMITTEE.

To be the founder of agricultural co-operation in Ireland was Sir Horace Plunkett's first great achievement; the bringing together of the Recess Committee was his second. He conceived the idea of inviting a number of the most prominent men in Ireland, irrespective of religious or political differences, to join in an inquiry into the means by which the Government could best promote the development of the agricultural and industrial resources of Ireland. This idea he propounded in an open letter published in August, 1895. The proposal was a bold one--how bold no one unacquainted with Ireland will easily realise. Amongst Nationalist politicians the majority fought shy of it. Mr. Justin McCarthy, the leader of the party, could only see in Sir Horace's letter "the expression of a belief that if your policy could be successfully carried out, the Irish people would cease to desire Home Rule." "I do not feel," he added, "that I could possibly take part in any organisation which had for its object the seeking of a substitute for that which I believe to be Ireland's greatest need--Home Rule." Fortunately, then as now, the Irish party was divided into two camps, and Mr. Redmond, at the head of a small minority of "Independents," was at liberty to take a different line. "I am unwilling," he wrote, "to take the responsibility of declining to aid in any effort to promote useful legislation in Ireland."

Ultimately, Sir Horace Plunkett's strong personality, his manifest singleness of purpose, and the intrinsic merits of his proposal carried the day. A committee, truly representative of all that was best in Irish life, was brought together, and commissioners were despatched to the Continent to report upon those systems of State aid linked with voluntary organisation which appeared to have revolutionised agriculture in countries not otherwise more favoured than Ireland itself. A large mass of most valuable information was collected. In less than a year the committee reported. The substance of the recommendation was

"That a Department of Government should be specially created, with
a minister directly responsible to Parliament at its head. The
Central Body was to be assisted by a Consultative Council
representative of the interests concerned. The Department was to be
adequately endowed from the Imperial Treasury, and was to
administer State aid to agriculture and industries in Ireland upon
principles which were fully described."[71]

With the general policy of these recommendations the Irish Government were in hearty sympathy, and the Bill of 1897, already referred to, was a first attempt to give effect to it. But in the absence of popularly elected local authorities an important part of the machinery for carrying out the proposals was wanting.

IRISH LOCAL GOVERNMENT ACT.

A reform of local government in Ireland had long been given a place in the Unionist programme, but the magnitude of the undertaking and the pressure of other business had hitherto stood in its way. It was now decided to take up this task in earnest, on the understanding that other measures relating to Ireland should be postponed in the meantime. The Irish Local Government Bill was accordingly introduced and passed in the following session (1898).

Of this Act, which involved not merely the creation of new popular Authorities, but also an entire re-arrangement of local taxation, and some important changes in the system of poor relief, I will only say here that it must be counted as another of the great remedial measures which Ireland owes to the Unionist Party, and which it would have been difficult, if not impossible, to carry out in a satisfactory manner without assistance on a generous scale from the ample resources of the Imperial Exchequer.

IRISH DEPARTMENT OF AGRICULTURE AND TECHNICAL INSTRUCTION.

The way was now open for the measure to which I had looked forward from the first moment of my going to Ireland, and which was to constitute the final abandonment of the old _laissez faire_ policy in connection with Irish agriculture and industries. Great care and labour were devoted to the framing of the new Bill, and I was in constant touch throughout with members of the Recess Committee. It contained clauses dealing with urban as well as rural industries, but these lie outside my present subject, and I shall not refer to them further here. On the side of rural development the Bill embodied a novel experiment in the art of government--novel at all events in British or Irish experience, though something like it had already been tried with conspicuous success in various countries on the Continent. It was the continental example which had inspired the Report of the Recess Committee, and it was the recommendations of the Recess Committee which in their turn suggested the main features of the Bill of 1899.

There was indeed one body in Ireland whose functions corresponded in some degree with those of the Authority it was now proposed to set up. This body was the Congested Districts Board; and it might be said with some approximation to the truth that the object we had in view was to do for the rest of Ireland, _mutatis mutandis_, what the Congested Districts Board was intended to do for the poverty-stricken districts of the West. But there was this very important difference. The operations of the Congested Districts Board were carried out, and necessarily carried out, on strictly "paternal" lines; the dominant note in the new departure was to be the encouragement of self-help. This difference carried with it an equally important difference in the constitution and methods of the administering Authority.

Out of a total endowment of L166,000 a year, a sum of over L100,000 was placed at the disposal of the Department to be applied to the "purposes of agriculture and other rural industries." These "purposes" are defined in the Act as including--

"the aiding, improving, and developing of agriculture,
horticulture, forestry, dairying, the breeding of horses, cattle,
and other live stock and poultry, home and cottage industries, the
preparation and cultivation of flax, inland fisheries, and any
industries immediately connected with and subservient to any of the
said matters, and any instruction relating thereto, and the
facilitating of the carriage and distribution of produce."

