is going to play them a trick. Mark my words,
he will. I am very glad to see you; indeed I
am. I am getting old and tired, Tillotson. Did
you ever feel that?—as if you could never rest
yourself enough. Just drop in on us when you
have time; it will be a charity. Out at
Kensington, you know. Better leave you a card.
There! God Almighty, in His infinite mercy,
bless and protect you, and reward you."

ORANGE AND RIBBON.

NOT to speak of the common hereditary
maladies which for so long have preyed on
the feeble constitution of Ireland, and which
other countries more robust have expelled
from their own systems, her miserable health
is further endangered by two extraordinary
diseases, in themselves enough to keep any
nation in a permanent state of suffering. These
two plagues are called Orangeism and
Ribbonism. Anything more savage, rude,
barbarous, Corsican, and unworthy of a civilised
country, cannot be well conceived. Yet their
presence may be reasonably explained, as arising
naturally in a country where two religions are,
as it were, tied together at the waist, like the
two Danish combatants, and who were left to
struggle against each other with knives. One
gladiator was the rich Protestant of station and
rank, but whose number was few; the other
the Catholic plebeian, weak as to wealth and
intelligence, but strong as to numbers. The
battle was unequal. By the aid of penal laws,
confiscations, and oppression, the plebeian was
flung at the feet of the victorious Protestant.
But though supremacy was secured, there was
a bitter feeling of resistance underneath; and
the conquerors felt that they could not rely for
protection on the satisfactory result of a crushed
rebellion. A more permanent safeguard was a
sort of league among themselves, for making
their small body more compact, and for enforcing
the subjection of the conquered party, even in
matters of detail. Some such principle was the
beginning of the Orange Society.

Just before the great Irish Rebellion broke
out, the Protestant yeomen of the north, always
well armed, well cared for, and well trained in
militia regiments, affected to be in terror of the
wretched minority of the other religion, who
were scattered among them. They took on
themselves the duties of a sort of committee of
vigilance, and undertook to keep that part of
the country " quiet." This was done by forming
themselves into bands who went over the country
"visiting " Catholic houses early in the morning,
and driving out the unfortunate and helpless
tenants whom they suspected. This system—
utterly unchecked by any responsibility beyond
the " loyalty " of the administrators—gradually
enlarged until they became known as "The
Peep o' Day Boys," a name commonly supposed
to belong to a party of quite opposite principles.
The miseries of this wholesale terrorism is
described as almost unendurable. Other names
by which they came to be known were " The
Protestant Boys," " Wreckers," and the like.
Being so successful in their proceedings, they
determined to enlarge their procedure, and drive
out all the Papists wholesale. A respectable
Quaker who had lived through all these doings,
well recollected how often fifteen and sixteen
houses would be " wrecked " in a night, and
how he had seen the roads covered with
flying hordes of half-naked, famished, frantic
Irish, who were thus hunted through the
country. As the rebellion ripened, these
unfortunates at last turned on their persecutors.
In 1795 came the famous "Battle of the Diamond,"
which lasted several days, and which was
but an anticipation of the late Belfast riots. It
was a savage street fight; but its triumph has
been sung in a very stirring Orange ballad, and
its glories were toasted at an election dinner so
late as 1837.

At last it was felt that the system only
wanted a little organisation, and on the 21st
of September, 1795, the FIRST ORANGE LODGE
was formed, at the house of one Sloan. It began
to spread almost at once. Lodges sprang up
all over the country. A grand central lodge
was constituted at Dublin in 1800. It was
founded on exaggerated protestations of loyalty,
almost suspicious in their ardour. But, if
looked at closely, it will be found that the
Orangeman's loyalty is always conditional, and
to be secured only at the price of Ascendancy.
Their early rules betray this, when there was a
deal of violent swearing to support and pay
allegiance to the king and his successors, so
long as he or they support Protestant Ascendancy;
and it is said there was added a secret declaration,
" and that I will exterminate the Catholics
of Ireland so far as lies in my power."

It then spread to England, to London,
Manchester, and all the leading towns, with
extraordinary success; but from the year 1813
it began to decay sensibly. In the year 1827,
however, on the eve of the great question of
Emancipation, it enjoyed a glorious revival. It was
then entirely reorganised. Its rules were revised.
The awkward oath of conditional allegiance was
withdrawn. Instead, there was much swearing
"to support the true religion, as by law
established." Then the qualities of a model
Orangeman were set forth with much
complacency, in the style of the old " characters."
He was to be full of " faith, piety, courtesy, and
compassion;" " sober, honest, wise, and
prudent;" to love "rational society, and hate
swearing." On these principles it received
august patronage. Ernest, Duke of Cumberland,
became Grand Master; the Bishop of
Salisbury became " Grand Chaplain;" and an
immense roll of distinguished noblemen, bishops,
and conservative squires, filled the other " grand"
offices.

The Royal Prince was not merely ornamental,
but a most active and stirring president. He
seems to have been constantly filling up warrants,
and encouraging a spirit of propagandism
in all directions. He sent out emissaries to