hundred and ninety-nine years. The Gavelling Act, passed to break up their estates, was repealed. It was unfortunately too late to restore the Catholic gentry, which had been decimated by the Penal Law. In 1783 a bill was passed opening to Catholics the profession of the law in all its branches and grades except the rank of king's counsel and the judicial bench, repealing the law against the intermarriage of Catholics with Protestants, that against foreign emigration, that making an Anglican license necessary for schools, and that restricting the number of apprentices permitted in Catholic trade. The laws against the possession of arms and the exclusion from command in the army were left. Otherwise of the Penal Code the political disabilities almost alone remained. The principal relief bill was introduced by Sir Hercules Langrishe, the friend and correspondent on Irish politics of Burke, who pleaded the cause of the Irish Catholics with all the vehemence of his nature, a measure of sympathy with the religion probably mingling in his heart with love of freedom and justice. Burke had less feeling for the grievances of Protestant Dissenters or of Anglican clergymen liberally inclined, who sought the relaxation of tests. He afterwards sent his son, whose ability he fondly overrated, as his representative to Ireland, in the affairs of which the aspiring youth meddled, and with farcical results. The Presbyterians of Belfast had before this been relieved of the Test Act and their other religious bonds and humiliations. But the relief had come too late to turn them into good friends of the Anglican Church or of British connection. Revolutionary and republican sentiment had, with religious scepticism, taken root in Belfast. The revolution of 1782 had not been democratic. The Volunteers were property holders and their leaders were peers. But the withdrawal of the Volunteers was not followed by political calm. Among the populace of Dublin, especially, excitement continued and showed itself detestably by hamstringing British soldiers. The cry was now for two drastic measures of change: the political emancipation of the Catholics, and a reform of Parliament substituting freedom of election for nomination and clearing the legislature of pensioners and placemen. The two combined evidently meant death to Protestant ascendancy and to oligarchy, both of which naturally shrank from suicide.