A,. ,, i ,, AV 50 BJf ^ ra f, 2 -p^ui paaoioo SB-\\ u a - -- ..... At>H|tAin 'OiA'OA Cuije ConriACu OR THE RELIGIOUS SONGS OF CONNACHT IRISH MADE 1'APEK]. By the same Author. A LITERARY HISTORY OF IRELAND. With Photogravure Frontispiece. Demy 8vo, cloth, 12/6 net. THE STORY OF EARLY GAELIC LITERATURE. Small crown 8vo, paper, I/- ; cloth, 2/- By W. B. Yeats. POEMS. A New Edition, Revised and entirely Re-set. Large crown 8vo, cloth, 7/6. JOHN SHERMAN AND DHOYA. Paper, 1/6 ; cloth, 2/- IRISH FAIRY TALES, Edited by W. B. Yeats. Illustrated by Jack B. Yeats. Decorated binding, l/- London: T. FISHER UN WIN. DiAt)A cuije contiACC OR THE RELIGIOUS SONGS OF COXXACHT A Collection of Poems, Stories, Prayers, Satires, Ranns, Charms, etc. CU1T) I. NT, CHAPTER VI. OF THE SONGS OF CONNACHT) Now for the first time Collected, Edited, and Translated BY DOUGLAS HYDE (^n ctvAoil>in -aoibinn) LONDON T. FISHER UN WIN DUBLIN M. II . GILL AND SON. LTD MCMVI All Rights Reserved. IN MEMORIAM IRev. Eugcnfi THi (3brambnui0b, M1HI DILECTISSTMI, NECNON IN HONOREM SACERDOTUM CONNACIjE, QUI LIBERTATIS, LINGUAE, LITTERARUM, MU.S^fi, MOKUM HIBERNI^E, STUDIOSI SUNT. 2066163 -DAncA Cuige ConnAcc Afi tojrAij; m6 fice bliAt)An 6 fom connAipc me 50 jiAib nA "OAncA T>O bAin leip An gCjtAibteACc no teif ^n 5Cpeit)eAtti, ^n-iotn^'oxirhxMl. Conn^ijic me 50 H-Ait HA ti-Ufin^igte 1 bpoifm o^m, n binne, Aguf IIA ti-AtCuingi'fte 56^^ *oo m6 foifi, fiAji, fiof, fuAfj Aguf cftimmg me An meit) ACA *oo CAfA* Uom. puAifi m6 inf An Am ceA*onA "AjAAitje" no "optAnnA" no " Airif Aitie," ptiAi|\ m6 5iocAit>e i *ocAOib nA li-GA^UMfe, puAifi me jpocAi'oe AS motAt) no Ag oiriiotA'6 TDAome AJA f on A 5C|\eiT)im, fUAip me fgeAtcA t)o toAin teip An eAglAif, no TDO bAin te 5eAf-teAnAmAin nA h-eAjjtAipe, no DO bAin le nAom feigm, I:UAIJI me beAnnACcA, puAip me if T)O cuip me IA*O fo fiof teif An eile. CuijMm AIYIAC Anoif An c-iomlAn, t>AticA, ^eACA, AtCumgi-Oe, optAntiA, Atrif Aitie, , beAnnACcA, mAllActA, Aguf j;AAt " Ab|\Ain "OIADA Cuige ConnACc." U^ nA neite feo 50 leip meAfgtA cj\e nA Ceite o. Hi 'I Aon eA5Aj\ nA ofougAt) A^ leit PREFACE, WHILE collecting the Poetry of the Province of Connacht a work which, I began some twenty years ago I found that those Poems which touched upon piety or religion were very numerous. I found, moreover, that prayers put in a setting of poetry, melodious " paidirs," and short petitions composed in metre were very numerous also. I searched east and west, up and down, and collected all that I met with. I found at the same time charms or " orthas " or "amhras," I found pieces concerning the Church, I found pieces praising or dispraising people for their religion, I found stories about the Church, or about the persecution of the Church, or about some saint or other, I found blessings, I found curses, and I put all these things down here with the rest. I now publish them all poems, prayers, "paidirs," petitions, "orthas," charms, stories, blessings, curses, and everything else of the kind, under the title of " The Religious Songs of Connacht." These things are all mixed together in this book. There is no special order or arrangement on them, me f.em iAt> 6 beAl nA f eAncuit>e Aguf nA f eAii-T)AOine, no Ap n6f HA " mtDolg-An- oo bi Com coiccioncA fin 'n A\\ meAfg ceAT) 6 fom. t)'eiT)if\ 50 bpuil co^tv-f\uT) itif ^n le^bAf fo 50 mb' fre^fjA le cui-o -oe mo l^isteoipib 5^11 xx peicpnc xinn. ACc nu-Aip cofx.\i me Ap An ODAIJA ^eo, -oo cui|\ me fiotriAm gAC uile mt) T)'A ttpuAip me t)o fgfioD-At) f iof 50 t)ilif Agtif 50 pi|\intieA<5, Aguf *oo pinne-ap fin. X)o Cuip me fiof 5^6 Aon mt) -o'xA tij:uAijie,Af ACC ^rhAin nA 5iocAi"6e lex\rhA nx\C px\ib C|\ut n<\ CUITIA n^ bt^f o|\|AA. 1f peit)if\ te mo tucc-leijce ^noif t>eiu cinnce 50 bpuil An c-iomlAn ACA Ann fo 50 DijieAC mAf "oo f UAifeAf pem e, g^n Aon fut) -DO Cup teif no oo ttAinc Tie. An moUvo Aguf An 'oi-moUvo, An feAj\tt Ajtif An tmtif, An C-AO|\ Aguf An c-AbjAAii-molCA, An t>eAnnAcc Aguf An rhAllACc, CA fiAT) 50 tei|\ Ann fo , Aguf CA fe Anoif A|\ A cumuf A t>f\eiceAtimAf -DO CeApA*, put) HAC opeuDfA'C) fe A oeAnAtfi T>A A, Aon ftm T>O bi gA^b feAjvb AtriAi-oeAC no mi-tAitneAtriAC. 1f f-iofi-beAgAn "oe nA neitib feo TO cuif\eAt> A^t pAtpeAp AjMAm 50 t)ci Anoif, Aguf beit) f iAt> Ag eif.i$e niof gAinne 6 IA 50 IA. dfi mA CA nA n-AbjiAin Sf^ 10 ' nA n-Ab|\Ain 6il, nA CAOince, Aguf nA -OAncA eite T>O bi AS HA f eAn-t)AOinib Ag f.AgAil bAif 50 IUAC, if UiAice 'nA fin ACA nA n-AbfiAin OIA'OA AS imteACC UAinn. IDA mill nA " fgoilce nAifiuncA" An licju-oeAcc t>uccAif but prayer, story, poem, or again poem, prayer, story, just as I myself got them from the mouths of the shanachies and old people, or after the manner of the Bolg-an-tsolathairs, or miscellaneous collections that were so common amongst us a hundred years ago. Possibly there may be an occasional piece in this book which some of my readers would sooner not see there. But when I began this work I determined to write down faithfully and truly everything that I found, and I have done that ; I have put down every single thing I came across, except only insipid pieces which have neither shape nor form nor taste upon them. My readers can now be certain that they have the whole thing before them exactly as I got it myself, without my adding anything to it, nor taking anything from it. The praise and the dispraise, the bitter and the sweet, the satire and the laudation, the blessing and the curse, he has them all here, and it is now in his power to form his own judgment a thing which he could not have done if I had concealed from him anything that was coarse, bitter, foolish, half- Pagan, or otherwise unpleasing. Very few, indeed, of these things have ever been put upon paper until now, and they will be becoming more scarce from day to day. For, if the love songs, the drinking songs, the keenes, and the other poems that the old people had, are dying out rapidly, the religious songs are departing from amongst us with still greater rapidity. If the "national schools" ruined T>0 t)1, 6 nA-OU1f\, AS tlA T>AOinib, T)0 f\eAt> n-AbjvAin -OIATOA fo AtriAC Af nA t\eAtfiAeAi nA "OAncA po piAtfi 1 n-Aon AIC AJA ctiifveAt) An i n-Aic tiA 5 Ae * ei ^5 e - 1 f F-A-OA f AT>A 6 ceile T)A ceAnsAin. Hi t>ionn police A]\ bit AJ luce An t)eA|\lA jtoirh nA feAn-t>AncAit:> T)iAt)A, t11O|\ ClUHeADAp AfAIAttl t)6AflA O^fA mA|\ t)O 50 mime A|\ nA 1i-At)fAnAit) 5tA 1 t). tli ctnrhnigim 50 t>UAif\ tne niop m6 'nA JIOCA no t)6 T>e'n cfofc po TIO ti)i -oe tiieAbAif AS -oume AI\ bit 1 mt)eAplA, ACc m6 fAf te cuplA c6AT> 51OCA T) UA fiAT) fo, triAf\ < out)Aif\c tne, A|\ ftige A tieit CAiLtce Anoif, Aguf iA*o bAince AtnAt Af cunrine nA nt)Aoine AS nA fgoilci f?eicim gu|\ 6uip nA pgoitce ceAT)nA fo Aon put) eile i n-A n-ionA-o. DAinpi-b me blCnfiin AtnAC, Ann fo, Af bcijA 5^ e * ei ^5 e ^o r5r 1 oti An c-AtAip XIAiueAfv O CongrhACAm o 5 leAtiri " t1 ' A - tTIA 5"' ot1 ^ tugAm 50 ofeijeArinAC, Aguf cuifpt) fe 1 n-virhAil -oo'n teij- teuiji niof peA|if 'r\A o'^eA'opAinn pem A oeAtiAir, An f geAt Anoif. " 1m' oige," A|\f A An AiceAp, " ni f\Aiti CCAC AJI bit nAC nt>eifici An Ann gA6 oit>Ce peAt) TIA bliAt>nA. HUAIJI me t)o'n pApfvAif ce feo CA oCc no nAoi mbtiA-6nA 6 f oin, bi An gHAf f o cugtA f UAf Ag uj\mCfi nA nT)Aoine. t)'piAp|xtii5eAf 50 mime An pit, Aguf ni ttptiAifi me ACC Aon fi\eA5|\A AriiAin 6 gAC uile "Oume " ni tig Unn-ne e pAt) i mtDeAplA Aguf ni tiAb|\ocAit) AH c-AOf 65 tinn e i n^Ae^eils." 1f e fin 50 -oitveAC An [ xi J the indigenous literature which the people possessed by nature, they have torn these religious songs up out of the roots altogether. These poems have never lived on in any spot where the English language has been substituted for the Irish. The geniuses of these two languages are very very far apart from each other. The English speakers have no welcome for the old religious poems, and they have never " put English on them " as they used often to do with the love songs. I do not remember that I ever found more than one or two pieces of this sort which anyone knew by heart in English, but I have written down some couple of hundred religious pieces in Irish. These last are now, as I said, on the way to be lost, plucked out of the hearts and memories of the people by the " National " schools, though I do not see that these same schools have put anything in their place. I shall give here a scrap of an Irish letter which Father Walter Conway, of Glenamaddy, wrote me lately, for it will explain to the reader far better than I myself could do it, how matters now stand. " In my youth," says Father Walter, "there was no house in which the ' Paidirin ' or Rosary, used not to be said every night throughout the year. When I came to this parish some eight or nine years ago this custom had been given up by the majority of the people. 1 frequently inquired the cause, and never heard any answer except the one from every body. : cannot say it in English, and the young people will not repeat it ivith us in Irish' " This is exactly the [ xii ] f5eut oeAtDnA T)O CuAtAf pein mf 5^6 Aon AIC Af\ f.eAt> HA cuige feo, xiguf ni "0615 liotn 50 t>f.uit ACAJ\JVAC ACAinf nA cuigit) eite. tli'l AriipAf A^bit A$ An- O CongrhACAin nAC mop An CAitt "oo cpeToeAm HA cipe, e feo. "tli ti-e ^n pAit)ifin .Attain" AT>eif fe but) 66ip pof ^ beit ^ige-reAn 6i|i if i gConnxiCcAit) 'o'oibpij in ^n oipe teif pein) "ni ti-e ^n pe An ce 1At> 1fC6A6 1 ^ClUAIf T)e. -AgUf CAT) CA in A n-Aic ? llAimeif nAC T)ctH5eAnn A teit O'A mbionn T)'A fAt), Aguf nA6 t>puil co|\At) nA CAifbe ACA T)'A t)A^f." 1f CAinc tAi'oifv i pn, ACC ni tAit)pe i 'tiA A gcuAtAf 6 fA5ApCAit> eile. AS fo mA|\ cuij\eAnn UomAf t)An O ConceAnAinn fiof Af\ An mt> ceATinA. UAJI eir jACAon Aic i n-6ipnn A f\Ait> An g^^'Oeils beo innn, oo fiutoAt t)6, 50 tnion Aguf 50 irnmc, "oo fgfiot* fe tici|\ cugAm 1 n5^et)eil5 Aguf mbAinim Aifd An c-Ailcin feo : " 1f iomt>A fiut) ui^-ifeAtt fUA^AC T>O eonnAi|\c me Af f.eA-6 mo f AOJAII ACc ni f.ACAf Aon ^ut) niof uip-ifle Aguf niOf\ fUA^Aige 'nA t5eit Af ComlUA'OAf cige AJ\ A nglunAib Ag |\At> AH ^AiT)|\in pAifceAC nA cuifringteoiiAi -O'A fAt> te cuigpnc te T)ut^ACC Aguf te tAn-C|AAit>ceACc m A x) f.em, Aguf nA pAifCi -DO jeAtt "DiA -oOift, -O'A [ xiii ] same account that I myself have heard in every place throughout this province, and I have no reason to think that they have anything different to relate in the other provinces. Father Conway is in no doubt but that this is a great loss to the religion of the country. "It is not the Rosary alone," says he again (and he ought to know, for there are few priests in Connacht who have intimate knowledge of as many parishes as he), " it is not the Rosary alone that has been given up on the introduction of the English language. The prayers and the Religious Poems which our pious ancestors composed and used to repeat, have been given up also ; pieces which came from the heart of him who composed them, and which went straight from the heart of him who said them to the ear of God. And what have we in their place ? Raimeis, which half of those who repeat it do not understand, and from which they reap neither fruit nor profit." This is strong language, but it is no whit stronger than what I have heard from others of the clergy. Here is how Tomas Ban O Concannon speaks of the same thing. After having frequently and minutely travelled through each separate place in Ireland in which the Irish language is alive, he wrote me an Irish letter, from which I extract the following passage : " Many is the pitiful, mean thing that I have seen during my life, but I never saw anything more pitiful or mean than to be looking at the people of a house on their knees, saying the Paidirin Pairteach, the parents saying it with understanding, fervour, and devotion in their own language, and the children that [ xiv t>p.fieAj;Aific i -oceAn^Ai* nAp ting An Cuit> eile "oe'n ceA$tAC, Ajup nAp tingeA'DAp pein 50 ceAjtc, A nA pAipci 50 mime A Agup AS cAiteAtfi tAip. Agup CAp.cuipne -00 t^inig xinu^f CUCA, t' cloC-ftum MA *oiAt)A6cA Aguf HA tiAifiunc*\6cA, eAnnA ^At-t-oA t>eit -D'A ttutleAt). 