Catholic Ireland had remained rather passive for most of the 18th century. This can be partly explained by the fact that so many of the natural leaders had opted for the path of the "Wild Geese," or exile. That path, taken by so many after the Treaty of Limerick, continued to be followed throughout the next century in view of the restrictions on Catholics in terms of educational opportunities, professional possibilities, social advancement, or public position. Many of those who went abroad to be educated stayed abroad. Many who held aristocratic or gentlemen status opted to serve as officers in foreign armies. The practice continued for generations, as uncles or cousins abroad would serve to attract the rising youth of the family still in Ireland.
Another factor was that a not insignificant number of Catholics, for the sake of either professional advancement or to maintain familial lands intact, opted to conform to the Church of Ireland. The amount doing so has been estimated at about 5,000, which is significant when the social status of those doing so is taken into account.
Other Catholics did not apostatize, but they did maintain a low profile. They hoped that by not drawing attention to themselves they would receive, to a certain degree, a remission in the severity of the penal legislation, or at least its enforcement. Some Catholics turned successfully to other channels of opportunity still open to them, specifically middle-class activities in commerce, especially as victuallers or meat dealers. Some Catholics became so prosperous that they held considerable influence in some cities, even though they were politically disqualified.
The disinterest of the Irish Catholics in the Jacobite risings of 1715 and 1745 furthered the increasingly tolerant attitude of many in the Ascendancy. The era,
Influenced by English and continental Enlightenment thought, was marked by suspicion of religious enthusiasms, including that which would prompt persecution of religion, even Catholicism. Most members of the Church of Ireland hierarchy, who were more political than religious, were disdainful of the religious zealotry of their predecessors.
Accordingly, despite the Penal Laws, the Catholic religion thrived in Ireland with its many "chapels" functioning openly and being well attended. The numbers of its clergy continued to remain high, including members of the orders that were ostensibly proscribed. Significantly, aside from the allurements of advancement and property retention that could ensue conforming to the established church, efforts at converting Catholics were minimal. There was a diminution of the religious enthusiasm that might have inspired proselytizing efforts aimed at Catholics. It was assumed that the restriction of Catholicism to the lower social orders would work toward its ultimate disappearance.
Among the Catholic masses and among many members of the old Catholic gentry and aristocracy, now in diminished social status, there remained a Gaelic culture, particularly poetic. In earlier times the poets had celebrated the victories and the glories of kings and chieftains. In the 18th century their theme was one of lamentation for lost things and a prayerful wish for restoration that might come from allies and exiles abroad. The poetry, however, did not go much beyond expressing wishes or laments, as efforts to actually advance such liberation or restoration were virtually nonexistent. The Gaelic language was the predominant language among most of the Catholics. Since English was the tongue of the ruling ascendancy as well as the language prevailing in the world of commerce, Gaelic became increasing identified with the lower class peasantry. Nonetheless, remarkable verse continued to be produced.
World History
