  1851-1873. Religious Life of Mr. Hope-Scott—Motives of Conversion—Acceptance of the The reader has now been enabled to form an opinion of Mr. Hope-Scott's character and actions in various aspects. The most important of all—his religious life, his services to the Church, and his charities during his Catholic period—remain to be reviewed; and that interval appears the most natural for making such a survey, which comes just before the time when he was visibly approaching the end of his career. The path by which Mr. Hope-Scott was led to Catholicity has been made sufficiently apparent. We have seen that he was principally influenced by two reasons, affecting, on the one hand, Church order, and on the other, dogma: the Jerusalem Bishopric, which was set up by Anglicans and Lutherans together; and the Gorham judgment, which rejected an article of the Creed. These reasons were, as he acknowledged, clenched by his disgust at the outcry raised against the exercise of Papal authority in the institution of the Catholic hierarchy in England; and perhaps the greater stress ought to be laid upon this last, as it might have been the less expected, because his early ecclesiastical studies, and early contact with Catholic society, were certainly not such as could have led him to views usually classed as 'ultramontane.' On this head it may be sufficient simply to state that, when the time of its promulgation arrived, he rendered, without reservation, the homage of his intellect to the exalted dogma of Infallibility, which in our days has been welcomed by the whole Catholic world from the voice of its Chief Pastor. It is, further, only necessary to refer to his political letter to Mr. Gladstone to see that he endeavoured to make his influence (often so much more effective than any outward agitation) available towards the recovery of the temporal power and the rights of the Holy See. As to his religious habits as a Catholic, every page of this memoir shows, or might show, that he was a man of great faith, great earnestness, and the most sincere intention to obey the will of God. Yet it must be remembered that his duty called him into the very thick of the battle of life from morning—till night: whilst so engaged (and it was the case during half the year) it was by no means in his power either to attend daily mass or to be a frequent communicant, though, at Abbotsford, he would communicate two or three times a week. But a little anecdote will serve to prove that he took care to place himself in the presence of God in the midst of the busy world in which he moved. He told his friend Serjeant Bellasis that he found he was just able to say the Angelus in the time he took to mount the stairs of the committee-rooms at Westminster. At home he regularly said the Angelus; as was noticed by persons who accidentally entered his room at the hours assigned to it, and used to find him standing to say it. The one absorbing devotion of his Catholic life was undoubtedly the adoration of our blessed Lord in the Sacrament of the altar. Few who have seen him in prayer before the Tabernacle could forget his look of intense reverence and recollection, the consequence of his strong faith in the Real Presence. After the Blessed Virgin and St. Joseph, St. Michael was his favourite saint; his favourite books of devotion the Missal and the New Testament; and, among religious orders, he was personally most attracted by the Society of Jesus, with members of which order we have already seen that he was on terms of friendship, even before his reception into the Church. His admiration for the society lasted throughout his life; and for more than twenty years together, until the end, I believe that for the direction of his conscience it was to the Jesuit Fathers that he always had recourse. In private conversations, when expressing the great satisfaction he felt at seeing the Society established in Roxburghshire and the Highlands, he often said that the Jesuits seemed to him 'like the backbone of religion.' Yet this love for the Society never led to any want of hearty appreciation of the merits of other Orders, or of the Seculars. Thus he hoped, at one time, to see the Dominicans at Galashiels, and showed the greatest regard for the Oblate Fathers of Mary Immaculate, who were for nine years in charge of the mission there, while, both in London, and at Abbotsford and Dorlin, the Fathers of the Oratory and the Secular clergy were welcome and honoured guests. The high value he set upon the Rev. P. Taggart (whom he used to call 'the Patriarch of the Border'), and on the hard-worked Highland priests, is well remembered. I am here, however, partly anticipating another branch of the subject, and shall conclude what I have to say about the personally religious aspect of his character by the following letter, from a friend who knew him well, and which contains one or two fine illustrations of it, and some very interesting general recollections also:— Mrs. Bellasis to the Hon. Mrs. Maxwell-Scott. Villa Ste CÉcile: Dec. 31, 1880. My dear Friend,—You ask me [for] some of those impressions which memory gives me of the kindest friend we ever possessed—your excellent father. Years have rolled on, and yet the intercourse with so striking a person has left a remembrance not to be deadened by lapse of time. The noble form— that beautiful, intellectual countenance—the kindly tone of voice, so encouraging in difficulty, so sympathetic in sorrow, so persuasive in advice—who that knew James Hope-Scott could ever forget? He had a peculiar way of listening, with the head a little bent on one side, to the most trivial subject broached by a friend in conversation, as if it was of the deepest importance, which pleased you with its unintentional flattery. With true Christian politeness he never interrupted you, but, if the subject was an important one, he would come down with some unanswerable view which at once approved itself to the listener as the course to be followed: 'Hope thinks so-and-so'—and it always proved the right thing. With regard to his generosity, it was his nature to be generous—he had learned the pleasure of giving; and, when any principle was involved in a gift, there was no stint. As an illustration of this, I remember on one occasion a friend—not rich—known to us both, had given me a picture to dispose of, as she did not care for it: it was small, and out of condition, and of an objectionable subject, though we had not perceived its closely veiled viciousness. I failed in persuading a picture dealer to purchase it, and, having to return home by my husband's chambers, I there found Mr. Hope-Scott. I mentioned my want of success, and your father at once said, 'Let us see it.' It was fetched up from the carriage, and after looking at it attentively—'Well,' he said, 'Mrs. Bellasis, I think you must leave this with me.' I did so, and learnt afterwards that on my leaving the room he crushed the painting with his heel, put it on the fire, and sent me a cheque for my friend for 30_l._ His faculty for languages was very great, and when in the south of France, rambling daily over the pretty property he possessed at HyÈres, I used to be amazed at the fluent way in which he talked with the workmen; whether it was the carpenter, the plasterer, mason, or gardener, he talked with each in the terms of their respective occupations and trades, quite unhesitatingly. ProvenÇal talk is certainly puzzling, but he seemed as if born to it; and the French gentlemen told me he spoke exactly all the niceties of their language, whether in repartee or in illustration. How profoundly Catholic he was those near and dear to him must know far better than outsiders. No consideration ever closed the purse or the lips where the interests or the honour of Holy Church were concerned. There was no parade of piety in him; and yet, if he thought he could say the word in season, he spoke unreservedly. I recollect on one occasion a very distinguished member of the Parliamentary bar, who was, in common parlance, a man of the world—long gone to his rest—met my husband and your father walking together in Piccadilly. Mr. X. stopped them, exclaiming, 'Well, you two black Papists, how are you?' 'Come, come,' replied Mr. Hope-Scott, 'don't you think it is time you should be looking into your accounts?' 'Oh, I'm all right now,' was the reply, half jocularly. 