1f 6 HA f eAn-t)AOiniG tAgAnn AN *oiAt)ACc 50 "oct if ci inp 5^6 ci|\ eite. 1p AttitAit) Ui pe i n-6iftmn eAn-Aiti\eA<5^. -Ace tti *oo t>i it)i|\ AH 5Clf CeAfc OAtn HA neite peo T>O , put geAjificAp nA pfeAngAiii pm AI\ PAX). tTlA CAiriAnn An ConnACcAC 65 A tieAl le pgiougAil j^ipe inT)iu, AJA n-eipceACc nA pe^n-'OAncA po "66, ni coijv otiinn-ne Ueit |\6-C|\tiAit) AIJ\, ntiAif Cuirhniginit) mp nA pgoileAiinAilj tiAiptuncA "oo -puAtp pe A oiT)eA6Aip. A6c ni'l Aon eAglA opm 50 nt)eAnpAit) mo UiCc-leigce An ni-6 CCA-OIIA, 6\\\ cui5p.it) piA-o-pAn An ]UTO nAC T>cui56Ann peipaAn (tnA|\ niop "oubiiAt) AjUArh teip e) gup cui-o -oe pCAip HA cljte An leAttAn po, ITJA 1 gceA^c e, -\ 511^ ouiUedg e ACA DAince Ap teAOA|\ HA CpiopcuijeACCA put tx\ti5AniAj\ 50 oci An CAibiTMl ux) Aip A -ocu5t^|A " Aic-LeApugAt) Ati C|\eiT>irii." God had given them, in a language that the rest of the household did not understand, and which they themselves did not rightly understand either. The children used to be frequently humbugging and mocking, and disparaging the old people, when they would be saying the ancient Irish prayers and the old religious poems that had come down to them, perhaps, from the time of St. Patrick. It is upon the flagstone of the hearth that the foundations of piety and of nationality are laid, and, alas ! that the foreign schools should be destroying them, It is from the old people downwards that piety comes to the children in every country. This is how it was in Ireland in the time of our grandfathers, but the strings of the Faith that went between the children and the parents are now cut in Ireland, except in an occasional spot of remote Gaeldom." Tomds Ban is correct in this, and for that reason I thought it right for me to save these things before the strings are cut entirely. If the young Connacht- man crookens his mouth to-day with a jeering laugh on his hearing these old poems, we ought not to be too hard upon him when we remember that it was in the " National" Schools he got his education. But I am not at all afraid that my readers will act like him, because they will understand what he does not under- stand (because it has never been told him), that this book, if it be looked at rightly, is part of the history of the country, and that it is a leaf plucked out ot the Book of Christendom before we come to that chapter which is called the " Reformation." Cuipim peilcin beAj; mAp ComAptA mf ATI gclAp le 5A6 Aon T>An -00 CAinig 50 ti-iomlAn 6 tieAl nA troAome, ACc if beAj -oe nA citm eile (nAC tipuil Aon peilcin le6) n^p 6uAlAi* me A GeAg r\A A rh6p t)6 6 TI liotn m' pO|\-tiui'6eA6Af t)o Cup i fo TO nA CAi{TOib 6 A tipuAip me nA neite f AgAJ^C AgUp CUACA, 1T)1f\ tioCC T f Alt)t)1tA. til t)Am A n-AinmneACA tnle -oo Cup pop Ann i"o ; 6if\ jeotitAp 1 gcopp An teAt>Aip gAC Ainm ACA, te li-Aip 5AC AOn put) *OA t)pUA1peAf UAtA. UA copp-froipm ]:OCAIL Agup copp-mdt) licpijte Ann fAn LeAtoAp fo T>'Atp6CAinn Anoif T)A mtDeinn 'SA n-At-f5piotAt), triAp "Ann'' 1 n-Aic "in" -jc. ACc CA f e niof mo 'HA t>eic mbliAttAm 6 cofAij me Ap An f eo -oo tAtAipc AtnAC, Aguf CA licpiugAt) nA niof focpuijte Anoip. Hi meAfAim 50 ttpuiL me Ait)t)eileA(i nuAip T)eipim 50 bpuil teit-CeAt) T)Aoine Anoif Ann, i n-AgAit) An -ouine -DO t)i Ann An uAip fin, Ap peitiip te6 An leAbAp fo *oo teiseAtb. ^5Uf ip ionAnn fin Aguf A pAt) 50 t)f.uil 6ipe nuAt) Ag eipije in Ap meAfg, mile buit)eACAf Aguf AlcugAt) le t)iA nA n-uite CurhACCA. HA teAgCAp AH 6ipe nuAt> fo 50 t)e6 ! AH cruvoit>fn. [ xvii ] I have placed an asterisk as a mark, in the Index, to every poem which came wholly from the mouths of the people, but there are few of the others (to which I placed no asterisk) that I have not heard either more or less of them also from the old people. I would wish here to express my gratitude to the friends from whom I collected these things, both rich and poor, priests and laymen. There is no necessity to mention them individually here, as each name will be found in the body of the book, along- side each thing which I got from them. There is an occasional form of a word or an occasional mode of orthography in this book which I would change now if I were re-writing it, as ann for in, etc. But it is more than ten years since I began to print this work, and the orthography of the language is more settled now. I do not think I am exagger- ating when I say that there are fifty people in it now as against the one who was in it then, who are able to read this book. And this means that there is a New Ireland arising in our midst; a thousand thanks and laudations to God. lu.ay this New Ireland never be overthrown. AN CRAOIBHIN. ctAn. A ftpuit fieiln'n (*) fiompA "oo cinjieAt) pop 50 6 t>6At tiA troAoine IAT>, A5tip ip "0615 IIAC fiAio fiAT> -dfuArVi Aft pAip^Atf 50 t)Ci Anoip, ACC ArnAin ceAnn no -06 ACA. nA rjieij; mo ceASAfs A tthc ... ... ... ... '28 flAom-fmuAince ... ... ... ... ... H2 A TlAOTTi ttlui|ie ... ... .. ... ... 40 OfSAlt Atl -OOltllf A pCA-OAIJl ... ... ... ... 44 .An fAOJAt flim ... ... ... ... ... 48 1lA cnuriiA, An ctAnn "f An t)tAbAl ... ... ... 50 T)A typeicpCA niAfi t)o cni CAC ... Cfiioc oei^eAnnAC -oe'n -oume ... ... ... ... 74 *Ar\ yeAft |ioini A t)Af ... ... ... ... ... 78 An t>Af Ajuf ATI THune An ^)eACAi5 leif An nil)Af ... ... ... 88 >AR tnhuine ... ... ... ... 110 CAomeAt) nA Cjioife TlAoriicA ... An rSAjAijtc Ajuf An f)ine tioicc ... ... liift tnAu tAinig An cSAinc msAn eAgtAis ... n>o 1T1ic tAmA... ... ... .. ... 174 iriAC nA 85016150 Agus An c-eASbo^ ... 180 *Ss6Al: nAOttl peATJAU ... ... ... ... ]>-' *S5eAl: OSCAU nA SU1SC6 ... ... ... ... '-308 Oifin Ajuf PA-OJIAIS ... Oifin 1 n-Aiipmn An Ooccuiji Whaley... ... .. ... ... 22- Cjie "OeAn Swift ... ... .. ... ... 2^4 . A 'Woif nA 1i-Aome An ColettA inotibuf ... Aiituje An UeAcrujiAij An Cwif O'A plei-6 ... ... ... ... ... 2;j % J 6 cut|ieA-6 p'op ... ... ... ... iitiO CONTENTS. The pieces marked with an asterisk (*) were taken down exactly as they came from the mouths of the people, and I believe that, with one or two exceptions, they have never been written down until now. Page My Son remember ... ... ... ... ... 29 Holy Thoughts ... ... ... ... ... 33 Holy Mary ... ... ... ... ... .. 41 Open the door O Peter ... ... ... ... 45 The Sleek World ... ... ... ... ... 49 The Worms, the Children and the Devil ... ... 51 Saweat thou as others see ... ... ... ... 57 The final end of Man ... ... ... ... ... 75 *The Man before Death ... . ... ... 79 Death and the Man ... .. ... ... ... 81 The Sinner's dispute with Death ... ... ... 89 'Bridget's Counsel ... ... ... ... ... 97 *The man who stands stiff ... ... ... ... 101 'Story; MARY'S WELL Ill Great Mary ... ... ... ... ... ... 129 *The keening of the Three Marys ... ... ... 131 *The Beautiful Queen ... ... ... ... ... 130 The Sign of the Cross for ever ... ... ... ... 151 Dialogue between the Priest and the Poor Man ... ... 157 Storv : HOW COVETOUSNESS CAME INTO THE .CHURCH... ... ... ... ... 161 MacLava's Advice ... ... ... ... ... 175 Story: THE FARMER'S SON AND THE BISHOP ... 181 *Story : SAINT PETER ... ... 193 'Story : OSCAR OF THE FLAIL 209 Oisin [Ossi an] and Patrick ... ... ... ... 215 Oisin in Klpliin ... ... ... ... ... 219 Doctor Wha ley ... ... ... ... ... 223 Dean Swift's Creed ... ... ... 225 Rose of the Universality ... ... ... ... 227 The Cholera Morbus ... ... ... ... ... 233 Raftery's Repentence ... ... ... ... ... 243 The Ciiis da Pie', or the Cause a-pleacling ... ... 253 How long has it been said ... ... ... ... 261 bllATDAin An T1AO1 ... ... ... ... ... 268 *T)Aii An Cui)t ... ... ... ... ... 270 *An r-AnAm t)occ Ajf An V)|tACAitt beAnnuijce ... 274 *inuijte Ajtif rtAotri lofep ... ... ... ... 278 iofA, tYlinfie Agup lopep ... ... ... ... 286 *<*5 lAjijtAix) oeqice ... ... ... ... ... 288 ^sgeAi: oemc riA not)U\5 ... ... ... .. 292 tnol/A-6 JAC Aon ... ... ... ... ... 304 *An bACAC SUJAC SojnA ... ... .. ... 306 *pAT>*i.\i5 TTlAc 5iotLATTii7ie Ajruf An SA^A^C ... ... 308 *SeA5An O "Oui&tft An JleAnriA ... ... ... 312 *SeAncf nA n-.AitfteAc TIAOTTICA ... ... ... 316 **OA mbeinn 'fAn bptAiceAf ... .. ... ... 320 *DA t)ei6 n-AiceAncA [coip AICJIO^JI^C] ... ... 322 *TIA "Oeic n-AiteAncA i 6poi|im -OAin .. ... .. 322 CA tiA SA5Ai|tr 'f HA b|tAit|te ... ... ... 326 *Sj;eut: bn^ltne UUUMU ... ... ... ... 3-20 *"triA|iAinn" PA^IIAIS je l6|triiA|t ... ... .. ... 3.16 An Cjieigitl CJIUAIT) *Coip eile *C6ip eile ... ... ... .... 300 *CA COTKMI cu Afieijs no, An pAit>in jeAl *C6ip eite ... ... ... ... . *C6ip eite *Coip eile *C6ip eile *A rtlAijtieAn *An Jnfeijiije Cuimmj tlAC 10m-OA tTlAjlCAC ... Ippionn PUA|< pliuc ... An VAOJ t)O CeufA-6 An T)omnAi5 ... t)uic A Cjioif t)uir A Alc6i|i ... mite fAitce noiTiA-o A Cuifip An CijeA^nA Cutriine "Oe ... leij;im trie pein ... ... ... ... ... 386 x>uic A triune ttlofi ... r * ... ... 390 The Year of the Nine ... ... ... ... ... 269 *The Poem of the Tor ... ... ... ... ... 271 *The Poor Soul and the Holy Friar ... ... ... 275 *Mary and Saint Joseph ... ... ... ... 279 Jesus, Mary and Joseph ... ... ... ... 287 * Asking Alms ... ... ... ... ... 289 'Story : CHRISTMAS ALMS 293 Let each one Praise ... ... ... -... ... 305 *The Merry Jovial Beggar ... ... ... 307 'Patrick Gilmurry and the Priest ... ... ... 309 'John O'Dwyer of the Glen ... ... ... ... 