This part of the Endowment Fund was, in short, a grant to the Department to be applied to what may be described as rural development in the widest sense of the term. As to the methods, little or no restriction was imposed upon the scope of its powers; and in the expenditure of the money it was to be as free from Treasury control as the Congested Districts Board itself.

On the other hand, the Congested Districts Board was not only free from Treasury control, it was free from any control whatever. It was an unpaid Board, and it could spend its money where it pleased and how it pleased, and there was nobody to say it nay. True, its members were appointed by Government, and the Chief Secretary was _ex-officio_ a member of the Board; but he had no greater authority given to him than any of his colleagues, and in case of any difference of opinion the decision was that of the majority of the Board. No single member of the Board could be held responsible for any of its acts; and accordingly, although the vote for the Board came annually before Parliament, of real Parliamentary responsibility there was none.

Such an arrangement was not without its disadvantages even as regards the Congested Districts Board itself: its adoption in the case of the Authority to be created under the Agriculture and Industries Bill would have been open to yet greater objection.

A further point was this. The Congested Districts Board was an unpaid body. An unpaid body consisting of busy men cannot be in perpetual session. The Congested Districts Board, as a matter of fact, met only once a month; and in the intervals of its meeting there was no one with full authority to act on its behalf.

The problem, then, in connection with the expenditure of the Endowment Fund was to provide for its administration by an efficient and promptly-acting executive, responsible to Parliament on the one hand, and on the other hand brought by the very nature of its administrative machinery into the closest possible touch with the new local Authorities, as well as with the voluntary organisations which were now springing up all over the country.

In order to satisfy these requirements, the Bill provided that the control of the Endowment Fund should be vested not in a Board attached to the new Department, but in the Department itself; that is to say, in a Minister appointed by the Government of the day. The Chief Secretary was to be the titular head of the Department, but it was not intended that he should intervene in its ordinary administrative business. The real working head was to be the Vice-President, a new Minister with direct responsibility to Parliament. So far as related to certain powers and duties transferred from existing departments of the Irish Government, and similar to the powers and duties of the English Board of Agriculture, the new Minister was to have complete executive authority. But as regards the administration of the Endowment Fund, a different arrangement was proposed--an arrangement without precedent, so far as I know, in any previous legislation in this country.

In order to bring the Department into close touch with local bodies, the Bill attached to it a "Council of Agriculture" and an "Agricultural Board." One-third of the members of each of these bodies were to be nominated by the Department, and the intention was that in making these nominations due regard should be had to the representation of voluntary organisations. The remaining two-thirds were to be elected in the case of the "Council of Agriculture" by the newly created County Councils, in the case of the "Agricultural Board" by the "Council of Agriculture," divided for this purpose into four "Provincial Committees." In addition to the functions of an electoral college thus entrusted to its four provincial committees, the business of the "Council of Agriculture" as a whole was to meet together, at least once a year, for the discussion of questions of general interest in connection with the provisions of the Act; but its powers were only advisory. The "Board," on the other hand, was more than an advisory body; for it was given a veto on any expenditure of money out of the Agricultural Endowment Fund. The application of the Endowment Fund was thus made dependent on the _concurrence_ of the "Agricultural Board" and of the minister in charge of the Department--an entirely novel plan which, although it might clearly result in a deadlock as regards any particular application of money from the fund, has nevertheless, I believe, worked extremely well, and answered the purpose for which it was devised of reconciling ministerial and executive responsibility with a reasonable power of control given to local bodies.

Finally, with a view to stimulating local effort and the spirit of self-help, a provision was inserted in the Bill to which I attached the greatest importance. Power was given to the Council of any county or of any urban district, or to two or more public bodies jointly, to appoint committees composed partly of members of the local bodies and partly of co-opted persons, for the purpose of carrying out such of the Department's schemes as were of local rather than of general interest. But in such cases, it was laid down that

"the Department shall not, in the absence of any special
considerations, apply or approve of the application of money ... to
schemes in respect of which aid is not given out of money provided
by local authorities, or from other local sources."

To meet this requirement, the local authorities were given the power of raising a limited rate for the purposes of the Act.

That the Act of 1899 has in the main answered the expectations formed of it by those who were responsible for its introduction there can, I think, be no doubt. The Act itself, as well as the methods of administration adopted in carrying out its provisions, have been the subject of a full inquiry by a Departmental Committee which reported in 1907. Their report must be regarded as on the whole eminently favourable. In one point only has any important change been recommended. The Committee suggest that the post of Vice-President of the Department should not be held by a Minister with a seat in Parliament, nor yet by a regular civil servant, but should be an office _sui generis_ tenable for five years with power of reappointment. No effect has so far been given to this proposal by legislation.

THE UNIONIST ATTITUDE.