'Well,' said Mr. Hope-Scott, 'but how about those past pages—eh?' Mr. X., taking no offence, drew himself up and said, with great gravity, 'I tell you what it is, Hope: I am thoroughly, intellectually convinced; but' (he added, striking his breast) 'my heart is not touched!' and thereupon the three parted. Had he been a Catholic, he would have used, I suppose, the term 'will' for 'heart.' [Footnote: This courage in giving religious admonition where he saw it was needed, is a trait which I have occasionally observed appearing in his correspondence, and quite in keeping with his favourite expression, 'Liberavi animam meam.'—R. O.] All that Mr. Hope-Scott did in religious observances was done so naturally, so simply—whether it was in going down to the committees with my husband, he would pull out his rosary in the cab, and so occupy his thoughts through the busy streets; or when, in mounting the stairs at Westminster to reach the committee-rooms, he would repeat, sotto voce, with my husband, some slight invocatory prayers, or verse of a Psalm—such things were only known to the extreme intimacy of long friendship. Such was the hidden, deeply pious life of one who, for many years at least, though certainly in the world, was yet not of it. I might say he was above it; for who, more than our dear friend, saw through, and so thoroughly despised its shams, its allurements, its ambition, and modes of thought? There is one other remembrance which is a very bright one: I allude to his ever-ready wit. When he was in good health, and well, before he was threatened with the coming malady, how amusing he was—such a cheery companion! I have often thought, when we left his company, that I would put down his clever, witty rejoinders—they were legion! and never a spark of ill-nature. I never remember his saying an unkind word of any one. E. J. B.The services rendered by Mr. Hope-Scott to the cause of Catholicity may be grouped in three great divisions:—1. The giving advice, at no small cost of time and trouble, either on great questions affecting the interests of the Church, or on those of a more local and personal description. 2. Pecuniary charities. 3. The foundation of churches and missions. I will endeavour to give some idea of each of these, though of course the very nature of charity, but still more that of counsel, involves so much of secrecy, that particulars which remain on record, and can be given to the world, we may safely assume to be only specimens of many more which must remain untold. 1. The first division includes, as we shall see, many of the great questions affecting the Catholic Church in these countries during his active career as a Catholic. But his services were chiefly those of a wise and trusted adviser behind the scenes, for he never entered Parliament, and rarely took part in public meetings. That he thus kept at a distance from a sphere of action for which his powers so eminently fitted him, was a subject of regret even outside of Catholic society, as will appear from a letter of Lord Blachford's to Mr. E. S. Hope, already cited, in which his lordship remarks:— I have sometimes been disappointed that in joining the Church of Rome [Mr. Hope-Scott] was not led by circumstances to adopt in England the task so brilliantly, but so differently performed in France by M. de Montalembert— that of asserting for English R. Catholics that political and Parliamentary status to which their education and importance entitle them. It would have been an advantage for all parties. And, earlier in the same letter:— Given a constituency, he united almost every qualification for public life. He seized instantly the point of a matter in hand, and was equally capable of giving it words at a moment's notice, or of working it out thoroughly and at leisure, and that either by himself or, what is as important, through others. He would have made no enemies, and multitudes of friends; and his quiet tact and flexible persuasiveness, grafted on a clear grasp of leading principles, would have made him invaluable in council. It would be useless to speculate on the motives of this abstinence, or on the part which he might have played in Parliamentary life in the years when the too brief career of Mr. Lucas was drawing to its close, and a great opportunity seemed to offer itself for a leader to step forward who should unite, in a degree equal to his, faith and devotedness with eloquence, and a rare talent for the conduct and marshalling of affairs. However, among the transactions affecting Catholic interests in which Mr. Hope-Scott's knowledge and experience were turned to account, may be named the following:— (1) The Catholic University of Ireland, which has since shown such struggling yet persistent vitality, had been in contemplation as far back as 1847. Serious steps were being taken towards its foundation in 1851, when Mr. Hope's advice was immediately sought by Archbishop (afterwards Cardinal) Cullen: he said, 'Get Newman for your Rector;' and from him the Archbishop came straight to Birmingham. There is a letter of Archbishop Cullen's to Mr. Hope (dated Drogheda, October 28, 1851), in which, after thanking him for valuable advice regarding the University, his Grace says: 'I think we shall be guided by what you have suggested. For my part, I adopt your views altogether…. If we once had Dr. Newman engaged as President, I would fear for nothing; and I trust that this point will soon be gained. After that, every thing else will be easy.' From a letter of Mr. Allies to Mr. Hope (August 19, 1851) it appears that Dr. Newman regarded it as of the highest importance for those charged with the construction of the new University to obtain information from Mr. Hope as to the course of studies pursued in the Catholic universities abroad; and in another letter (August 30) Mr. Allies proposes to Mr. Hope a long string of questions as to university legislation. What Mr. Hope looked upon as of the most consequence may be gathered from a postscript to that letter, marked 'private:' 'J. H. N. showed me your letter, with which he entirely agrees; and I need not say that I feel myself all the force of what you say. All paper rules and constitutions are nothing in comparison to there being a good selection of men, and a perfect unity and subordination in the governing and teaching body. If this is to succeed, my belief is that the only way is to appoint J. H. N. head, with the fullest powers, both for the selection of coadjutors and the working into shape.' Mr. Allies (with the Very Rev. Dr. Leahy, afterwards Archbishop of Cashel, and Mr. Myles O'Reilly) was, at the time, engaged with Dr. Newman in drawing up a report on the organisation of the University, after consulting a certain number of persons, among whom was Mr. Hope. In 1855 Mr. Hope-Scott presented to the new institution one of his splendid gifts—a library of books on civil and canon law. 'Your books' (writes Dr. Newman to him, August 1) 'will be the cream of our library.' In the difficulties of later years, when Dr. Newman felt his duty as Rector of the University and that as Father-Superior of the Oratory pulling him in different directions, the congregation, not from any one's fault, but from the nature of the case, being unable to get on without him, it was to the same faithful counsellor he turned. I may here mention that Mr. Hope-Scott warmly took up the idea of founding an oratory at Oxford (January 1867), and gave 1,000_l_. towards this object, which he refused to take back when the design was laid aside. In a conversation on the subject of this memoir, which Cardinal Newman condescended to hold with me, his Eminence said, 'Hope-Scott was a truly good friend—no more effectual friend—from his character and power of advice.' He had stood by him all through as a good friend and adviser in the difficulties of the Oratory connected with his rectorship, and so in another critical moment relating to other affairs. I venture to transcribe the eloquent words in which the Cardinal has placed on record the value he had for his friendship, in the dedication to his 'University Sketches:'— 'To James R. Hope-Scott, Esq., Q.C., &c. &c., a name ever to be had in honour when universities are mentioned, for the zeal of his early researches, and the munificence of his later deeds, this volume is inscribed, a tardy and unworthy memorial, on the part of its author, of the love and admiration of many eventful years.