313 The History of the Holy Fathers ... ... ... 317 If I were in Heaven ... ... ... ... ... 321 *The Ten Commandments briefly put ... ... ... 323 *The Ten Commandments in the form of a poem ... ... 323 The Priests and the Friars ... ... ... ... 327 'Story: THE FRIARS OF URLAUR 329 'The " Marainn " of Patrick ... ... ... ... 353 *The Glorious Resurrection ... ... ... ... 357 "The Article of the Cregil Crua ... ... ... 359 * Another version ... ... ... ... ... 361 'Another version ... ... ... ... ... 361 'Where didst thou sleep ? or, " The White Prayer " ... 363 'Another version ... ... ... ... ... 367 'Another version ... ... ... ... ... 367 'Another version ... ... ... ... ... 369 'Another version ... ... ... ... ... 371 '0 Virgin : 373 'The Resurrection ... ... ... ... ... 373 Think 377 Though Riders be Thrown ... ... ... ... 377 Hell 377 The Calf to Death on Friday Driven .. ... ... 379 Welcome to Sunday ... ... ... ... ... 381 Hail Unto Thee, Cross ... ... ... ... 381 Hail to Thee, Altar ... ... ... ... 383 A Hundred Thousand Welcomes ... ... . 385 Thoughts of God ... ... ... ... ... 387 I Place Myself 387 'Welcome, O Great Mary ... ... ... 391 connACu. 1f cf^ititeAC An cme An cine 6tf.eAnnAC Cf.Ait>teAC 6 tiA-oui^. Crt) f 6 tArii r 5^C 'AIC, Ann r 5^C AID, Aguf Ann f AC nit>. Hi *1 Aon 6i|\eAiinAC Y Ari 5ceAt> A 5-An-cttei-oeAtti Ann. 1f mo A f p6if neititt bAineAf teif An AnAtri, 'n^ 'f x\n neititi ttxMneAf teif An gco^p. An mt> nx\C t>peiceAnn pe,m tfijAi-oe Cfemp* fe Ann; An ni-6 ci-6eAf r6,cit>p-6 f e niof m6 Ann VIA peA|\ T>e Cine A|\ bit eite. An fiut ACA -o6i-f?eicf e T>O t)AOinit) eile if f 6i-feicpe -66fAn 6. if ni* cmnue, piof , f 6-ttnste teif, t)iA. tTlot- f e cuitiA6c -66-^eicte ^oirhe Agtif te n-A tAOib A Cut AJA ^eAt) An tAe Aguf Af peA* nA n-oit)Ce. 1f 6'n mottigAt) fo tijjeAf fAit)ce coiuCionnA ^oji^in nA 5^ e * ei ^5 e - HA1|\ CAfCAf -ouine eite i n-Aic " bon jour " no " good morning " -oo Af n6j nA gcineAt) eite, if e T)eitA r^ "50 mtoeAnnAiit> DIA > 6tiic." ITlA Ci"6 f 6 "oume AJ otMip, -oeif; fe " t)Ait 6 t!)iA ope," m4 CA cu AJ f5A|t "50 feACc foif.tti$' T)IA t)uic," mA c^fe T)O -oeip fe "50 fAojAtAijit) T)IA tu," tri ff Aot Af AC gtAOtjf. Ait) f e " T)IA tmn, Cui^eAnn cu f.of.An AIJ\ Ag f,At> "50 rnbeAnn- T)IA t)tnr," if e A f t\eA5|\At)-f An " 50 mbeAn- nAi$' "OiA Agtif tThnpe -6uic." tluAif gtACAnn fe fnifin UAIC -oeAtif-Ait) fe " DeAntiACc "O6 te h- oo tfiAf.t>," mA tAgAnn lon^AncAf oDAnn f e " mite AtrugA* te T)iA," mA tAif beAncAji -60 RELIGIOUS SONGS OF CONNACHT. A PIOUS race is the Gaelic race. The Irish Gael is pious by nature. He sees the hand of God in every place, in every time, and in every thing. There is not an Irishman in a hundred in whom is the making of an unbeliever. The spirit and the things of the spirit affect him more powerfully than the body and the things of the body. In the things he does not see, he does not believe the less for not seeing them ; and in the things he sees, he will see more than a man of any other race ; what is invisible for other people is visible for him. God is for him a thing assured, true, in- telligible. He feels invisible powers before him, and by his side, and at his back, throughout the day and throughout the night. It is from this feeling that the ordinary expressions and salutations of the Irish language come. "When he meets a neighbour instead of saying Bon jour or Good morning, like other races,' he says : " God salute you." If he sees a person at work he says : " Prosperity from God on you." If you are parting from him he says : "May God seven-fold- prosper you." If he is blessing you he says : " May God life-lengthen you." If you sneeze he will cry : " God with us ; " and when you salute him saying " God greet you," his answer is "God and Mary (i.e., the Virgin) greet you." When he takes snuff from you he will say : " The blessing of God be with the souls of your dead." If a sudden wonder- ment surprise him, he will cry : " A thousand laudations to God." If he be shown a young child or anything else for 4 6g no nit> eite AH CeAt) UAIJI, -oeijA f e " bAil 6 "iA Aip," triA t AS Ann buAit>t\eAt) obAnn Aif., -oeif. fe " cpoif Cpiofc opjumn," nuAif, $oip eAnn An coileA^ 'fe ^n nit) CUnneAf feifeAn Ann A gtAot) "IllAc nA ti-6ije ftAn," Ajuf niA t>eunAnn fe ceAfACc, if e *oe\\\ f6 "A rhui^e if cfiiAj," Agtif ni 't cme eile Ann fAn ootiiAn, niAf. tug, cjt^t, mo CA^IA An c-AtAifi O 5l VA " fhnA f^ T>OA11A, A ttfUll T)A AiniTl ACA Af\ lilAplA, If 6 fin "tTlAipe" ntiAifv t)AifceAt\ e A|\ rhnAoi, A6c tAttjvAnn fiAT> i t)CAOit) ttiAtA|\ An CA t)iA mAf fin Ann A beAtA Aguf Of c<3rhAif\ A ftit, -oo 16 Aguf -o' omCe, A^tif if f io)\- riiAC e "oo HA feAn-nAOttiAitt fin t)o fgAp fotAf C|\iofc A]\ f.6At) An Cf AogAit. 1f C]\ lOfCAitje 6 nA'-otiip Anoif e, 6 t-d A t)|'.eite 50 n-UAifv A tAif. 1f lonnAnn An fpiopAt) ACA Ann Aguf An mncmn Ci^mit) Ann OA flA* fin, f.At) nA tl-GAgtAlfe Olge, Ta a Kparetro .1. "bio* AH tiUAit) Ag An nit) CA AffA,' AII fiAt> fin tlAOirh Aitifum credo quia impossible, "cjiei-oim e tnAp 6Att Ap e TDO beit T)6i-t)eunuA." tlioji 6um AH llAmnti e le -otune gAn C|\eit>eArh *oo t)eAnArii T)6 : if AnAgAit) A inncmne Aguf A Cf.oit)e- fOAn fin. 'Oo Cj\utAi$ fCAip nA n-6ipeAnn le ceicj\e ceuT t)tiAt)Ain, nAC $puil 'ouit A]\ bit Ag An 6i|veAtmAC coictionncA Ann fiiA ti-iAj\f\ACcAib fin "oo f,mneAt) 1 nG6|AAip Ap peAt) nA ti-Aimfif.e fin te f.oij\me eugf- ArhtA An 6|\eiT)im -oo CAoLugAt), -DO tAg-ougAt), "oo f -oo -oeunAtfi niof fimptit>e. Uws An niof mo t)6 te cf.eiT>eAtfiAinc 'iu\ nA n- eA5lAifit>e miAt)A, Agnf teAn fe t)i. 1 neitib bAineAf teif An 5Cf.eiDeAiri ni niAiC leif An teAt, if f.eAj\p teif the first time he will say : " Prosperity from God on it." If there come sudden trouble upon him he will say : " The Cross of Christ upon us." When the cock crows what he hears in its note is " moc na ho-ya staun," "the son of the Virgin safe." If he make complaint, what he says is : " Wirrastru," i.e., " O Alary it is a pity." There is no other race in the world, as my friend Father O'Growney once observed, which has two names for Mary " Maurya," when the name is given in baptism to a woman ; Mwlrya when they speak of the mother of our Saviour. God is, then, in his mouth and before his eyes day and night ; he is the true son of those old saints who spread the light of Christ through- out the world. lie is now by nature a Christian from the day of his birth to the hour of his death. His mind on the subject may be summed up in those two sayings, that of the early Church ra ctpx ata ".'parti, "let ancient things prevail," and that of St. Augustine credo quia impossible. Nature did not form him for an unbeliever; unbelief is alien to his mind and contrary to his feelings. The history of Ireland for the last four hundred years has proved that the ordiiiai'y Irishman has no liking for the efforts that were made in Europe during that period to attenuate and diminish certain forms of faith, to weaken and to simplify them The OLD CHURCH GAVE HIM MORE TO BELIEVE THAN DID THE NEW CHURCHES, and he followed it. In things that concern belief he does not like the half, he prefers the whole ; and we find accordingly that he never took any pleasure in that teaching which denies, for example 6 N Art c-iotntAn ; A5up pAgniAOfo, rriAft pn, rtAp cuijv p6 f uim AfviArh Ann fAn ceAgAfs pn f eunAf , tnAfv f otnptA, ppnne Art ttyig-AtpAijce, ACC ATDrhuigeAf bpig rhiorvbuitceAC eite, bpg if tugA VIA pn, no t>ett i gcojip Cfiofc, nA Ann fAn ueAgAfj pn feunAf fig- t>A|\Af nA ti-eAglAipe ACc A-orhuijeAf gtifx AJV uj-OA^Af nA h-eAglAife T)O puAip fiAT) pem cAnom nA r5F 1 P~ nA Ann fAn ceAgAfg pn OfiTiuigeAf An tfieAf Af 50 f6-rhmic nA6 tipjil Ann fAn f e pem A6c f6|\u cixenDiiti-bfieije. Hi h-eAt> 50 oeirhin ; 1 neitit) tiAineAf te n-A CpeToeAtri nio|\ gAt> An c-6i]A6AnnA(i AJMAITI An cf tige rheAt)onA(i ; " c^ An cfeit)eArh," A'oeijt f6, " J nA fvuin-t)iArhAitA, A^ur- tnAp *oo C^eit) rno pnnp|\ exempt) tnife." -A^ An At)t)A|\ pn i n-Airir6e6m gA6 nit) no finne An UACC- Af\AnACC AgUf A tUIT) ITlAljIfCIf te C|\eiT)eAfh nUAt) "OO tAt>Ai|\c T>6, -o'fAn An Cum if mO "oe'n Cine A|\ An CfeAn-t56cAf\. Ace IM curhAcc nA n-UACcA|AAnACcA ju5 rh6|\ Aguf t>i nA "OLijte -DO fniA6cAig IATJ |\6-geuf\ te t>eit gAn Aon eipeA6c AJI bit, Aguf pAgtriAOit), mAf\ pn, 50 ttyuit cuit) fxeupincA r>' 6ifveAnnAigit) mAite Ann, t)' p"opptiocc nA n-5e rhuinnciji Ui t)pAin, Hi tleitt, ttlic 5 eA r A1 ^ c ' ^Swr *Ti6|\An eite, T)o Cjveig An feAnCpemeArh;* ACC *oo pnne An cuit) but) mo ACA An nit) pn te n-A n-AnAm no te nA tnAoin f AogAtcA -oo * bt me AJ CAmbni-oje i SACf AtiA i mbtiAT)nA (1892) Ajvif f UAIJ me 5|i -ouine -oe rfluitinrin Hi nAitictiA6rAtiAn "AOITOACCA" HA mofi-colAirte fm, A^tif UAccAnrAn TIA h-AonT>ACCA i ti-OxpoptJ bu-6 -oume t>e Ctoititi rilic AO-OA 6, ACC -oo bi ATI beijic ACA 'nA b , 'TIA sConpefWAcibib, A5f if 0615, AnAgAi-o pem- nA h-ei|teAnn. the truth of transubstantiation, but admits another though lesser miraculous effect in the Eucharist; nor in that teaching which denies the authority of the Church, but acknowledges that it was on the authority of the Church that it got its canon of scripture; nor in that teaching which ordains fasting but seems to think that there is in the very fasting which it ordains only a kind of superstition. No, indeed ! In things concerning faith the Irishman never took the middle track. " Faith," he says, " is a mystery, and as my ancestors believed so shall I believe." For that reason, in spite of everything which the Government and his masters did to impose on him a new religion, the greater part of the race remained upon the old road. But the power of the Government was too great, and tht Penal Laws were too sharp, not to produce some effect Accordingly we find that there are a considerable number ol good Irishmen, of the true race of the Gael, of the O'Briens, O'Neills, Fitzgeralds, and many others, who forsook the old faith. 1 Many of these did so in order to preserve their lives or worldly possessions, but as a rule the people of the country 1 Thus while writing this in 1892 I happened to be in Cambridge, and found that the President of the University Union was of the clan of the Ui Ruairo (an O'Rourke), and the President of the Oxford Union one of the clan MacAodha (Mackey or M'Gee), both of them I believe, Protestants and " Unionists." 8 minnncifv nA uipe beAg-nAd 50 ti- lotntAn AJA At1 cfeAn-cfUge, gup At> uitne fin -out>Ait\c An pie. An CjiefoeAm 'f Cpiofc 50 -oeo, rmAti teAc -oo beit btun beo, An bAOJAt mtufie A pifi rriAii ICAC fA05Al fAi-obiji.