Tant population. Thus they strenuously opposed such organizations as the Catholic Association and the mass movement dedicated to repealing the union between Ireland and Britain, both of which were led by the charismatic Daniel O’Connell. Anti-Catholicism featured prominently in the early letters that passed between Tyndall and his father. For example, they discussed several anti-Catholic books and tracts, such as Matthew Poole’s A Dialogue between a Popish Priest and an English Protestant (1667), Jeremy Taylor’s A Dissuasive from Popery to the People of Ireland (1664) and a recent attack on O’Connell published as The Authentic Report of the Rev. Dr. [Henry] Cooke’s Speech at the Great Conservative Meeting Held in the Circus, Wellington-Place, Belfast, on Thursday, January 21, 1841 (1841). After receiving another anti-Catholic tract from his father, Tyndall commented: `That piece you sent me against popery was excellent, he was an hardy brat that wrote it.’30 Opposition to Catholics was particularly evident during the hard-fought General Election of 1841, when Daniel O’Connell and his Repeal Association engaged in agitation in County Carlow, where one of his sons was standing as a candidate. Tensions rose sharply between the two communities and an uncle of Tyndall’s wounded two people with shotgun pellets when Catholic priests led a mob through the streets of Leighlin Bridge on the evening of 27 June. Lonafarnib supplement According to Tyndall’s father, the people of Leighlin Bridge `were all willing to steep their hands in his blood’.31 Owing to fear of public riots the army was summoned to maintain peace in Carlow. A fortnight later Tyndall, then stationed in Kinsale, joined the celebrations when his father announced `the glorious intelligence of Colonel Bruen’s return for Carlow, also that of Mr Bumbury’s after one of the most tremendous strugglesJohn Tyndall’s religionthat ever took place in any County’.32 The Protestant and Conservative Colonel Henry Bruen and Thomas Bunbury were successful in beating the Repealers, albeit by a narrow margin. Tyndall’s father also reported that in `Leighlin [Bridge] neither Roman [Catholic] nor Protestant speaks to each other and a system of exclusive dealing is now in full vogue’,33 as Catholics no longer patronized his shop. During the 1841 election Tyndall resided in a NS-018 price relatively peaceful part of County Cork. However, he was attacked by a group of fishermen brandishing green boughs–a symbol of Irish nationalism. He did not fight back but appeased his attackers with some whiskey and thereby defused a potentially dangerous situation.34 The strife between Protestants and Catholics was an integral part of Tyndall’s upbringing and it later informed both his Belfast Address and his opposition to Irish Home Rule. Yet over the next few years he came to question and reject the stereotypical opposition between both communities. A revealing event occurred in April 1841 while Tyndall was living in Youghal. Despite his antipathy towards Catholicism, he spoke in support of Catholicism in a debate in which the respective merits of Catholicism and Protestantism were compared. A member of the audience later praised his oratorical skill: `Tyndall’, he wrote, `led off splendidly . . . and closed his [speech in] twenty minutes in a rare flow of most telling language, and the room rung with applause.’35 His opponent–his friend William Ginty, who spoke for the Protestant side–was overwhelmed. That Tyndall could play the devil’s advocate.Tant population. Thus they strenuously opposed such organizations as the Catholic Association and the mass movement dedicated to repealing the union between Ireland and Britain, both of which were led by the charismatic Daniel O’Connell. Anti-Catholicism featured prominently in the early letters that passed between Tyndall and his father. For example, they discussed several anti-Catholic books and tracts, such as Matthew Poole’s A Dialogue between a Popish Priest and an English Protestant (1667), Jeremy Taylor’s A Dissuasive from Popery to the People of Ireland (1664) and a recent attack on O’Connell published as The Authentic Report of the Rev. Dr. [Henry] Cooke’s Speech at the Great Conservative Meeting Held in the Circus, Wellington-Place, Belfast, on Thursday, January 21, 1841 (1841). After receiving another anti-Catholic tract from his father, Tyndall commented: `That piece you sent me against popery was excellent, he was an hardy brat that wrote it.’30 Opposition to Catholics was particularly evident during the hard-fought General Election of 1841, when Daniel O’Connell and his Repeal Association engaged in agitation in County Carlow, where one of his sons was standing as a candidate. Tensions rose sharply between the two communities and an uncle of Tyndall’s wounded two people with shotgun pellets when Catholic priests led a mob through the streets of Leighlin Bridge on the evening of 27 June. According to Tyndall’s father, the people of Leighlin Bridge `were all willing to steep their hands in his blood’.31 Owing to fear of public riots the army was summoned to maintain peace in Carlow. A fortnight later Tyndall, then stationed in Kinsale, joined the celebrations when his father announced `the glorious intelligence of Colonel Bruen’s return for Carlow, also that of Mr Bumbury’s after one of the most tremendous strugglesJohn Tyndall’s religionthat ever took place in any County’.32 The Protestant and Conservative Colonel Henry Bruen and Thomas Bunbury were successful in beating the Repealers, albeit by a narrow margin. Tyndall’s father also reported that in `Leighlin [Bridge] neither Roman [Catholic] nor Protestant speaks to each other and a system of exclusive dealing is now in full vogue’,33 as Catholics no longer patronized his shop. During the 1841 election Tyndall resided in a relatively peaceful part of County Cork. However, he was attacked by a group of fishermen brandishing green boughs–a symbol of Irish nationalism. He did not fight back but appeased his attackers with some whiskey and thereby defused a potentially dangerous situation.34 The strife between Protestants and Catholics was an integral part of Tyndall’s upbringing and it later informed both his Belfast Address and his opposition to Irish Home Rule. Yet over the next few years he came to question and reject the stereotypical opposition between both communities. A revealing event occurred in April 1841 while Tyndall was living in Youghal. Despite his antipathy towards Catholicism, he spoke in support of Catholicism in a debate in which the respective merits of Catholicism and Protestantism were compared. A member of the audience later praised his oratorical skill: `Tyndall’, he wrote, `led off splendidly . . . and closed his [speech in] twenty minutes in a rare flow of most telling language, and the room rung with applause.’35 His opponent–his friend William Ginty, who spoke for the Protestant side–was overwhelmed. That Tyndall could play the devil’s advocate.