—Dublin, October 28, 1856.' (2) The assistance rendered by Mr. Hope-Scott to Dr. Newman under the anxieties of the Achilli Trial has already been briefly alluded to (p.141). The first meeting of Dr. Newman's friends to hold consultation in the affair was a scene, as I have heard it described, which brought out in a striking manner Mr. Hope-Scott's talents for ruling and advising those in perplexity. At first all was confusion, but order began to appear the moment that he entered the room; he seemed to have a just claim to take the lead, and placed everything in the right point of view. I find him writing to Mr. Badeley (from Abbotsford, November 15, 1852), to ask whether it would be professionally correct for him to appear at Dr. Newman's side on the day of sentence, adding: 'I need hardly say that I should much like to show him any signs of respect and affection. There are, indeed, few towards whom I feel more warmly.' This, it seems, would not have been etiquette if he had appeared in wig and gown; and Mr. Badeley (who was one of Dr. Newman's counsel) suggested his sitting with Sir A. Cockburn, to assist, if not to speak. However, a motion for a new trial was made, and on January 31, 1853, judgment was given, discharging the rule on technical grounds, and imposing a nominal fine. There is a very interesting account of this in the Badeley correspondence, part of which I am tempted to subjoin. So important an event affecting Newman can scarcely be considered foreign to Hope-Scott, and it affords also a specimen of Mr. Badeley's familiar letters to his friend, which entered into the daily life I have endeavoured to describe. Edward Badeley, Esq., Q.C. to J. R. Hope-Scott, Esq., Q.C. Temple: Feb. 1, 1853. My dear Hope,—… Newman has been here, and seems well satisfied with the result, and I think he has reason to be so. The judges paid him great respect, and though Coleridge preached him an immensely long Puseyite sermon, much of which he might as well have spared, full credit was given for Newman's belief of the truth of his charges, and for proper motives. You will see a tolerably correct report of it in the 'Times,' but the best report of the judgment is in the 'Morning Post.' The speeches of counsel are execrably given both in that and in the other papers. My speech is very incorrect, but I have been gratified by very kind expressions about it, particularly from my legal brethren: it was not long, but it seemed to produce some sensation, particularly as I started by avowing my friendship for Newman. My conclusion, as well as I remember it, was as follows:— 'There may be some, my Lords, who seek in Dr. Newman's conviction a malignant triumph, and who would gladly avail themselves of the sentence of this Court, to crush the man whose writings have been their dread, as his life has been their shame. The cry of party prejudice and of religious bigotry may be raised in other places, and its echo may perhaps be heard even within these walls; but your Lordships, I am confident, will disregard it, and in the exercise of your sacred functions you will be guided only by the dictates of wisdom and of justice; you will respect the high character of Dr. Newman, his genius, his learning, his piety, his zeal, the purity of his motives, the sanctity of his life; you will remember the anxiety he has undergone, the expense which he has incurred, the facts which he has proved; and bearing these in mind, you cannot pass upon him any sentence of severity, you can but inflict a nominal punishment. 'Vestrum est hoc, Judices, vestrÆ dignitatis, vestrÆ dementias: recte hoc repetitur a vobis, ut virum optimum atque innocentissimum, plurimisque mortalibus carum atque jucundissimum, his aliquando calamitatibus liberetis, ut omnes intelligant in concionibus esse invidiÆ locum, in judiciis veritati.' [Footnote: Cic. 'Pro Cluent. '71.] There was some applause when I sat down, and all seemed highly delighted with my quotation…. The small amount of the fine is regarded by the Myrmidons (Achilli's followers) as a heavy blow to them, and all regard it as a triumph for us. One of the most satisfactory things, however, is the declaration of the Court that they are not satisfied with the finding of the jury upon the facts, and that if the question as to a new trial had rested solely on that finding, they would have felt themselves bound to send the case to another jury. And so ends this important case. I think we may congratulate ourselves. Newman is gone home to-day, and means to write to you tomorrow or next day. He was very tired yesterday, but seems quite alive again now, and in excellent spirits. The crowd in and about the Court was immense;… Newman was well attended by a numerous party of friends, and cheered as he left the Court. Ever believe me Yours most affectionately, E. BADELEY.(3) Charitable Bequests, &c.—In a letter of the Very Rev. Dr. (since Cardinal) Manning to Mr. Hope-Scott, dated 'Rome, March 3, 1854,' and marked 'private and confidential,' occurs the following passage: 'I am rejoiced to hear that you have been invited to communicate with the Government on the charitable bequests. And I think you will be glad to know that this fact has given, as I hear, great satisfaction to the Cardinal. In conversation he has often named you to me, and I feel sure that he would have selected you on his own part for such a purpose.' I quote the following lines from a long and interesting letter of Dr. Manning's to Mr. Hope-Scott, dated '78 S[outh] A[udley] St., January 28, 1856:' 'Do you remember a conversation, the summer of 1854, one Sunday evening, at 22 Charles St., on the good which might be done by four or five men living together and preaching statedly at different places, on courses of solid subjects? The thought has long been in my mind both before and since our conversation, and it has been coming to a point under an increased sense of the need.' Correspondence of this kind, which I can merely notice, would, of course, illustrate Mr. Hope-Scott's position as a leading Catholic layman of his time, in the confidence of the heads of the Church. (4) The Repeal of the Ecclesiastical Titles Act is an event too familiar in recent Church history to require much comment. The Government in 1851, having, in compliance with popular clamour, passed a bill by which Catholic prelates were prohibited, under many penalties, from assuming territorial titles of sees, found itself, from the very first, obliged to treat this enactment as a dead letter, in consequence of the legal difficulties and complications which arose from it. Common sense suggested its removal from the statute-book. This was not effected without considerable effort to escape from that necessity by some less humiliating alternative. Mr. Hope-Scott gave evidence, lasting for two days (July 9 and 16), before the Select Committee appointed in 1867 to report on the operation of the Ecclesiastical Titles Act; and to that evidence, showing all the luminous clearness and completeness which was so characteristic of him, but especially to an admirable Statement on the whole case which he submitted to the committee [see infra, p. 208], there can, I think, be no doubt that the final adoption (in 1871) of the only satisfactory remedy—a total repeal of the Act—was mainly due. A letter of the London correspondent of a Dublin newspaper of the day, relating to Mr. Hope-Scott's examination before the Select Committee above mentioned, contains, in the lively manner of a journalist, some particulars worth preserving:— It used to be said of Mr. Hope-Scott in the great days of railway committees, ere the London, Chatham, and Dover had made its scandalum magnatum, that his briefs were worth 15,000_l_. a year; but that if he could forget some slight knowledge of the common law that he had acquired in his youth, there was no reason why they might not mount up to 25,000_l_. The story is only worth relating as an instance of the professional lawyer's ingrained contempt for such a tribunal as a committee composed of five or more ordinary members of the House of Commons. But to- day [July 16, 1867] it so happened that when Mr. Hope-Scott for the first time in his life had to sit in a chair and be examined and cross-examined before such a committee, his Common Law stood him in good stead. There is something extremely impressive in the complete simplicity of this eminent lawyer's appearance. A great natural superiority of intellect, an apt and complete study of his subject, ample readiness and subtlety of statement, these you expect; but not a certain direct and cogent candour, which appears to be, and which indeed is, utterly unaffected. The success of Mr. Hope-Scott with Parliamentary committees is, I have always thought, due to the fact that he unites the qualities of a great lawyer with the qualities that make a man a great member of Parliament…. His evidence was limited to the substantiation and illustration of the legal positions laid down in the document drawn up by him [see page 208], and of the whole case he was evidently master to its most minute points. Mr. Walpole and Mr. Chatterton both essayed what we may call cross-examination—it cannot be said successfully.