* p xin congnxirh > o'6ij\inn A f eAn-C^ei-oeArh *oo 50 tXAinsionn, piof "oo tjeic AICI 50 |\Ait) p .An ^on cflige teif n^ fvioJACcAiti tnofA fin, ^n -Aguf An SpAin, -oo bi Corh f.At)A fin teite. U.A An f.ocAl "oileAnAt" ^5 ceAn5C nA n-e6|\pA te cuj\ 1 g-ceitt CAOl-|iAt)AHC Aguf mncmn 6ofi6A nA nT)Aoine pn nAC tof-AgAnn A n-Aic nA A n-oileAn pein, Agtif nA6 meAfgAnn teif An -ooriiAn m6f\. tli |\Aift nA n-6i|\eAnnAig A^iArh " oiteAnA6 " Af An 5-cumA fo, Aguf ni'l fiAT> Anoif. m<5it\-fcip nA h-66t\pA, Agtif -oo togAitje A 5-ctiA^ Ann cotAifCib mO|VA A^ An m6i|\-tiji, Aguf tugAmif teO fmtJAince Aguf fpio|\A-o Aguf teigeAn nA n-66j\pA Ann f An c-f eACcrhAt) Agtif '^ATI otcrhAt) Aoif oeug, mAf Ci'Omi'o 6'n meut) teAt>A|v o'lornpAig fiAt> o 1ocAilif 6 V|\Aincif Aguf 6 SpAinif 50 Aguf Anoif f em, m 't cme A|\ t)it if tugA " 'nA iAt), oi|\ ni 'I f.eA|v nA toeAn '^Art cif., tig tmn A f.At>, nAC t5f.uit 5Aot ACA Ann fAn rnoi|\-tif eite fin, Ati pile beAflA ComAf O nioffoA An eite. Ag f o 5Aex>eit5 O^|\A. CA cl/Ann CifieAnn gAn clu munA n-oeuncA^ teo Af nAiinuJAT) A finnfeA|i cij -peun A5Uf foj CiA'n fotf O'A xic-fteojiuJA'D ACC coi-pfe nA n A fjiobAiT) 6'n ceine 'nA bpuit eif e -O'A 065' ? remained almost entirely on the old lines. It was for this that the poet sang : Forsake the Faith and Christ for ever If thou desirest to be long lived, A great danger is Mary O man If thou desirest a rich life. 1 It was a great aid to Erin in holding fast her old faith to know that she was, in this, at one with the great king- doms France and Spain, who were for so long her friends. The modern languages of Europe have the term "insular" to express the narrow sight and darkened mind of those people who do not leave their own place or their own island, and do not mix with the great world. The Irish were never insular in this sense, and they are not so now. There was much traffic carried on between the Gaels and the Continent of Europe, and their clergy were trained in the great colleges on the Continent, and brought home with them the thoughts, the spirit, and the literature of Europe, during the 17th and 18th centuries. This is shown by the numbers of books they translated from Italian, French, and Spanish into Irish. Even now there is no race less insular than they, for there is, we may say, neither man nor woman in the country, who 1 Thomas iloore expressed later on the same idea, in English : Unprized are her sons till they learn to betray, Undistinguished they live if they shame not their sires ; And the torch that would light them through dignity's way Must be caught from the pile where their country expires. 10 ArnejucA,* Ajjuf cit> 50 f AOilf.eAt> -oume 50 fmn-ne niof oiteAnAije Aguf niof CAOit-mncmnije 'nA nA SACfAnAij, tii h-ArhlAit) AUA, ACc concjvdfVOA Ap f.At> ; if fiAT> nA SACf AnAij ACA, tnAf\ "oeip An ootfiAn lomlAn ACc iAT) pein, curhAng cAi|\ tti6|\ T)6rt Ann fAn feAfAtti "oo f\ An nA ti-6i|\eAnnAi$ 6 TIA "otijtit) " penAlACA " T\A( f\Ait> f IAT) niof f eiftte Agtif niof geipe AnAjAit) mumn- An CfeitMtti nuAit) 'nA ITIA^ bio-OAfi. ACc if i An nAC ttpUAif m6 AfiiArii AmeAfg nA n-OAome- Aon Aft|VAn nA Aon fAnn ArhAin nA t>p|\ocefCunA6 niAfi p^ocefcunAigiti, 5-c6rhntn'6e Ag mAltujA* nA "n-^All" no " t>eA|ilA." Ann fnA "OAncAit* *oo finne nA no teAt-teijeAncA, if pofi jufi iomt)A buille t)0 " ttlA|\CAn " AgUf t)O " SeAJA t)o mime A|\ "Ati -0110115 fo T)c tiAmjiAiT) Aoine," if i An "oitpm "oo t)T it)if\ A gcme Aguf A A gcteACcA'o T>o goitt o|\|tA niof m6 'nA T)icpif An Cf\eiT)irh. Aguf CA An feAn-pocAt fo coictionn pof, " if rmmc ^ALl mAit." tofAij cuiT) "oe nA n-GAfbogAiD Aguf "oe nA A 5-cpeit>eAtfi "DO t^eigeAn 1 n- **Oei-fi ATI T-ACAI|I O 5t lA " iriA t/iom 50 Bpuit bAite t-Aim teif An tTluitionn geAft-p i n-lA|i ifli-oe Ann A t>puilAtAn t)Aoine A x>ci5 Leo SpAmif -oo tAbAiftc o t>eit 1 n-oeifceA^ic Amep ICA. CtiAtAiTJ f e 50 1AX) Ag tAbAlf C SpAinif AJ1 At! Cf^AlX). 11 has not relatives on the Continent or in America. 1 Though it might be expected that we should be more insular and narrow than the English, it is not so ; the exact contrary is the case. The Irish always felt this, although Englishmen did not understand it ; and that feeling gave them great help in the resistance they made against the faith of the "Galls." It is wonderful, when we think of all the Irish suffered from the Penal Laws, that they did not become more embittered than they were, against the followers of the new faith. But the truth is I have never found amongst the country people one single song or even one single rann cursing the Protestants, as Protestants ; they always curse the "Galls," or the people of the bdarla, i.e., the English language. It is true that in the poems which the educated or half- educated later bards composed, they gave many a blow to " Martin " and to "John," and they often speak of "This lot who fatten on Friday; " but it was the difference between the races, the lanjmaees, * O O " and the customs, which irritated them more than the differ- ence in religion. The old proverb is still common amongst them, " [Even] a Gall is often good." When some of the bishops and priests began to forsake the old faith, in the time of Elizabeth, the bards were irri- tated against them, for they understood that it was from fear 1 Father O'Growney tells me there is a village near Mullingar, in Westmeath, where the people can speak Spanish, from so many of them going to South America. He has often heard them speaking Spanish in the streets. 12 cuiseAT>Ajt sup f.Aicciof no fAinc *oo bi O|\JVA. "CA tAirh-fSjMbmn ASAID .Ann A bpuil t)An f.xVOA *oo f\inne 66jAn O 'OubtAis, bp-AtAip boCc T/op-o SAn Pl\6infiAif -AS stAot)AC Af A CApAra tTlAoUYiuipe ttlAC , Aipt>-6Afbos CxMfil, An cpei-oe-Am 5^1/OA "0 T>O T>U- ti-uite -6ine, ^p fon ^1^51-0. teige^n mop A|\ An mbx\]tAttiuil T>O . Hi 6i|\ -oo |\intieAt)^t\ e, f 6 "Of oC-C.Ail A|\ ^n gcuit) if mo ^c^. T)A mbut) "o^oine -oo bi Tonnes, T>^ome -o'lompAig ^f f on *oo |\mne A n*oit(iioll m^f\ ctur* T>e 'n Cleif, 1 SACf^nA Aguf 1 nAtbxMn n^ "o^oine oo bi 'n^ ouimCiott T>O t^b^if c leo, to'emi^ 50 bpetrof At> T>O ' tTlAC Cp Ait feo, ^5 pCfxit) tMn, AS cumiugAt) te SACfAnxx, Agtif tionx\t) A bpocA pem, if be^s ^n c-ionsnAt) s u r KA -OAOine 'nA n-A^Art 6'n A1|\ pn AmA6. tluAi]\ bi -An fe^n-tAo6 tix\fAt fin t)piAn nA IDuftA O TluxM^c AS "out -O'A bAf i tonx)un CAims An TnAolihui|\esn6tA6 fO T)'p-A5Alt "DO fSm, ASUf t)UbA1|\C fe f\UT) 1 -ocAoib A peACAi"6. 'OeAfC t)fiAn 1TlU|\CA 50 f-U-Ap xMf, A$Uf -Ot)bA1|\C f6, " t)Am," Af fe, " 50 bpuil Aitne -ASAtn of.c-fA SAn pf,6infiAif tti -oo bftif A moi-oe," 13 or from covetousness that they changed. I have a manu- script in which there is a long poem by Eoghan (Owen) O'Duffy, a poor friar of the order of St. Francis, calling on his friend Maolmhuire (Miler) MacGrath, Archbishop of Cashel, to forsake the foreign faith, and to put away his wife. This Miler had been also a Franciscan friar, but changed his religion, as everyone said, for money. This poem of O'Duffy's throws much light on the opinions the people had of the bishops and priests who forsook the faith of their ancestors. " Not for God but for gold," did they do it, according to O'Duffy ; and he gives the most of them a bad character. If they had been really pious people who changed for their conscience' sake, and who did their utmost like some of the clergy in England and in Scotland to bring with them the people who were round about them, perhaps they might have been able to effect a ^ittle in that direction. But when they acted like this MacGrath, marrying wives, drinking and feasting, helping England, and filling their own pockets, it was little wonder that the people opposed them instead of going with them. When that noble old hero Brian O'Rourke of the Battle ments was going to his death in London, this same bus\ wheedling Miler approached him, and seeking to gain for himself the favour of the Government, says something to him about his sins. Brian of the Battlements looked coldly at him. " It seems to me," he said, " that I know you, and that you are a friar of St. Francis who has broken his vows;" and he turned his back upon him without eite T>O '"Oo teipr AtYiugA," -oeiii 6ogAn O T>o teijif AmuJA pA-pjirAf T)e Ajuf PAJI ji cAp ttluijie, otc ATI Oc 1 mo TiAi^ie, A c|toi-6e pAttf A -Ainne if AnnfA leAC. fin, Amne i'f A'f beAti A|v bo 1f otc An c-6fvo A TlAinnce imijic Ajuf 6t Ajtif beAn 65 T>'A ^A t)|tui5ion, meipge, pion SpAinne, tli hinnfc|tim * coift cuAbAfo fin. teif, 1Tlui|\e. 50 f\Aitt An 6tiA|\ nu,e ftioic A tflACJArhAtn -oo fiiAic SAC bAite, *OA bfevropA T>O ftiAicpCA ATI uite, til bllACAltt CM, T1A f.6Af1 f-A1tte, ni't r-Aifie Ati "OhiA nA AH rhuifte. m cirtnce tu tnA| -ouine A iriAijirriji mittce JAC bAite, tit JAijimit) -oioc ACC peAjt bvnte, T)o fteic 1Tlui|te Aft feoit 'f AH cAite. A mbdii," bit) f e ^5 f io]i-i\At) " I\A n- t)|i 5-CHeit>eArh oArhr'A nA motAi-o A cllAfl fAttfA "o'pA5 At1tlHtiA15, CACAOI T)e ftiocc CAim cottAij 11i CfiAinn coHAt) (?) fit* riA no bjvatAip eite t T)CAOi15 itlAoltfmipe feo, t>Aif eite, An ju\nn lA'f bnArAi|t bocc An bjiACAift meic A gne 'f A tHr A11 Ace mA'f te H^f^SAt) geAbcAjt neArh 1f -ouine teArn An 6i|\eAnn, ITlAC "Ui (no CAUtpefo) ot>Aip frA-OA CIA'OA nAi|t t)i fe oitn|\ce 50 cio|\tAit eite Af 6ipmn, T)Afv b' Aintn "SgAtAn Spio|\At)AtCA nA ti-Aitfige," Ann A n-AbjtAnn fe nAC jtAib Aon -ouine but) gei^e Anx\gAit) UiCcA An Cf ei-oirh nuAit) 'nA An bpAtAip boCc f o ecjAn O T)u'6- no mA-fi cuAtAm mo CA-pA SeAjAn ptenmon e i it(5e "if jeAt A jne 'f A peAfif^ p A " 1A 1 1 ! ^A ! f niA-ji fut> [f AJ;tAn] ftAiceAf t)e if Af; mifie x>o bi An bjtAtAiji f eAnj. 1 Literally : "If the fat friar is a poor friar, good is his appearance 17 He says to another man of them, Mahon who hast troubled every village, If thou wert able thou woulJst trouble the whole, Thou art not a shepherd nor a watchman, Thou payest heed neither to God nor Mary. Thou art not certain as a man, destroying master of every village, We can only call thee a madman Who hast sold Mary for flesh and for an old woman. "0 ye clergy of the women," he is always crying, "who do not observe the canonical hours of prayer, do not boast of your religion to me," Do not praise your religion to me, Ye lazy clergy, who left [us] last year, Ye are of the race of Carnal Cam. Ye are not trees of fruit or produce. O'Duffy or some other friar, made on another occasion this rann I think on this same MacGrath If yon fat friar be a poor friar Then a fat desire is his life's rule ; But if man by fat to heaven may aspire, Then the lean friar is a lean fool. 1 The Primate of Ireland, MacCawell, 2 Caughwell or Caul field, when he was banished out of Erin into other countries, wrote a long religious work inlrish called the Spiritual Mirror of Repentance, in which he says that there was nobody more bitter against the people of the new faith than the poor friar, and his stout girth. But if it be by fattening that heaven is gained a foolish man is the lean friar ! " My late friend Mr. John Fleming heard a somewhat different version of this in Waterford. 