ONE:The Irish peasantry very soon learnt that whatever Emancipation had done or might do for barristers and other persons qualified to hold situations under Government, from which Roman Catholics had previously been almost entirely excluded, it had done nothing to remove or even to mitigate their practical grievances. They found that the rackrents of their holdings were not reduced; that the tax-collector went round as usual, and did not abate his demands; that the tithe-proctor did not fail in his visits, and that, in default of payment, he seized upon the cow or the pig, the pot or the blanket. Through the machinery of the Catholic Association, and the other associations which O'Connell had established, they became readers of newspapers. They had read that a single tithe-proctor had on one occasion processed 1,100 persons for tithes, nearly all of the lower order of farmers or peasants, the expense of each process being about eight shillings. It would be scarcely possible to devise any mode of levying an impost more exasperating, which came home to the bosoms of men with more irritating, humiliating, and maddening power, and which violated more recklessly men's natural sense of justice. If a plan were invented for the purpose of driving men into insurrection, nothing could be more effectual than the tithe-proctor system. Besides, it tended directly to the impoverishment of the country, retarding agricultural improvement and limiting production. If a man kept all his land in pasture, he escaped the impost; but the moment he tilled it, he was subjected to a tax of ten per cent, on the gross produce. The valuation being made by the tithe-proctora man whose interest it was to defraud both the tenant and the parson,the consequence was that the gentry and the large farmers, to a great extent, evaded the tax, and left the small occupiers to bear nearly the whole burden; they even avoided mowing their meadows in some cases, because then they should pay tithe for the hay.The charity schools throughout the country were discovered, by the operation of Henry Brougham's Commission, to be monopolised by the landlords of the different parishes and the clergy, and the ample revenues for education embezzled by them. In some such schools there was not a single scholar; in others, as at Pocklington, in Yorkshire, the free grammar school, with an endowment of one thousand pounds a year, had only one scholar. This state of physical and moral destitution was made the more dreary by the equally low state of religion. The Dissenters were on the increase, and, chiefly in towns, were exerting themselves to disperse the Egyptian darkness of this Georgian era, and Methodism was now making rapid progress amongst the working classes, both in town and country. But the preachers of Methodism met with a reception from the country squirearchy and clergy which has no parallel since the days of Popish persecution. They were dragged out of the houses where they preached, kicked and buffeted, hauled through horse-ponds, pelted with mud and stones; and the clergy and magistracy, so far from restraining, hounded on the mob in these outrages. The lives of these preachers, and the volumes of the Wesleyan Magazine, abound in recitals of such brutalities, which, if they had not been recorded there, would not now be credited. What John Wesley and his brother Charles, and George Whitefield suffered, especially in Devonshire and Cornwall, reads like a wild romance.
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