[Footnote: Irish Times, July 18, 1867.] The following letters on this subject appear to merit preservation; it will be seen that not all Catholic politicians of the day had so clear a view of the case as Mr. Hope-Scott:— J. R. Hope-Scott, Esq., Q.C. to the Right Hon. Spencer H. Walpole, M.P. [Draft Copy.] Norfolk House, St. James's Square: Confidential. June 15, '67. Dear Walpole,—I wrote to Mr. M'Evoy from Arundel to request that he would make an appointment with you on the subject of the Eccl. Titles Act, but, as I have received no reply, I presume that he is still out of town. My object, however, may be as well, perhaps better, attained if you will read the memorandum which I enclose, and in which I have endeavoured to state the case against the Act, in the manner in which it must be stated to the Commons' committee, should the proposed inquiry take place. You will gather from the memorandum that R. Catholics owe a great deal to the forbearance of the Government and the judges, and I can assure you that they are far from desirous to requite such treatment by pointing out the infractions of the law by which it has been accompanied. Moreover, in the event of the Act not being repealed, it is evident that they would greatly endanger their present immunity by showing how easily it might be destroyed. Under these circumstances, if I had to choose between acquiescence in the retention of this Act, and a Parliamentary inquiry of certain inconvenience and of doubtful result, I should naturally prefer the former; but the question has apparently advanced too far to be now set aside, and I therefore venture to suggest to you, and through you to the Government, that the most just, and to all concerned the most convenient course, would be, that the Ministry should supersede further inquiry by an avowal that the action of the Public Departments is impeded by the Act, and should introduce a Government bill to repeal it. I have marked this letter and the memorandum 'Confidential' for reasons which you will understand; but I do not mean to limit the use of them in any case where you think they may assist the consideration of my suggestion. Believe me, &c. &c., J. R. H.-S. The Right Honorable Spencer H. Walpole, &c. &c. &c. His Grace the Duke of Norfolk, E.M. to J. R. Hope-Scott, Esq., Q.C. House of Lords: July 28, 1870. My dear Mr. Hope,—Monsell, into whose hands I put the affair of the Ecc. Titles Bill, and to whom I gave your papers on the subject, says that both O'Hagan and Sherlock see no objection in the bill. He says that he will try and get some one to protest against the language of the preamble, but he does not feel sure that anybody will even do that. I believe O'Hagan now says that, though Papal instruments are declared void, in a court of law such instruments are not called for to prove such facts as divisions of dioceses, &c. What had we better do? Yours affectionately, NORFOLK.J. R. Hope-Scott, Esq., Q.C. to his Grace the Duke of Norfolk, E.M. Bedford Hotel, Brighton: March 6, '71. Dear Henry,—[After mentioning the enclosure of a rough draft of memorandum made in 1870, and of the clause he had proposed to Mr. Gladstone (Footnote: In 1870 Mr. Hope-Scott had proposed to Mr. Gladstone the following clause with reference to the Ecclesiastical Titles Act:— 'Before all courts, in all questions affecting the rights or property of any religious body not established by law, or of the members of the same as such, it shall be sufficient to prove the existence 'de facto' of any ecclesiastical arrangement material to the inquiry, and no evidence shall be required of the manner in which, or of the persons by whom, such arrangement may have been originally made.') with reference to the Eccl. Titles Bill:—] These I now send you, and, with them, a letter which you wrote to me last July showing how the matter then stood. In connection with this letter, I send you likewise a print of my statement made and circulated before the committee met in 1867, and given in evidence by me before that committee. A reference to it will show that the view which your letter attributes to Lord O'Hagan is certainly not correct as regards England, though there are some circumstances in Ireland which make it more applicable there. As the bill is now to go to a Select Committee of the Commons, there seems a fair chance of getting a favourable alteration, and it is certainly well worth the attempt. As I wrote to you last summer, the clause I proposed would be of the greatest practical value, and might save some amount of feeling among Protestants by letting them fire away at the Papal authority; but if it cannot be got, the words 'and all assumption, &c., is wholly void' should either go out, or the whole of that recital be qualified so as to mean legal and coercive, not merely spiritual, jurisdiction, &c. I am sorry to add to the number of your labours for the Church, but at present I am not able to take the field myself; and as you are at any rate to be in London this week, you may take the opportunity of moving in the matter. Yrs affly, James R. Hope-Scott Remember J. V. Harting in case of need. His Grace the Duke of Norfolk, E.M. The whole subject has belonged to the domain of history since the Repeal passed under Mr. Gladstone's administration in 1871. Still, I am unwilling to dismiss it without quoting the wise and powerful words with which Mr. Hope-Scott concludes the 'Statement' of 1867, several times referred to:— No Act of Parliament can cause direct hardship to the subject while the Ministers of the Crown, the judges, the magistrates, and the public concur in disregarding it; but it is one thing to be secure by the law, and another to be secure only by a general contempt of the law. In the latter case a gust of popular excitement, such as occurred in 1850-1, or the interest or prejudice of an individual, or the scruples of a single official, or of a single judge, might at any time turn this dormant Act into a real instrument of oppression; and therefore the grievance of the Roman Catholics is this, and it is essentially a practical one, that, whatever their present immunity may be, they are not, and, as the law stands, they never can be, secure of its continuance. From this it follows, that in all matters to which the Act may be applied, Roman Catholics find it necessary to take the same precautions, and resort to the same expedients, as if its application were certain. In short, they are under the constant sense that a penal statute is at the door, and that it depends upon little more than accident whether it shall come in or not: and thus, if the apprehension of evil be, as it certainly is, an evil in itself, the mere existence of the Act is a practical hardship, and there can be no remedy short of its repeal. [Footnote: Minutes of Evidence (J. R Hope-Scott, Esq., Q.O.), p. 26.] (5) It appears from Mr. Hope-Scott's papers that, in May 1869, he was giving his weight to the opposition against the Scottish Education Bill, as a measure, in its original form, based on the principle of Presbyterian ascendency, and was advocating a denominational system in the interests of Catholicity. (6) The Parliamentary committee on Conventual and Monastic Institutions (originally designed by its mover, Mr. Newdegate, to inquire into the 'existence, characters, and increase' of those institutions, but restricted, on a motion of Mr. Gladstone's, to inquire into 'the state of the law' respecting them) held its sittings May 17 to July 25, 1870, and Mr. Hope-Scott's attention seems to have been much occupied with the subject. During the earlier stages of the affair he was at HyÈres, but his correspondence shows how carefully he was kept informed of what passed. A letter to him from the Duke of Norfolk (dated Norfolk House, April 21, 1870) gives an idea of the line Mr. Hope-Scott had taken: 'I was very glad to receive your letter' (the Duke writes). 'It had great weight with our committee to-day, and we decided to ask Government for nothing, but to resist inquiry in any form.' (7) To services like these, in which he was the trusted counsellor of those who were acting for Catholicity in general, might be added illustrations of the many instances in which Mr. Hope-Scott's legal knowledge and experience were applied to the business affairs of priests on the missions, or of convents, if such cases were not, from their own nature, uninteresting except to those immediately concerned, and implying also the same confidence that belongs to other privileged communications. The words of a valuable letter, from which I have more than once quoted, are here in point: [Footnote: Lady Georgiana Fullerton to Lady H. K.] 