2 I have not met this myself in the Primate's work, but I have seen a letter from a priest in which he mentions the fact. o 18 fjeut i -ocAoiti An 6 f AOI ibeirve i n-6mf.eA6c te f AJA^C eite t>Af\ t)' Ainm pot, A^uf 6 AS feAntnoipeACc AnA$Ait> An Cpeit)irh nuAit). t)'e UotriAf T)ub "buicteAf., lAptA UprhurhAn,T)o $Ati 6, Agup cuijieAt) 6 pein Aguf A 6om- fAt)A i bppiofun 1 gCAifteAn Cilte-CAinnij te n-A 5-cpo6At> tA AJ\ n-A fhA{\46. ACc tAinig T)uine Af At Ann fAn oit)Ce Aguf t)'innif f 6 *6ib up 6uip An CUCA 6 te fAt> te6 50 fAoppAT6e IAT> T>A An cpemeArh H6rhAnAC, Agup ni fin 50 ttpuigpi-oif Aic rhAit 'fAn eAgtAif Aguf fAit)bjMf. t)i f.Aic6Tof Ap ComjiA'DA eog oubAipu f6 50 nt)6Anf.At) fe fin, A6c finne GogAn O DuOtAig A tntCiott te n-A GACAt), Aguf finne fe T)An f.AT>A te n-A CongrhAit o n-A An Am oo fAo^ujATi AJI An 'cuAtAf A6c "OA jtAnn T>e'n OAn fin. -ouic -oo beic ^etco ATI cf AOJAit thoijt Ann TJO tAiiri A*f cit>eo5 1 oftc 'nA ctoi-oeAiii beit ceAnncA AJI -oo tom AS ei]'ceAcc te jtoft An niinirreojiA. pit ptt 6\(A poil, pitt A fcoiji 'f beit> mife O ! r^ieis cu t^eij cu eoin A'f miceAt F A'f tjtei5 cw bAinpto^An nA If i Bi'oeAT) AJ 5uix>e -ouinn i gcomnuitte, ptt ^itt OftA pOlt ptt A fcotp 'f beit) mife teAC. * ni f ACA1-6 me f.em An cunrAf fo A|t An "OutJcAijeAc, Acr connAijtc m6 tirif; o f AjAjtc Ann A n-AbfiAnn fe fin. 19 Owen O'Duffy. I have heard a story about this Owen, that he was captured at last, together with another priest, of the name of Paul, while he was preaching against the new faith. Black Thomas Butler, Earl of Ormond, it was who took him ; and Owen and his comrade were shut up in the Castle of Kilkenny under sentence to be hanged the next day. A gentleman came to them in the night and said to them that the Earl had sent him to tell them that they might be saved if they would forsake the Roman faith, and furthermore, that they would get a good place in the Church and be rewarded with riches. Fear had seized on Owen's comrade, and he said he would do what was asked. But O'Duffy did his best to hinder him, and made a long poem to dissuade him from saving his life on those conditions. There are only two ranns of this poem remembered. You were better to roam through the world so wide, With a stick in your hand, though it finish you, Than a sword to be buckled so smart to your side, And you listening wide-eyed to the minister. Return, Paul, return astore, return and I will stay by yon. You're forsaking Peter, forsaking Paul, Forsaking Michael, forsaking John, And you're forsaking the Queen of Glory, Who prays for you in the heaven o'er you. Return, Paul, return astore, return and I will stay by you. t = ptui-o, no reati-cocA, FOCAL coitciorm pop -oo fieift Ati ACAJI -CUIg UlA-6, ACC til CUAtAf |t1 AtTl 1 5COtlt1 ACCA1 D 6. 20 Ace t>i f.Aic6iop A t)! e<5An le t>eit cpoccA Ann fin, ACC tAinij; 6 neArti T>' f.of5Ait 56ACA A ppiofuin Aguf "oo leig AtYIAC 6, ID Aft peAT>AH A t>f.AT> 6. Am et^m eite tM An c-AtAip e6$An, mAfv gtAOt) A1|\ 50 coicCionn, Ag fiut>Al c^6 Cont>A6 An guf 6onnAij\c f6 mmifc6it\ "oo t)i 'nA pAgAtic fiontie fin, ACc -o' lompAig cj\6 $rv^t) Aipsm no cpe pAicCiof (mAf junne mop^n eiLe), AJ T>eAnArfi le n-A tuCc oit>pe IA peit itluijie Y An 'Se ITlAtgArhAin O Cleipig t)'Ainm -oo'n tM A COCA -de Agup e Ag obAip te pice. Su-o niAtJAiriAin O Cteifiij; A*f 6 A AS CA|i|iAin3 peiji tA eit niuijte, ni h-e fin if t)eine, ACC tug fe A trnontiA nAc jiAib ACC cftAitt 1 niACAiji jiij nA cpuirme. cuAtAit) tTlAC tit Cleif\i$ fin, teitj fe An pice Af A lAirh, T>t)Aipc fe te n-A Iu6c-oibfve "out A-tAite, Aguf t5 f 6 A rh6iT> 'f A ttnonnA nAc mbpifpeAt) fe An c-f Aoife 50 t)ji^t. ACc if beAg -oo goitl T>^n nA Aep A^ ttlAC Cf Ait. ttlAifv fe 50 h-Aoif rh6i|\ ceut) btiA-6Ain, beAg-nAC, Aguf m f Ait) Aon nit) t>o t5Ain te f Ait)ttj\eAf nA te * Literally: "There's Mahon O'Cleary, and he in madness, drawing hay on Lady Day. That's not the worst, but he took his 21 But Paul was afraid and forsook his faith. Oaeu remained in prison awaiting execution, but there came an angel from heaven who opened the gate of his prison and set him free, like Peter long ago. On a certain other time Father Owen, as he was generally called, was travelling through the County Cavan. Here he saw a minister who had been once a priest, but who had turned like many others, for love of money or for fear of his life, making hay with the workmen on Lady Day in harvest. Mahon O'Cleary was the name of the minister ; his coat was off, and he working with a pitchfork. Owen said to him :^- There's Mahon O'Cleary a-drawing hay, The man must be mad, upon Lady Day, The man who swore is he brute or human ! That the mother of God was a common woman.* When O'Cleary heard the rebuke he flung the fork away, and bade the workmen to go home, and took an oath and a vow that he would never break a holiday again. But poem or satire weighed little with MacGrath. He lived to a great age almost to a hundred and on all kinds of wealth and worldly goods did he lay las hands. oath That there was only a thrall in the mother of the King of the Universe." 22 ctnt> t>e cl6ij\e ' niAoin fAogAlCA nAf\ teAg f6 A tA'tfi pe t)iT)ionn Agup curhACc rii<5f\ c'n AITIA pn. t)ut) rh6 Ti'iompAig, -00 AS fo fin. tug Olc At! C-AT)tAjl "Oo cfoitn Ag cum oe'n |?AC -o'eineAc A'f n' f?i}iitine -oo ti^eis A'f -oo "O'etf JAC cion -D'A riA t>HAic|iib boccA flAt) A tt-AlblX)15 50 tiseobtAfoe OJIJIA. tli T>IOH nA ceA^mon AOfA T)umn if nAC pu pijm An PAPA. * t)Ain me AH -oAri 'f o Af fjjtibititi -oo pitine eoJAn O ACA Anoif Ann mo feilb-fe, ACC ni'l ^iof A^Am CA bpuAip p eifeAn 6. 1p mt-cotccionn An miof uft no An comAf Ann A opuit fe cumcA, comAf Aijt A nglAo-ocAti " Ae-fni-ftije." ACA feAcc fiotlAi-6e Ann f JAC tine Ajtjf c|tiocnxn5teA|t An cetm Ajuf An c|\eAf tine te fOCAt cjii fiottA, ACC cjtiocnuijteAji An -OAJIA A$f An ceAcjiAriiA-6 tine te fOCAt X>A fiottA. "O'AtjiAis me An C-OJTOUJJA-O Ann A 1 / extract this poem from a MS. which Eugent 0' Curry made, and which is now in my possession, but I do not know the source whence he took it. It is composed in a curious metre called "Ae-fri- 23 Throughout all that time he received protection and favour from the Government. Some of the priests who changed their religion were a great scandal to the laity who did not. Here is how a bard spoaks of the clergy at that time : Clerics turn their dignity 1 Often now to gibing ; I see many clergymen Taking bribes and bribing. After all the reverence Once shown each holy friar, See them now go habitless, Fearing blows and mire. Bad the day for Popery, Wo have heard full many Say it, and right openly, "Pope's not worth a penny." sligke." There are seven syllables in each line, and the first and third lines end in trisyllables, the second and fourth in dissyllables. Literally: Bad the makings of dignity, I see with some of the clergy, A hatred of generosity and truth, A love for the lie and for bribes. After every regard which we have seen Always for the poor friars, They now conceal their habits, For fear they should be beaten. No protection is wall or monastery Or sanctuary of the poets, To us it is completely told That the Pope is not worth a penny. . . . Great is the case for counsel, If there be danger on a man Who shall undertake his protection, His preservation where shall he find ? The spoiling of the laity is no-wonder, The Church is being utterly jpoiled. Whore shall lue kerne go Since the clergy are flying 1 24 t>o 5? ctoit)eAiii .An cSACpAnAij; noCcA HA " t>p.if\eun CACoitce," butt CumA CIA ACA 6, cuAt AC no ct6ipeAC. 1f tnoft An CAp coriiAifile T)A tnbeit)' jAtiAX) AJI -oume CIA jeobAp A coitnifice A TMOtl C1A h-A1C A sfiior tiA CUACA if ACA AH eAjtAif -O'A CA h-Aic A ri5eobAit) An ceiceAftnAC Aj ceiteAX) 6 CA An ctei|ieAc. 1f mAf fin tofAig An e^glAif nn-At) , te ITlAolrhuipe tTlAC C^Ait Agup teif nA 'lompAi^ i n-6m^eACc teip, Agup m cinneAp T)O t>T opi\A '$A n-iompot) ! AC An c!|\ juro-beAj; Agup ntiAitA o'^ifig nA Ajup HA n-eApbosAi-OeACcA niop pAttAlCA Agup niop , but) $nAt teip An "UACcAfXAnACu SACpAnAig T>O Ann pnA h-xSiceA6Ait> but) tti6 CAiptte, ni(-An ip m6 ACA-)A^ pon A mAiCip nA A t>p.<5j;lAmtA dc mA|\ t)UAip A|t pon con^nAim An tlACcAt\AnA6c uAfcA p6m n6 6 n-A CIA b6 AJ\ miAn teip o'peicpinc CIA An p6pc T)Aome TDO 6uip SACpAnA Anonn Ann po letp nA TlorhAnAij *o'iomp6t), teigeAt) p6 *OeAn Suip.c TD'A TDCAOib no AJ\ bit eite, ni AIC i peC te ctincAp niop pAi"oe OffVA. t)A ^ACpAnAlg 1At) CU1T) fh6}l ACA, nA|\ Cuig An ci|\ n4 nA "OAOine HA ceAngA nA nt)AOine nA nA nt)AOine nA Aon nit) eile "oo tAm Ie6. put tAimg AtfugAt) Ann pAn eAgtAip pin, ACc pe -pA t>eifeAt), Agup ni't Aon -ouine Ann Anoip n-xvotiiAijeAnn guj\ pAp O'n eAgtAip nuAit) VAII 25 The sword of the Sassanach was bared against the "Catholic Just," whether they were lay or cleric. 'Tis a cause for pondering : Driven by the stranger, If a man go wandering Who shall help in danger? Spoiling laymen's natural To their brutal orgie, Where may fly the cateran When now they chase the clergy? It was thus the new Church began amongst the Gaels, with Miler MacGrath and the people who followed him ; it was not difficulties of conscience that impelled them to the change. When Erin settled down a little, and the parishes and bishoprics became safer and richer, it was the custom of the Government to put Englishmen into the places of most profit, not, as a rule, on account of either their piety, their learning, or their divinity, but as a reward for political help which the Government had received from them or from their friends. Whoever desires to see what sort of people England sent over here to convert the Roman Catholics may read Dean Swift about them, or other authors ; this is no place to give any longer account of them. The most of thorn were Englishmen who did not under- stand the country nor the people, nor the people's language, nor the people's customs, nor anything else that concerned them. It was long before a change came, but it came at last, and there is no one now who does not acknowledge 26 f e6 meAf nA ntMoine 50 leip opfiA Aguf T>O Cuitt fin UAA. CAP eif An foim-f.Ait> |MACcAnAi fe6 cAff-AtnAOiT) Ap nA -OAncAib f.em Ajjiif Af. nA h-At5f,AnAit> t>iAt)A -00 CA ^5 mtiitincif Cwije ConnA6c. t)o tug fin -oo'ti n^ipiun AD pie -OIAI^A if m6 Aguf if ^eAf\f, t)'eiT)ip, T)O tti AfiAtti 1 n-eijxinn, fe pn T)onncAt) O T)AlAi$, TO t>i, tnA|\ -outipAt), 'MA Ab Af\ rhAitUfCif tiA t)uiU,e 1 scotroAe