'What I always admired in him was his patient charity—not so much the alms he gave, considerable as they were, but the manner in which, busy as he was, and often exhausted by his professional labours, he gave time and attention to all sorts of cases of distress and perplexity, or of importance to religion. "Consult Mr. Hope," was the advice given to numberless persons who had no claim whatever upon him but that of needing what no one else could so well give. One of the titles of our Blessed Lady, "Auxilium Christianorum," might in one sense have been applied to him.' Under this head of charity may well be included his undertaking, at the cost of time so precious to himself, the guardianships of bereaved families, of which a list has been given in a former chapter (p. 130). 2. Of Mr. Hope-Scott's pecuniary charities in England (in the Catholic part of his life) I am not able to give a special account; but I may mention one characteristic trait, that he felt it his duty to do more for Westminster than other places, because it was there that he earned his money; following the excellent principle of helping, in the first instance, the locality in which Almighty God has placed one. Accordingly, at Westminster he gave ground for Catholic Poor Schools, with property endowment of 50_l_. per annum; and gave great assistance to the Filles de Marie, a community of religious ladies so employed in the Horseferry Road, in the same district. A large proportion of his private benefactions seem to have been of a description especially in keeping with his tender and thoughtful mind, such as giving a mother the means of going to visit a daughter whom she had reluctantly allowed to enter a convent; enabling sick priests to go abroad for their health; setting up a poor schoolmistress with the means of purchasing a school; paying the expenses of a funeral; and so on. Like all men either wealthy or reputed to be so, he was continually importuned with petitions for pecuniary aid, sometimes asked for by way of gift, sometimes as loans. To particularise such in any recognisable manner would of course be impossible, for fear of wounding the feelings of persons who were the objects of his kindness; but, avoiding this as well as I can, I may say that there were instances in which Mr. Hope-Scott cleared people out of overwhelming difficulties by gifts of lavish generosity—hundreds of pounds, and in some cases as much as 1,000_l_. I could produce an example of the former in which the prompt liberality shown was only equalled by the delicacy and forbearance; for it may easily be supposed that the difficulties thus relieved were not always free from blame on the part of those involved in them. Seldom, perhaps, can it be otherwise; but what would happen if all charity were measured by the deserts of the recipient? What may have been the actual amount of Mr. Hope-Scott's charities during his life it would be very hard to conjecture; but this much I can state, on the testimony of one who knew the fact from his own personal knowledge, that in twelve or thirteen years (from 1859 or thereabouts) he gave away, in charity of some form or other, not less than 40,000_l_. It is right to observe that, quite towards the close, as he was retiring from his profession, there was a great diminution in his charitable expenditure; for, instead of the ample, though merely professional, income he had enjoyed for a great part of his life, he had become, relatively speaking, a person with very limited means. Believing it still to be his duty to provide for his 'son and heir,' and for his other children, of course he had no longer the power of doing all that he had done under circumstances altogether different. Missions on the Border; Galashiels, Kelso, &c. Mr. Hope-Scott's zeal for the support of Catholicity was naturally felt most by places near him in the Highlands or on the Border, where he built churches and schools, and aided struggling missions. Of those on the Border, the most important was the Church of Our Lady and St. Andrew at Galashiels, which, as a manufacturing town, has a large Catholic population. True to his organising genius, he intended it should be a centre for smaller out-missions around it, as Selkirk, Jedburgh, Kelso, &c. It was completed gradually, and the following extract from a letter of his to Father Newman (dated Abbotsford, December 30, 1857) shows, in a pleasing and simple manner, the heart which Mr. Hope-Scott threw into the work he was offering to Almighty God:— I hope that ten days or so will render [the church] fit for use in a rough way; and I hope it will be so used, and that I shall not be hurried in the decorative part, which I cannot afford to do handsomely at present, and which I think will be done better when we have become used to the interior, and have observed what is to be brought out and what concealed. The shell I am well pleased with. It is massive and lofty, no side aisles, but chapels between buttresses—and no altar-screen—more like a good college chapel than a parish church. The whole plan, however, has not been carried out, so the proportions cannot be fairly judged of. Some day perhaps I may finish it, or some one else instead; and to keep us in mind that more is to do, we have a rough temporary work at the west end (not really west), with square sash windows of a repulsive aspect.[Footnote: There are readers who will be glad of the preservation of the following dates connected with Galashiels Church. The plans were completed July 1, 1856; first payment, November 1856; last account rendered, February 1858; the church was opened on Candlemas Day, February 2, 1858, by Bishop Gillis; finished finally in 1872, and opened in August 1873.] Mr. Hope-Scott lived to finish it, and the work, I have heard, can hardly have cost him less than 10,000_l_. He also gave to the Jesuit Fathers at Galashiels a library of books, chiefly on civil and canon law, in value about 500_l_. The last cheque he signed with his failing hand was one for 900_l_. in discharge of the last debt on Galashiels Church. The mission at Galashiels was held at first by the Oblate Fathers, but from the end of July 1863 by the Jesuits.[Footnote: There is a letter of Father Jos. Johnson, Provincial S. J., to Mr, Hope-Scott, dated February 24, 1859, from which it appears that the Society, in consequence of the many demands upon them, were unable to accept the mission of Galashiels at that time.] The following letter (worthy of preservation also because of the writer) will show that Mr. Hope-Scott had wished, almost immediately on finding himself a Catholic, to have a Jesuit Father at Abbotsford:—The PÈre de Ravignan, S.J. to J. R. Hope, Esq., Q.G. Voici, Monsieur, ce que le T. R. P. GÉnÉral, m'Écrit de sa maison de Rome le 10 Juin: 'Je dÉsire bien que M. Hope sache combien j'ai ÉtÉ consolÉ À la bonne nouvelle.—Jamais je ne l'avois oubliÉ—il m'avoit inspirÉ tant d'intÉrÉt!' Pour ne point oublier non plus, je vous demande la permission de vous dire ici que le R. P. Provincial d'Angleterre a accueilli, avec le plus grand dÉsir de vous satisfaire, la priÈre que vous avez bien voulu me communiquer, d'Établir un de nos PÈres chez vous en Écosse. Le P. Etheridge, provincial actuel, doit arriver demain À Londres. Ce matin nous Étions tous heureux prÈs de cet autel. BÉnissons le Seigneur de tant de grÂces. Veuillez agrÉer toutes mes tendres et profondes sympathies in Xto Jesu. X. DE RAVIGNAN, S.J.Londres: 16 Juin 1851. The chapel at Selkirk, dedicated to Our Lady and St. Joseph, was a purchase of Mr. Hope-Scott's. The mission of Kelso, where he built the Church of the Immaculate Conception, would furnish many instructive pages for a history of the re- settlement of the Catholic Church in those very desolate regions. A letter of the Rev. Patrick Taggart,[Footnote: Compare page 193 of this volume.] to Mr. Hope-Scott, dated Hawick, September 3, 1853, contains some details which, in connection with later events at Kelso, are full of interest. They show how deeply felt is the spiritual isolation of such localities, and how unexpectedly great is the number of Catholics often to be found in them, left to themselves. Father Taggart first speaks of the great kindness which he had received from Sir George and Lady Douglas, of Springwood Park, near Kelso, and then goes on to say:— Lady Douglas is a genuine Catholic, just as a daughter of old Catholic Spain should be. Her sister is