RofcomAin ; AC ni cinnce pn. lOu* rh<5p Ajtif t>ut) OjieAg An rhAinipcip, tDuitte, Aguf fgAjt fi A CfAOttA foi|i Tli J L i feAii-rhAinifCi[\ t>j\6A$ Cnuic- 1 5cont)Ae nA 5 A1 ^ 1r ^ e > A ^ CjVAott 6 t)uitle. ACu tnA'f m6p clw nA mAin- but) rh6 ctu An AbA -oo ti uififi i -ocofAC nA cj\iorhAt> -Aoife -oeAg. t)ut) n-6, An c-Ab fin AIJ\ A^ 5tAot)At) Oibit) nA n-GijAeAnn, m mAf eAtt Af, A Com -OAnA Agtif T)O bi A 6uit> plit>eACcA, ACc no A binnif. Aguf T>O bi bpO*o A|\ Cifinn 50 Af An bple bpeAj pn, "OonCA-6 tT16p O T)AlAi$. X)o t>ei|\ O TlA^AttAig AnmAnnA niof m6 nA -oeiC-A|\- pCtt) T>'A t)AncAit> Ann A bf.uit cimCiott 4200 line, Ajuf if cofitiuil 50 bf.uit cwitteAt) "O'A oibpeACAitt te fAgAit 50 f<3il. 1f OAncA oiAt)A An Cuit) if mo -oe nA pn, Agf but) rh6p An clu -oo bi of|\A A|\ An oiteAin. t)i fiAT Com coicCionn i gcuige ITlumAn Aguf T>O bi fiAT) i gConnACcAitt, Aguf CA cui-o ACA A|\ beut nA ntDAOine 50 -oci An IA f o p6in, 6i|\ -oo CuAlAit) me 6 feAn-T)AOinib 1 gcon-oAe HofconiAin, (A Cont)A6 f,em triAf, cf-ei-oceAjx) niof m6 'nA Aon piofA "O'A mbtiAt)Ain 1244. Hi 27 that there grew out of the new clergy in this century many true Irislimen, who had the love and respect of the entire people, and deserved this from them. After this necessary preface, we turn to the poems and religious songs themselves, which the people of Connacht had and have amongst them. That province gave to the nation the greatest and best religious poet that perhaps Erin has ever had, Donough O'Daly, who was, it was said Abbot of Boyle, in the county of Roscommon, though this is not certain. The monastery of Boyle was a large and important institution; it scattered its branches east and west. The fine Abbey of Knockmoy, in the west of Gal way, was only a branch from the Abbey of Boyle. But if the fame of the monastery was great, greater still was the fame of the Abbot who ruled over it in the beginning of the thirteenth century. That Abbot was called the Ovid of Erin, not for the freedom of his poetry, but for its sweetness. All Erin was proud of its splendid poet, Donagha More O'Daly. O'Reilly gives us the names of more than thirty of his extant poems, in which there are about 4,200 lines, and it is likely that there are more of his works which may be yet found. Most of these are religious poems, and they were held in high esteem throughout the Island. They were as well known in the province of Munster as they were in Connacht, and some of them are in the mouths of the people to this very day. I have heard from old people in the County Roscommon, his own county as it is believed, more than one of his pieces. He died in the year 1244. I shall here give 28 me Ann fo ACC piof Ai-6 t>o tM An-CoiccionncA i n-6i]\inn 1 "ocofAC nA h-Aoife feo Aguf ACA le fAgAit A lAn t>e nA f5i\i&innio -oo t>i AJ; nA -oAoiniD f.em f SAC AIC i n-6i|\mn, 50 *oei jeAtinAC, ACC CA CAiltce no "olbifice Anoif. AS fo AJA -ocuf t)An "oo |Ainne f6, OAn -oo rhAi^A i gcuirhne nA nt)Aoine A^ peAt) cuig cent) bliA-CAmj 6i]A puAi|\ tnife cum t>e o f?eA|\-fiut)Ail, i n-Aice te t)eul-fiiuileAt), fiA^ i gcon-QAe t1luig-G6 Tei6 rnbtiAt)Ain 6 foin. "Do cuniAt) 6 'f^ 11 corhAf no Y-An miofuf fin A1|\ A n5lAot)CAj\ HAnnAigeACC ACA feACc fioltAit) Ann fAn tine Ag line te pocAt Aom-fiottA. tli't " \lAitn " no -tic^eACAf Ann, mAp ACA Atin fAn gcuit) if m6 "oe nA T>AncAiD T)O |\mne nA f-ioji-DAi^t) Ann fAn coriiAf fo. Do fst^ ^* SeAjAn O "OAtAij An t)An f o Af CfuinniujAt) oo fmne An C-ACAIJA O CAoirh, f.eAf\ p6$tAmtA Aguf f5OtAi|\e t)f\eA$ ctifce 'f^n n^Ae^eitg, x>o nugAi!) cim- cioltnA t>tiA"6nA 1655 1 gcuige ITlurhAn. Cuifim f.ocAt no T>O AfceAC, Ann fo Aguf Ann fin, i ftAt>]\ACAiD [ ] teif An Df-At) ceA^c t)o cuj\ Ann fnA tincib. nA cuei5 mo teA^ASg. nA Cfieis mo 045^5 A fhtc Cm bA05'tAC tA An cijic -oo cA6 oib^feAti] 6'n cu te 'OiA IIA n 1 Literally Do not forsake my teaching, my son, Though danger- ous the day of right to all Oil their being let loose down the mountain, Thou shalt go with God of the graces. The way to heaven of the saints, Though it seem to thee confined, narrow, hard, (Yet) shun the road of the house of the pains, Many to it have journeyed from us. Against us was treachery designed To bring us down from the artificer of the elements. In banishment from the land of the living, In a valley of tears art thou. 29 only pieces of his that were very common in Ireland at the beginning of this century, and which are to be found in many of the manuscripts which, until lately, the people treasured in every part of Ireland, but which are now lost or banished. Here, to begin, is a poem which he made, and which lived in the memory of the people for five hundred years ; I got part of it from a "travelling-man" near Belmullet, in the west of the County Mayo, ten years ago. It is com- posed in the metre or measure called Great Rannuigheacht, [Rann-ee-acht]. There are seven syllables in the line, and each line must end with a monosyllable. There is no "Uaim" or alliteration in it, as there is in most of the poems which the true bards composed in this metre. Shaun O'Daly transcribed this poem from a collection which Father O'Keeffe (a learned man, and an accurate Irish scholar, born about the year 1655) made in Munster. Some of the lines of the original have eight syllables instead of seven, which is incorrect, but in my translation I have given each line this number. MY SON REMEMBER. 1 My son, remember what I say, That in the day of Judgment's shock, When men go stumbling down the Mount, The sheep may count thee of their flock. lo tue world do not give love For is it not un-lasting the blossom of the branches? Do nob follow the track of those who are journey- ing To hell from God of the saints. Hope, Faith, and Love Let thee have in God forever, Humility and patience, without anger, Truth without deception in thy walk. Love as thine own self from the will Thy neighbour both east and west, A love that is greatly greater than each love, Give thou forever to God. For there doth not go to the house of the pains Any person of 30 An cftije 50 neATh TIA "OAft tCAC C1X> CUTTIAnj; CAOt S6ACA1TI flOT) Clje TIA b-p1Atl ; 1onroA cuije T>O tftiAtt Ainn. OjtjiAniTi-Tie t)o ri-irmteA-6 T>'Aft mbjieic [fiof] 6 ceijvo tiA trout, Ay [n]t)ibi|ic 6 cijt nA mbeo. 1 ngteAnti nA troeo^i ACA cu. T)o'TI CfAOJAt tiA CAfoAljt JjlAX) A'f IIAC oio-mbuAti btAc TIA J HA leAn to^s A ftpuit AJ cftiAVl 50 h-1f|tionn 6 *6iA nA TIAOITI- T)6ccAf cjiei-oeArii Agtif St^-o bio-6 AjAt) 50 b^iAC 1 nTHA, poij-oe t;An p JATI ceAl/5 1 -o' mA|i tu T)O COtTlAfljM 5HA-6 If f(6 TT1O 'tlA UAtAi|i-fe 50 b|iAr; t>o TbiA. Oijt m tei-6 50 05 TIA bpiAti tleAc T)'A mbi AJ |iiAt\t "A mbocr, "OeAti cfiofjAX) utitiAijce 'f -oeijic, HA teig A toil- fein -OO'TI coup. SCACC fAi^-oe ATI 10 VIA TIAC cot|it 'Le mAitfttAji TIA ftoii; po A feACTtA-o IDA 'f e t>o i/piAVl tlACAI-6 Ctl le T)1A Afl TieAITI. * '"Do CJIIAU.' MS. t "tieAc AJA mbi A fiiAfi." MS. J 1. fCACU bpCACAIT) ITIAntJCACA ATI those who are distributing (?) to the poor. Practise fasting, prayers, and almsgiving, Do not allow its own will to the body. The seven shafts of the Gillie who is not just, By which the hosts are slain separately, To shun them if thy path be, Thou shall go with God to heaven. Shun sloth, luxury, and sensuality, (Keep) thy heart and eye from 31 And narrow though thou find the path To heaven's high rath, and hard to gain, I warn thee shun yon broad white road That leads to the abode of pain. .For us is many a snare designed, To fill our mind with doubts and fears; Far from the land where lurks no sin We dwell within our vale of tears. Not on the world thy love bestow, Passing as flowers that blow and die ; Follow not thou the specious track That turns thy back to God most high. But oh ! let faith, let Hope, let love Soar far above the cold world's way ; Patience, humility, and awe Make them thy law from day to day. And love thy neighbour as thyself, (Not for his pelf thy love should be), But a greater love than every love Give God above who loveth thee. He shall not see the abode of pain Whose mercies rain on poor men still : Alms, fastings, prayers, must aid the soul ; Thy blood control, control thy will. The seven shafts wherewith the Unjust Shoots hard, to thrust us from our home, Can'st thou avoid their fiery path, Dread not the wrath that is to come. covetousness, Shun pride, anger, and hatred, And thou shalt be in heaven above without loss. To the son of Mary, the King of the graces, Who did not shun death on thy behalf, Since it ia He is thy help and thy provision, Proclaim (i.e. , commit) to Him thy soul and thy body. With the hosts of hell since the rush (is made) Against us, both lay and cleric, Be not thou deceived like others, My teaching do not forsake forever. 32 SeACAin teifje cjiAOf t)'f "Oo cfioiT>e A'f T>O fuit Aft fAinc, SeACAin T)iotnAf peAJIS Y FUAC, 'S beiXHp Ajt neAtii ftiAp JATI cAitl, T)o tftAC tfluifte -pij TIA nAft feACAin bAf A|i no fon O'f e -oo CA^AIJI, 'f 1)0 ton - r'AHAtn -06 'f -oo co|ip. 6 CA flA mCAt/lCAfl CUfA tDA^ CAC ttlo teAjAps 50 bjiAt nA fo -OxXn fpiof^-oAlcA eile, fsfiotttxi -AH AT\ f5]Aibinti ACA Ag^m. te 1f cofttiuil te TLAtinAije-ACc ttl6i|t, feo, 6if, C|\io6ntii5teA|\ 5^6 tine te j:oc,At . ~ACc m ttitieAnn ^6c fe^Ccfiott-Ait) Ann 1lAnnAijeA6c Th6i|\ Aguf AUA feACc oCu, nAoi, no T>ei6 fiottAit), Ann fnA tincitt feo. 1p cofrhiiit Cuirhm$ An ce "oo 6um An t)An fo AH Itl6i|\, Agup 50 fAib An uorhAf fin AJ |\it Ann A ACc 'oheAtAmAt) f e An 6AO1 6eA|xc te n-A -OeunArh, n-Aic nA fiottAit) *oo 66rhAifeArh nio|\ C6rhAi nA fiottAit) A|\ AH tuic 0^15 An gotA. tlo curnAt) 50 ceA|\c e 1 T)cofAC Aguf gup e te "OAOinio Aine6tACA *oo tus AnuAf te6 e 6 50 n-AOif. nAomn-smuAince. Cunfimj AJI An 5C|ioif SAC tA AY A|i ^115 nA nj^Af no bi tiifi^i ftiAf, fUT>, AJUf A|1 A pA1f, 50 bfiAt AJI -oo -out Y Afl * Aliter 1 Literally Remember (or think of) the cross each day, And the 33 Shun sloth, shun greed, shun sensual fires, (Eager desires of men enslaved), Anger and pride and hatred shun, Till heaven be won, till man be saved. To Him, our King, to Mary's son, Who did not shun the evil death, Since He our goal is, He alone, Commit thy soul, thy life, thy breath. Since Hell each man pursues each day, Cleric and lay, till life be done, Be not deceived, as others may, Remember what I say, my son. Here is another spiritual poem, written after the same manner taken from a manuscript in my possession. I have corrected the orthography of the original. The metre of this poem is like the Great Rannuigheacht; each line ends with a monosyllable. But there are only seven syllables in each line of the Great Rannuigheacht, while there are eight, nine, and even ten in these lines. Probably he who composed this poem had a remembrance of the Great Rannuigheacht, and that metre was running through his mind, but he had forgotten the proper way of composing it, and instead of counting the number of syllables he only counted the syllables on which fell the stress of the voice. Or perhaps it was originally composed in strict metre, but became corrupted by ignorant people, who handed it down from age to age. It is called " Holy Thoughts." HOLY THOUGHTS. 