staying with her just now…. I think they do not like the idea of attending Divine service in a public hall. I told them that Father Cooke would be delighted to afford them any assistance in his power under present circumstances. I also told them that I thought that, if possible, a small church would be built at Kelso in the meantime; and that the time was not far distant when perhaps the Bishop would be able to give to Kelso a resident priest. This news so delighted them that they could not find words to express their joy…. I do not know of any part of this district that is at present more destitute of the ministrations of a priest than Kelso and its environs. The mission extends twenty miles north- east of Kelso—that is, forty miles from Galashiels and from Hawick; and there is not a village in that, I might almost say, immense tract of country that does not contain its ten and twenty poor Irish Catholics. I attended Kelso, once in the month, for nearly five years, and I am the first priest who offered up the Holy Sacrifice of the Mass at Kelso since the days of the so-called Reformation. I therefore know its geography and its wants…. PATRICK TAGGART.Accordingly, a church was built for Kelso at the expense of Mr. Hope-Scott. It could hardly have been finished more than a year or two, when, on the night of August 6-7, 1856, it was attacked by a Protestant mob, set fire to, and burned to the ground, with the schoolhouse and dwelling-house adjoining, including books, vestments, and furniture, the property of Mr. Hope-Scott. Four of the ringleaders were put on their trial on November 10. In charging the jury, otherwise fairly enough, 'the Lord Justice-Clerk remarked that, as to whether it were necessary that Mr. Hope-Scott should build the Roman Catholic chapel at Kelso or not, the jury might have very considerable doubts, as it appeared that the priest did not live there, but some miles distant at Jedburgh; but that was a matter which the prisoners had nothing to do with, as every one was at liberty to build such a place of worship if he chose; neither did it matter whether the attack upon the chapel was made in consequence of any attempts to proselytise Protestants to the Catholic faith. In going over the evidence, his lordship said he could have wished that Mrs. Byrne, the schoolmistress, had given timely notice to the police of what she had heard as to the resolution to fire the chapel, as that would have been a better course than quitting the chapel. However, they could not blame the poor woman; and perhaps, being a Catholic, she might not like to make an appeal to the police.' (Quoted from the report in the 'Scottish Press,' November 11, 1856. [Footnote: I italicise the last sentence, which at first sight gives a curious idea of the practical equality of legal protection existing for Catholics at the time; though probably all that was intended to be conveyed is the strange impression that Catholics might entertain a scruple about appealing to the police.—R. O.]) The jury's verdict would surprise any unprejudiced reader who studies the evidence. They found the charge of wilful fire-raising not proven against the prisoners, but found three of them guilty of mobbing and rioting, but, in respect of their previous good conduct, recommended them to mercy. The three got off with eighteen months' imprisonment and hard labour. I quote the following remarks on the affair generally, and on the Lord Justice- Clerk's charge, from an article in the 'Scotsman,' republished by the 'Northern Times' of November 15, 1856: [Footnote: I have not met with any letter of Mr. Hope-Scott's to the Scotsman, but this article is probably from his pen.—R. O.]— In the town of Kelso there is, it seems, a more or less considerable colony of Irish; and it needs scarcely be said that the mixture of that element with the border material does not work together for the promotion of harmony and good order. At St. James's Fair, held at Kelso on 5th August last, a Scotch butcher-boy quarrelled and fought with an Irish mugger. Scotch and Irish rallied round these champions of the two countries, and in the mÊlÉe which ensued, a young Scotchman was unhappily and barbarously killed. The Kelso crowd, in very natural rage, burned the muggers' camp, threw their carts into the Tweed, and drove them from the neighbourhood of the town. But there remained the resident Irish of the town, and it seems to have been deemed fitting to hold them guilty as art and part. It is not clear that any of them were in the fight—at least, no person among them was charged with the murder; but there is a short cut through all these difficulties. Most Irishmen are Roman Catholics—Kelso has a Roman Catholic chapel—let it be burned. Accordingly, after considerable talk and preparation (which seems to have included getting drunk), a mob assembled the next evening, and did burn the chapel with perfect ease and effect…. Some mystery may dwell in readers' minds as to how such an affair could be arranged and completed without any one but the rioters themselves having any voice thereanent. And the mystery is not quite cleared away by the evidence. The woman that lived under the chapel heard, on the day of the fair and the fight (i.e. the day before the incendiarism), that the chapel was to be burned, and slept out of her house, so as not to be in the way; coming back the next day she heard the same rumour, and left again at night—when it happened as she had been foretold. But though other witnesses, some of whom had witnessed the burning, testified that the design had been talked about all day, the chief magistrate mentions in his evidence that he 'had not had the slightest expectation of a disturbance;' the superintendent of police was in the same state of information, and the police constable 'had not taken any alarm.' All this, however, is of little consequence, seeing that when the alarm was taken, there was no result but that of disturbing two or three people who might as well have gone to bed. The guardianship of the town is confided to one county policeman, who must be a tumultuous sort of person himself, since he seems to require a 'superintendent' to keep him in order. The said superintendent, when he did know what was going on, first tried a little moral suasion, with the result usual in such cases: 'I cautioned them against proceedings of that kind, and advised them to go to their homes—they disregarded me.' His disposable force, condensed in the person of the 'police constable,' took the same course. 'We warned them'—the answer was a volley of stones. 'We retired, and went to all the magistrates.' 'By the time we got back the chapel was completely destroyed.' It would be unreasonable to blame the superintendent and his 'force' for not successfully fighting several hundred men, although we do think they might have done more as to identifying the ringleaders: the real blame lies with the authorities, who appear to have failed to provide decently adequate means for preserving the public peace. The use of a local police force must be measured, not by what it detects and punishes, but by what it prevents, or may reasonably be supposed to prevent…. So wide-spread is [the feeling that Roman Catholic chapels are somehow an intrusion and an offence] that it would almost appear as if the very bench were not placed above its influence. The Lord Justice-Clerk made some very sound and strong remarks on the nature of the outrage; but he added: 'Whether it was necessary on the part of Mr. Hope-Scott to build this chapel—which it scarcely seemed to be, seeing the priest did not live there, but at Jedburgh—or whether it was a prudent proceeding to attempt, by the erection of this chapel, to win converts to the Roman Catholic faith—was of no importance here.' Since it was of no importance, the expressed doubt and the implied censure had, we very humbly think, have been better avoided…. Though there had not been a single Roman Catholic in or near Jedburgh, Mr. Hope-Scott had a perfect moral as well as legal right to spend his money in building a chapel, without either having it burned down by a mob, or himself pointed at from the bench. As a matter of fact, however, there does appear to have been a congregation as well as a chapel. The Lord Justice-Clerk was pleased to add that the Roman Catholic school attached to the chapel 'could not but have been of the utmost use;' and we could thence infer that, Roman Catholic children having parents, there must have been use also for the chapel. The fact relied on, of the priest 'living at Jedburgh,' is evidence, we should think, not of a want