1 Think of the cross of Christ each day, Think how he lay on that fell tree, Think of the boon his passion gaix, Think of the grave that gapes for thee. King of the Graces who was (raised) upon it, Think i'pon that and on His passion, Think for ever of thy going into the tomb. D 84 Cuiriinij cup' Aft tflAc *Oe. ATI T)o cuifteAT) e Aft An j-cftoif fin f fluAift tfteij A cAifvoe 6 50 teift Ace A mACAift -oo t>i AS jot 50 Cuiriinij 50 oriucpAi-6 AinjeAt T)e 'HA jMA-onmre seuft Aft An -ocAoib 6 -o -A'p 50 mbeni) An "oiAbAt Aft An x>cAoib cte AS cuft Aft gAc Aon -oo fteift A t>eAftc. Cturnnij 1 n-1fftionn 50 tipuit An jteo Ajtlf CUAf An bftOin nAC -OCAJCAft Af. CtJinimj An Aicftije tieic mAft if coift A'f ni ftAcpAift 'f At1 gcoifte mriie Aft ATI 5-coifte AEA bfteAn, Cmrhmj 50 bpiwcAnn pe Aft An AnAm mAttAi^te "OAOft j jot A'F AJ eijrhe 'f An ioccAft fi Taink thou upon the Son of God, in the hour He was placed on the cross on high, When His friends forsook him altogether, Except His mother who was weeping pitiably. Remember that the angel of God shall come, A sharp witness on the right-hand side, and that the devil shall be on the left side, Putting upon (i.e. , controlling) each one according to his actions. Remember that in hell there is the strife, And the pit of grief, out of which men cannot come (literally, " it is not come "), Remember repent- ance to be as it is right, And thou shalt not go into the poison-cauldron. Remember the cauldron that is foul, Remember how it boils with- out rest, And the cursed condemned soul Weeping and howling at the bottom below. Remember thou, and do not do (tell) a lie, Remember and leave by thy strife, And let not great oaths be in thy mouth, Remember that the death shall come to silence thee. Remember that the one Son of God came, Remember that He was crucified for thy sake, Remember the sharp nails That went through His limbs for thy sake. Remember the spear that was sharp, which went through His side, Remember the foul gall, Remember that it was with it He quenched His thirst. 35 Think of the Son of God, His state Put off, the fate of thieves to share By friends forsaken, betrayed, alone, His mother only weeping there. Think how an angel shall alight Hard by thy right, in death's dark hour, Think how a devil shall come and stand At thy left hand to work with power. Think upon hell, the house of woe, And the pit below whence none return, Think and thy tears for grace shall flow Whoso repents shall never burn. Think of the cauldron, foul and great, Set in hell's gate, that boils for aye, Think of the souls that far below Howl in their woe from day to day. Remember how Christ was crucified, Remember the blood of His heart which gushed, Remember that it was in a flood (running) down with (i.e., from) Him, And that we were saved by the deed. Remember good repentance in time, And that the time is going by, Remember that the Death shall come truly And shall cast his arrows through thy body. Remember constantly the conditions of death. Remember, that hard is the case, it's coming, Remember that thou shalt lose thy force, Thy strength, thy memory, and thy power. Remember the shape of the (winding) sheet, Remember that the body was laid out, Remember that the teeth were blackened, Remember that the eye was broken. Remember the shape of the grave, Remember that thy body is ashes, Remember that thou shalt be placed in the clay, Remember that the beetle shall gnaw thy body. Remember the Judgment of God, And the Day of the Mountain (i.e., Judgment Day) overtaking thee, Remember Repentance at end of every day. Remember, and forsake completely every evil. Remember on going to thy bed of repose The tomb in which thou shalt early be, Give thyself up to the one Son of God, And forgive each one wbt he haa done against thee. 36 Cuithmj; tpA, 'f TIA x>eun brteuj, Cuimmj, Af teis t)' ioiriAf:bAi-6 tope, HA biot> rmormA mopA 1 T)' beut, -oo -ociucpAit) An C-CAJ t>o o'cofj;. Ctiitrinij 50 ocAiTnj Aon ITlAC T)e juji ceAfA-6 e A|i -oo fon, CuAi-6 c|te TI-A jeAjAib AJI oo fon, Cuininij A^I ATI cr-teij bi T)o cuAit) c-piT) A rAeb Cvntrmij; A|i An n-oomblAr- btieAn, Cuiriimj 5|i teif T>O muc A Ciriini5 niAfi t)o ceAfA-6 Cuirhntj AJI ftiit A cfioi'oe -DO Ciriini5 50 ftAib '"A fftut teif fiof 'S juji fAOfiA-6 pnne teif An mbeAjic. Cuimnij A|t Aiijuse rhAic i n-Atn ^ur 1 AH An Aimp-ft AJ "out Cuirhmj 50 -ociucpAi-o An bAp 50 S 50 5-CA1Cp-6 A fAOIjCAtJA* CJ1C ^00 COJtp. xo jnAc A|t cop An Cuiriinij jup cpuAi-o An CAf A CCACC, 50 s-cAitlpixi cu T>O T)o ciAtt T>O cuiiiine A'f "oo Ctiininij A-p cutriA IIA bHAictine,t Cuiriimj JUH fincA'D An copp, Cuirnni5 5H -oubA-o J An -oeA-o, juji jteAbA'6 An jiofj. *SAi5it>, no tCA H"O eisin ATT>UJ.A fAn tine feo 61^1 cfiiocnuijieAji 5AC tine eite te pocAt Aom fiottA- J " 50 n-oubAix> " 'f^n MS. 37 Think of the future ; speak no lie ; Think, and put by ambition's strife | Speak not with oaths lest angels sigh, Think that to die means naught but life- Think of the Son of God, how He Died on the tree our souls to save, Think of the nails that pierced Him through, Think of Him, too, in lowly grave. Think of the spear the soldier bore, Think how it tore His holy side, Think of the bitter gall for drink, Think of it, think for us He died. Think upon Christ who gave His blood Poured in a flood our souls to win, Think of the mingled tide that gushed Forth at the thrust to wash our SIIK Think of repentance timely made, Think like a shade our time flits, too, Think upon Death with poisoned dart Piercing the heart and body through. Think of that hour of coming death, Failure of breath and ebbing life, Vanishing strength and failing power, Think of the hour of final strife. Think of the grave-clothes wrapped around Our bodies bound in cere-cloths white, Think of the blackening teeth, and sigh, Think of the eye that sees no light. 38 Cvnriinij; Aft 6umA HA ti-txMJ", Ctiimnij 50^ luAitjie T>O cojtp, Cutnintj 50 5-cvn^feAti tu 'f An S-cpe, Cttithnij 30 s-cfieirnpi-o An -OAot T>O cojip. Cuimtnj Aft tifteiteAmtiAf *Oe A'r Aft IA An cfleibe AS bjteit ope, Aft An Aitjuje i jceAnn JA6 IAB. Ctnnini5; A*f cjiei5 50 tei|t JAC otc. Cuiriimj A5 -out AJI -oo leAbA fAin A^i An AIJ mAji A mbefoip 50 mot, CADAIJI cvi f em t)o Aon ttlAC T)e 'S mAic -oo JAC Aon A n^eAntiAi-o o\cc. fo -o^n eile le "OonnCA-6 1TI6n O T)-AlxM$ TO me Af fgfitJinn "oo pinne SeA$^n O O C-AOir t)'e "OonnCAt) tn6j\ oo |\mne An -OAn fo, ACc ITIA 'f eA* ni C^ei-oim SUIA -O'A A6c 1 T)CAOit) -oume 6ijin eile -oo t>T fe AS A6c, 50 oeirhin, nf cinnce pn, 6i|\ 6 An CtteiT)ini CflofOAiifte AnuAf, ip lonrbA pie t)o Ctnp 'nA leit pein nA coi|\eACA nAC n*oeA|\nAi-6 pe Aguf nAAifc Ai|t pem mAp fo, ntiAifi t)o Ci* fe 50 mbeit fe f.em Corn n-olc le c^C tnunA inbeit j;|\Af CA T)e T)'A fdufugAt!). CtiirhneOtAi* An 5^et)eAl AlbAnAC Ann f o Af An t>ple -OIA^A if feAfp oo |\eift mo bAf\AmlA-f A, T)O DI A|\iAm 1 n-AlbAin ; if e fin "OugAll t)o6AnnAn, T)o riugA-O f An mbliA-OAin 1716 t)o f gfiiob A " "beAtA Aguf 1ompA(iAt) " pem Ae-oeilg A|\ n6f tlAOirh Aibfcm. t)o cnmAt) An fo 1 TlAnnigeACc ttlCift Af T>cuf. t)ut) Coip f6A6c fiollAi-6 -oo beit Annf gAC line, Aguf 39 Think of the grave where thou must stay, Turning to clay thy body fair ; Soon into dust must change thy form, Gnawed by the worm and beetle there. Think of the awful Judgment mount, Think of the fount of grace and rest, Think on repentance made betimes, Think on thy crimes and beat thy breast When on thy couch thy soul to save Think that the grave shall gape ere long, Give thyself up to God and live, Live, and forgive who doth thee wrong. Here is another poem by Donogha More O'Daly, which I took from a manuscript which Shawn O'Daly of Dublin copied from one of Father O'Keeffe's. O'Reilly, also, says that it was Donogha More who composed this poem, but if it was he, I hardly believe that it is about himself, but rather that it is about some one else he is speaking in it. Though, indeed, this is not certain, for from the beginning of Christianity down, many is the pious poet who ascribed to himself crimes that he never committed and would not commit for all the gold of the universe. It is undoubtedly a sort of humility which makes a man disparage himself thus, when he sees that he himself would be as bad as any- one else if it were not for the graces of God steering him. The Scottish Gael will here think of the best religious poet in my opinion who ever arose in Alba, Dougald Buchannan, who was born in the year 1716, and who wrote his " Life and Conversion " in Gaelic, after the manner of Saint Augustine. This poem was originally composed in Great Bannuigheacht metre. There should be seven 40 tine le pocAl Aom fiollA, ACc CA" p6 i n-AiceA, Agup pAgmAOit) niop rno peACc piollAit> Ann po Agup Ann pin. A nAorh-rhume. 4 nAom-ttluijie, A riiACAiji "Oe, Suit) tiom pem, An pe^cAC bocc, jup AH UAIJI mo bAif If CtlUAlX) An CAf ArA AttOCC. 