of hearers, but of a want of funds to pay two priests. But look where we should be landed, on this hand or on that, if others than those that choose to provide the money are to decide where church-building is 'necessary' or is 'prudent.' The extreme chapel-attendance of Episcopalians in the county of Roxburgh was shown by the census to be 454; and for the accommodation of that number the county contains five chapels. Four of them might be pronounced not 'necessary,' and all of them not 'prudent.' Or, to go from the country of the rioters to that of the rioted upon. In our humble opinion, seven-eighths of the churches belonging to the Establishment in Ireland are utterly unnecessary, and every one of them very imprudent. Such, too, is notoriously the opinion of all but a fraction of the population among whom, and out of whose funds, these churches are built and maintained. The late lamented Roman Catholic chapel at Kelso was immeasurably less unnecessary and offensive than these; for not only had it a congregation, but was paid for only by those that used it or approved of it. Of course, the Lord Justice-Clerk did not mean that his opinion or that of any other man as to the chapel being unnecessary was any justification of the outrage—his lordship said the contrary very impressively; but his remark, though not what is called a fortunate one, is useful as indicating, in however faint and refined shape and degree, the feeling which on such topics is apt to lead us all more or less astray. MISSIONS IN THE WESTERN HIGHLANDS: MOIDART.The purchase by Mr. Hope-Scott of the estate at Lochshiel, in the wilds of Moidart, his 'Highland Paraguay,' as Cardinal Manning calls it, in an old letter to him (January 28, 1856), was attended, as I have already hinted (p. 150), by some noteworthy circumstances. In the first place, the condition of the Catholic remnant in the Highlands is, perhaps, little known even to Catholic readers. An interesting letter to Mr. Hope-Scott, dated October 12, 1854, from the Rev. D. Macdonald, in charge of the mission of Fortwilliam, furnishes a statistical table, from which it appears that in 1851, in the Highlands and insular districts within the range of his knowledge, there was but one single school, where, to do justice, considering the scattered population, there ought to have been twenty-six. The people were so miserably poor, that out of thirteen missions, only one could afford their priest 50_l_. per annum; one, 35_l_.; three, 30_l_.; and the rest, ranging from 25_l_. down to as low as 12_l_. per annum. Of course the priests could not subsist on these incomes without some other aid, and this was obtained by taking small farms, from which they endeavoured to eke out a living. 'In Moidart' (I here copy from another well-informed correspondent) 'a severe crisis had just passed over the people. The cruel treatment which has depopulated the greater portion of the Highlands, and converted large tracts of country into sheep-farms and deer-forests, had overtaken them. Dozens of unfortunate families occupying the more fertile portions of the estate were ruthlessly torn from their homes, and shipped away to Australia and America. Their good old priest, the Rev. Ranald Rankin, broken-hearted at the desolation which had come over his flock, accompanied the larger portion of these wanderers to the shores of Australia. His impression at the time was, that the whole of the country, sooner or later, would share the same unhappy fate; for in bidding farewell to his Bishop, the late Dr. Murdoch, Vicar-Apostolic of the Western District, he assured his lordship, who felt at a loss how to supply his place, that it was a matter of little or no consequence, as the mission was practically ruined already. The Bishop's reply was characteristic: "Moidart has always been a Catholic district; and so long as there remains one Catholic family in it, for the sake of its old steadfastness, I shall not leave it unprovided."' In the meantime, Mr. Hope-Scott, having already become a landed proprietor in Ireland, in the county Mayo, much wished to possess also a Highland property. Lochshiel was offered to him; but, after consideration, he decided against taking it. In 1855 the estate was again in the market, but Mr. Hope-Scott had not heard of it. The owner, Macdonald of Lochshiel, was a Catholic, and, it may be presumed, a devout one, since he had the Blessed Sacrament and a priest in his house. He had been obliged to sell, and the property had been bought by a brother-in-law of his, named Macdonell, who added to the house. He, too, found himself obliged to sell, and this time the estate was on the point of passing into the hands of people from London who would have rooted out the Catholic population from the land. Hearing that it had been actually sold to Protestants, two old ladies of the same family, living at Portobello, went to the lawyer, and asked him, if possible, to postpone the signature of the deeds for nine or ten days, to give another purchaser a chance. He agreed to do so. They then commenced a novena that a Catholic might buy it. (I ought perhaps to explain, for the benefit of some of my readers, that Catholics have great faith in the efficacy of prayer persevered in for nine days when there is some important object to be gained.) The ninth day came, and Mr. Hope-Scott purchased the property, for the sum of 24,000_l_., without even having seen it. His attention had been drawn to it by the late Mrs. Colonel Hutchison, of Edinburgh, a lady well known among Scotch Catholics for her shrewd good sense and innumerable good works. He certainly was induced to purchase by the fact that Lochshiel had never been out of Catholic hands, and that all the population were Catholic, with the personal motive, however, of providing his wife with a quiet and pleasant change of residence. 'On his arrival, the character of the people, and the wild and glorious scenery of the place, made a favourable and lasting impression on his mind; [Footnote: How deeply the Highland scenery impressed his imagination may be seen from the beautiful verses, 'Low Tide at Sunset on the Highland Coast, which will be found in Appendix IV.] but the state of the country might have appeared to him as little more advanced than under the earlier Clanranald chiefs three or four centuries ago. The peasants generally were in a state of great poverty. Their cottages were miserable turf cabins, black and smoky; agriculture was imperfectly understood among them, and the small patches of moorland upon which they tried to raise crops of oats and potatoes were inadequate to the maintenance of themselves and their families. There was no demand or employment of labour. There was no school upon the estate. The principal building assigned to religious worship, and which served as the central chapel for Moidart, was a miserable thatched edifice, destitute of everything befitting the service of religion. The want of good roads was severely felt. It was difficult to get into "the Rough Bounds" as this part of the Highlands was aptly styled by the more favoured districts, and, once in, it was more difficult still to get out. 'Mr. Hope-Scott lost no time in trying to improve matters. It was a fundamental maxim with him that, in a neglected estate like this, no improvement was more sensible, or paid better, than the construction of good roads. These occupied his attention for several years, and gave most beneficial employment to the tenants. The cost in some instances was very great; for, in constructing the present beautiful carriage drive from Sheil Brude to Dorlin House, hundreds of yards of solid rock had to be blasted; part of the river Sheil had to be embanked; huge boulders between the cliffs and the sea-shore had to be cleared away, while a considerable line of breastwork had to be erected as a protection against the waves of the Atlantic, which, in a southwest gale, beat with great fury against the coast. The other roads were carried to those parts of the estate where the tenants were principally clustered, and were a great boon. [These road-making operations in the Highlands were evidently in Mr. Hope- Scott's mind in one of his last letters to his dear friend Dr. Newman. The great Oratorian, then busy with the 'Grammar of Assent,' writes to him on January 2, 1870: 'My dear Hope-Scott,—A happy new year to you and all yours—and to Bellasis and all his…. I am engaged, as Bellasis knows, in cutting across the Isthmus of Suez; and though I have got so far as to let the water into the canal, there is an awkward rock in mid-channel near the mouth which takes a great deal of picking and blasting, and no man-of-war will be able to pass through till I get rid of it. Thus I can't name a day for the opening. Ever yours affectionately,—JOHN H. NEWMAN.' Mr. Hope-Scott's reply is—'HÔtel d'Orient, HyÈres (Var), France, January 12, 1870.—Dear F. Newman,—(After giving an account of Serjeant Bellasis's health, then seriously ill, and anxiously asking for masses and prayers for him,) That rocky point in your enterprise is a nuisance—more especially as rocks lie in beds, and this may be but the "crop" of some large stratum. As a road-maker, I know what it is to have to come back upon my work, and to strike a new level to get rid of some seemingly small but hard obstacle…. Yours ever affectionately,—JAMES E. HOPE-SCOTT.'] 'The improvement of the tenants' own condition was a subject of anxious consideration. It was impossible to build new houses for every one; but great facilities were offered by the proprietor to such as were willing to build for themselves. Wood and lime were placed at their disposal free of charge, and a sum of 10_l_. or 12_l_. was added to help in defraying the expenses of the mason-work. A few cottages of a superior kind were built at the entire expense of the proprietor; but the cost was out of all proportion with the rental of the estate, and this attempt had to be abandoned for a time. Mr. Hope-Scott's kindness towards the smaller tenants was very marked. Besides helping them to better houses, he frequently assisted them with considerable sums of money towards increasing their stock of cattle, or towards repairing losses from accidents and disease. In some cases his generosity extended to the poorer tenants on neighbouring estates, when, for instance, they felt themselves at a loss for means to purchase a new boat or to provide themselves with fishing-nets. [Footnote: Mr. Hope-Scott had formed schemes for the employment of the people in working the salmon fisheries, and, when the salmon was out of season, the deep-sea fishing, and enabling them to dispose of their fish.] To encourage a spirit of independence among them, he used to grant sums of money on loan; but when, at the end of a successful season, the borrowers came back with the money, he invariably refused to accept it, or he would give instructions to have it passed to some other poor person in difficulties.' His efforts to induce them to extend cultivation have been elsewhere noticed. 'He never left the country towards the end of autumn without leaving a few pounds for distribution among the poorer classes. The clergyman of the district had always strict injunctions to report any case of hardship, or illness, or distress, and to draw upon his purse for what was required. The habits of the people soon showed signs of real improvement. A more orderly or respectable class of tenants are not to be found in any other part of the Highlands. From the day of his coming among them until now the rents have remained the same, greatly to the prosperity of the tenants. With the rest of the proprietors residing in and near Moidart he was very popular. His relations with them were invariably pleasant and happy. 'In 1859, Mr. Hope-Scott commenced the erection of a school at Mingarry, with ample accommodation for scholars and teacher. It was completed in 1860. This was an improvement very acceptable to the tenants. Hitherto the Catholic children had to cross over to a neighbouring estate, where the Society for the Propagation of Christian Knowledge had established a school-house and teacher, or they had to frequent another school, often very irregularly, in Ardnamurchan. The secular teaching in both of these schools was excellent of its kind. But, although the most cordial relations have, for generations past, existed between the Catholics on the north and the Presbyterians on the south side of the river Sheil, it was always a subject of regret among the former that they had no means of educating their children nearer home, and under Catholic teachers. After the school was successfully opened, Mr. Hope-Scott supplied funds to defray the teacher's salary. 'In 1862, he erected, at a cost of about 2,600_l_., the present church and presbytery at Mingarry, within a few hundred yards of the school; but, to his grief, this was the least satisfactory of all his undertakings from one cause or another, neither church nor presbytery coming up to his expectations; and the former was for years a continual source of trouble and expenditure.' He built also another, at Glenuig, mentioned already. To complete the history of Dorlin, so far as it is connected with Mr. Hope- Scott: when, towards the close of his life, he had completely given up practice, he made up his mind to part with it, great as he acknowledged the wrench was—but to a Catholic purchaser—and sold it to Lord Howard of Glossop, the present proprietor, who worthily carries out the admirable example bequeathed him by his predecessor. [Footnote: Lord Howard of Glossop died as these sheets were passing through the press, December 1, 1883. R. I. P.] The missions of Oban, and, on the other side of Scotland, St. Andrews, [Footnote: He had been otherwise interested in St. Andrews, during the years 1846-51, when associated with Sir John Gladstone (father of the Premier) in a scheme for developing that town as a bathing-place, building houses, &c. This, however, was a speculation on which it would he needless to enlarge, even if I had the details. In a letter to Miss Hope- Scott (May 25, 1867) he observes, 'St. Andrews is the best sea quarter in Scotland, I believe (and you know I have property there, which proves it).'] must also be named as either created or largely assisted by Mr. Hope-Scott; and, among Scottish religious houses, lastly, but not least, St. Margaret's convent at Edinburgh (the Ursulines of Jesus), as a cherished object of his benefactions, and kind counsel and help. MR. HOPE-SCOTT'S IRISH TENANTRY.Of Mr. Hope-Scott's dealings, as a Catholic proprietor, with his Irish estates (co. Mayo), what has appeared in a former chapter gives a pleasing idea, quite borne out by other letters that have come before me. The Rev. James Browne, writing to him on June 12, 1856, to acknowledge a donation for the chapel and school of Killavalla, says of his tenantry there: 'They all look upon it as a blessing from God that they have got a Catholic landlord, who has the same religious sympathies that they have themselves.' Thirteen years later (May 9, 1869) the same priest writes: 'I have been holding stations of confession among your people at Balliburke, Gortbane, and Killadier. I was glad to find them happy and contented, the houses neat, and the people most comfortable.' CHARITIES AT HYÈRES.At HyÈres I can say from my own knowledge that Mr. Hope-Scott's support of a chaplain is to be numbered among his charitable and fruitful deeds. The arrangement was made with all his usual thoughtfulness; it enabled a most excellent priest, who was in a slow decline, but could still hear confessions and do much good, to spend a few winters in a warm climate. The Rev. Edward Dunne acted also as confessor to the little English colony at HyÈres, as well as to the family of Mr. Hope-Scott. It often happens that, in such a watering-place, strangers whose case is hopeless come for a last chance of life. Sometimes they are Catholics, or needing instruction, and willing to receive it; sometimes they are in distressed circumstances. Father Dunne's great prudence and charity well fitted him for these ministrations, and he was equally beloved by Catholics and Protestants. The good which such a priest does is shared by the benefactor who places him in the position where he has the means of doing it. The following passage from a letter of Father Dunne's to Mr. Hope-Scott (May 26, 1869), which must have been one of his last, will interest the reader as an example:— You will be glad to know that my being at HyÈres was a great blessing to a poor young man who died there towards the end of April. He had been at sea, and was for years without receiving the sacraments. His poor mother, a very pious woman, was in the greatest anxiety about him. He could not speak French, and it would have been impossible for him to make his confession if I, or some other English-speaking priest, was not there. I mention this, as I know it will be a consolation to you to know that your charity and benevolence were, under God, the means of saving a poor soul, and will secure for you the prayers of a bereaved mother, and three holy nuns, aunts of the poor young man. |
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