50 niocfiAC no tiiAC pem A Bete no T>' f^it 1 ,* A jnuip jtAn, 6 ip e t3o riiiAn TJO t)' tiei^i,* 50 mbeit) -oo riiAC. T) An c-AtAift 'f Atl Spio^A-o Ajiip Am' cAOiB A 5|iiAn bAn, Cfti peAyifAnnA AY Aon "OiA An fiij-c|iiAt Ajt mo pon T)e tli h-iongnA-o e 'n A AmAnf otim t,e *n cuilteAp pAtA Ajuf pioc I -oioc A cuji cotim. SBACC bpeACAi-6 tnAjibcAt' Am" d:l/i H puA|(A i OA-p ftije cix) cumAnj An AY cumAccA A|t An meAt> bu-6 liom gAn cpeAn op A j-cionn Am' ctieAC. *t)o t)' |ieitt = umAt OU1C, no A|i Aon inncmn t " AtiiAn " = pjAnnjiAX). " pLAn -oom CA|t " ms. J " pAtA Agup pio6 '^tiAinroeAp Ajp peAfis. co^p. 1 This translation is almost in the metre of the original. Literally : O Holy Mary, Mother of God, pray with myself, the poor sinner, Now and at the hour of my death, Hard is the case which is to-night. Pry earnestly thine own Son, Him to be of thy mind (?) clear syllables in each line, each line ending in a monosyllable, but it is a little corrupt in parts, and we find in the Irish more than the seven syllables here and there. HOLY MART. Mary, mother dear of God , l Hear this clod that prayeth I- Now and at the hour of death, When the breath is forced to fly. Pray unto Thy Son, that He Like to thee be minded itill, Thy will is to succour me, Pray that He be of Thy will. Pray unto the Father most, With the Holy Ghost, for m*, They, together with thy Son, Three in one are, One in Three. God's avenging wrath I dread, O'er my head His sword I sea, I have worked its edge to earn, If thou turn it not from me. Seven deadly sina ; each sin Lurks within my aching soul, All my thoughts are terror-tossed. I have lost my own control. countenance ; My succour, since that is thy desire, Pray that of one mind with thee thy Son may be. Pray the Father and the Holy Spirit, Again concerning me, thou sun of women, Three persons and one God alone, Pray the king-chief for me. The vengeance of the wrath of God, It it no wonder it to be a terror to me, Considering all the enmity and fierceness I have deserved, Unless of the there come the putting of it aside. Seven deadly sins in my breast, Have found room, though narrow the place (literally "though narrow the tribe") And power over all that appertains to me [have they won] Without a strong [master] over them in my body. 42 , SAinC, CftAOf, A'p T)j'U1f, leifje, Cnuc, potimAt), peAftg, Vucc-leAnAtnnA ACA Am' 06015 T)A ocugAf -oe tn' -oeom ATI tpeAtb. T)eic ti-AiteATicA -oLije t)e T)o bfiip me JAC Aicne AJI F.AX>, Ctieit>eAm -oAmjionn ACC T)o beic AjAm mA CA Aintn T>e le h-A-otiAf fAoti A'-f CAipe nAom i mu|i 1f mioncA c5 mife jiiAm 'f)A ii^ibe tiAt Af mo ceAnti.t T)1A, T)eA]lb AH cit) AnopATin bjnj mo IATTI "Do biox) A l/An mA|ib te m' beul, obAf (?) CAfAlt) nA Cllt A 'n meAX) AIJI Aft cmn mo tArri, 5oit> Ann A|i cuiiieAf ouit, 'f TO JO1T) At! CfUll CUIt) 'tlA tioncAib t>o JAb An T)|iif 'S T)O join me i x>cuif mo p&e, tTlnA cuit, A*f comAjifAin, A'f CAC, me. uite, AC AmAin 50 oAinjionn AgAm, IA CA An cftefoeAm fin jtAn. me " CAife " nA nAom ACA pAoi muji (bAttA) Ann fnA moit), niof mimce 'nA bAin me fibe tiAc mo ceAnn. Aguf fin f AOI Pride, covetousness, greed and lust, Sloth, envy, jealousy, anger [Are] the followers that are after me, To whom I have given possession, of my own accord. The Ten Commandments of the Law of God, I broke every Com- mandment of them altogether, But only firm faith, To be with me, If it is pure [i.e., that was the only thing I had?]. 43 Covetousness, Lust and Pride, Stalk beside ine, led by Greed, Enmity and heavy Sloth Follow both where e'er they lead, God's Commandments, all the ten, From their den they bid me break, Only, like a fluttering breath, Faith is in my breast awake. Lightly would I take God's name, Take in vain the holy dead, Thoughtless as my hand would tear Whit'ning hair from out my head. Parents found not honour due, Though I knew their hearts have bled, Though rny arm is weak and vain, Yet my mouth has slain instead. When I wished to gain my end Church or friend I spared them not, Greedy looks my fierce eye sent Not content with what it got. Lust did take me in the net Which she set for me in youth, Women, neighbours, near-of-kin, Ah ! my ski hath brought them ruth. The name of God, for light cause, And the relics of saints within the walled precincts of churches, Have I taken [Le., sworm by] more often ever Than a grey hair out of my head. I never honoured an elder, As God ordained, sure the story [i.e., the thing is true] And though feeble is the power of my hands Many used to be slain by my mouth. I did not refuse? [perhaps read "nior choigleas," " I did not spare"] friend or church For all that my hand seized, Without stealing everything to which I took a fancy, And the eye stole a portion of what [the hand] left. In her nets did lust take me And wounded me, at the beginning of my career. Women-within-prohibited-degrees, and neighbours, and everyone to whom I gave love that I ought not, [suffered]. 44 bfieije f.Aoi oAfc te f.onn t>o m" TTIAIC -co CBACC le* O6 ! if mAif 5 T)O finn f lArii O 'f tnife An cf t)o t*i"n 6. fli fACA[f] beAn Atuinn 65, Oijf eAcc, 6f, no bf uj; * pionn, AS Aon-neAc nA6 fAnntocAinn IAT> T)A ntseonfA'o T)iA 50 mbut) tiom. 1f mife Af CAifoe -oo An Aitfije, CIT> cuijfe f AOD, AH iocct mo fAe t>o beic buAn, O6 I if cftiAJ mo f tocc A AS fo impitie eile te me Aintn T)tionnC-dit) tli "OtixilAig of A cionn 1 DO jiinne pAt)t\xM5 O pfu>nnc.Ait> fAn tntDliA-OAin 1763 A6c ty emi^ tiA6 T)onn6A 1 t) ITIOf ACc T)AtA6 eile "oo |\mtie e, Oiji ni tujAnn 6 O H OAK "OhonnCxMt) tTlti6i|t. CA pe fSfiotttA i AT\ RAnnAiseAtc t)heAg : " Ann 5^6 Une Aguf Cf!o6nui$teAn 5^6 tine te -DA fiottA- An -oonus A An -OOf Af A p6AX)A1f J O'f T>uic -oteAJtAti A oeAnArh, 50 -on An 6olAnn tetj An c-AnAm 'nA AonAft. f, no t=Af udc, Af ucc, .1. Aji fon. J fli coif ni'of mo nA f CACC f iotlAix> beic Ann JAC Aon line, Af AH A'obAf fin 1615 An tine mAfi fo " ofjAil x>of tif A peAX>Aif ." (?) Ljing witness, beneath [specious] colour Through desire of my own good to come out of it [did I bear] Och 1 it is a misery that I ever did it, For it is I was the person who did. 45 Witness, specious but untrue, Worked to do myself a good, Ah ! how often have I wrought, And the thought is bitter food. Never saw I woman fair, Never heir, nor house, nor gold, But my greedy hand has sought If it thought that it could hold. Long, too long, have I put off With a scoff, repentance due, Not rememb'ring death nor pain, Now in vain my scorn I rue. Here is another prayer by a spiritual bard. I found Donogha O' Daly's name to it in a manuscript which Patrick O'Prunty wrote in the year 1763, but possibly it was not Donogha M6r, but some other O'Daly who com- posed it, foi 1 O'Reilly does not give this poem amongst those of Donogha M6r. It is written in a very difficult metre, the Little Ranneeacht. There are seven syllables in each line, and each ends with a dissyllable. OPEN THE DOOR O PETER! Peter, in at thy portal 1 Let a poor mortal venture. Let unto Body waiting Soul through thy grating enter. I never saw beautiful young woman, Inheritance, gold or white mansion With anyone, that I would not covet them, If God would consent that they should be mine. It was I who put off Repentance, Though it was foolish understand- ing [made me], Hoping that my career would be lasting, Och, pitiful is my condition Holy [Mary]. ir Thi8 is in the metre of the original. Literally : Open the door Peter, Since it is for you it is lawful to do it, In, to the body, Let the soul by itself. 46 T>A ftpeu-opAinn out Af CCA * teij An cflije r>o m' cutnAf, ACAIt) AnO1f te CATTlAtt Cfiuf "oo m' tAff Ainj 6'n -oof Af. 1f x>e 'n rfnif fin An Ajf tniAnA nA cotlA, "S An fAO5At biof x>" Af mi A. "66 50 5-cmnif off A. O'n rrcwuy, ACA Hi rig tiom ceiceArii 'nA fli po-ftAf -o'-peA-fi gAn eix>eA'6 |t eijm 'j A ttlui|ie ACAItl An COf3A1f,t bionn peAT)Ati 50 piocriiAjt An eodAiji A'f f o t>Ati T)O finne ^e^f Aif Af oitt f e6, "o^n ACA -dg cti|\ 1 g-ceill tiA6 n-A troAome ACc mAp Aif tuice^f "ouine 1 mboCc-An-Af. 1f fin XMJ\ A nx>eA|\nAit) m6|\An ttyAin t>inne U-A A l-dn t>e ^)iof Ait> Ann, An ge^iiAin Ceu^onA, i mt>fiAt|VAit> eite. m6 An OAti fo Af f5|\romn Ann mo feilti "oo * CA -p^" eijin AmuJA Ann f An tine f eo. tlf e fin "bi AS An AIC A bpuit An ctioit), Ajuf CAbAif\ buitte A n-AJAix) peAnAif Af mo fonfA ?" If I were able to go in, Leave the way free to me, There are now this some time back Three drawing me from the door. Of those three is the devil, And the desires of the flesh, And the world which does be destroying us, O God that thou mayest over- come them. 47 Oh, if it thus ma3 r venture, Enter let without hindrance, For there are three now working Jerking it from the entrance. One of these is the Devil Living for evil solely, World and Flesh too are vicing Trying to have it wholly. And through these three thus waiting In their hot hating malice, Hard for a soul to venture Or to enter God's palace. Open Mary Mother, None other have I hope in, His keys if cross 'twere meoter Take from Peter and open. Here is a poem which some man composed who felt keenly the vanity of this world, giving us to understand that in the friendship of men there is only, as it were, a shadow, which passes out of sight when one falls into poverty. This is a subject upon which many of the bards made religious poems, and melodious pointed songs, and very sharp ranns. There exist a number of pieces which make the same complaint in different words. I took this one from a From the three who are waiting for me, I cannot fly nor guard [myself], It is not easy for a man without armour, To go forcibly through the door. Open Mary mother, Be present (?) at the place of battle, If Peter be surly, Take thou the key and open. 48 O 5|\iotJtA, 5-cotroAe An ChUip, ^giir- . T)o cutnxvO An -o^n fo i CA p6 cfUAilligte 50 moji. -outt i m& An rntioiji An SAO$At StltTI. pie gAn Ainm cecintc. t)e An CfAOJAil f tun T)' peA^i f Aix>6iti tiAd bAoJAt CAIJI, A 'f -OA1-6t1|1 - ACA 5AT1 C6ltt, tiAc -otei-6* An ceAjic 'nA bu-6 piof An An r-Am but) h-Aoibinn mo n6f mo cAfiAi-o 'f mo JAot ; bode, ni tij Aon t)o m' coip. tA fAriijiA 6 eifiS 6 "A st^ 1 "' - Cuij pem CfteA-o e An pAC - Til feicim-pe mo fjAc pem, Aonneic.t ni peicim "Do ci-6 me, 'f m peici-o m6. 'S mA cit) I me ni peicix) me piA-o, iAji n-oul, TOO m' 51-6 rnipe me nAc me e. " tns. t " Aon ni'o," f>An ms. J"ci-6." tns. 1 This is nearly in the metre of the original. Literally : It is one of the tricks (peculiarities) of the sleek (or flattering ?) world, That to a rich man there is no danger of disgrace. (But) if he is poor, (then) he is without sense, since the right does not penetrate into his head. [This last line seems corrupt.} To me it was true, the story, At the time that my mode- of -living was delightful, Great (numerous) were my friends and kinsfolk. Since it is poor no one comes near me. 49 manuscript in my possession made by Martin O Griobhtha or Griffin, a blacksmith in Kilrush, Co. Clare, and I have amended the orthography a little. THE SLEEK WORLD. 1 (An anonymous poet sang.) Sleek and unhealthy this world is, Where "wealthy" means "wise" and "good" and " free," Where if a man is only poor All men are sure a fool is he. I. too, have found the story true, That wealth means glory, honour, cheer, Flocks of friends once thronged my door, I grew poor and none come near. These summer days, since coarse my dress, (Easy to guess the cause at last !) I see no more my shadow thrown On shadows others passing cast. The men I saw, they saw me not, Or, if they saw they would not see. They thought, I think, I woe not I, But something different from me. On summer day, from the rising of sun, Understand yourself what is the reason, I do not see my own shadow (falling) On the shadow of anyone (else) (for) I see no shadow (of another). I see, and they do not see me, Or if they see me they see me not, They think after the departing of my fortune Though myself am I, that I am not I. If I were myself (aa I was) My way would be brighter than brightness (in their eyes) Although now they pay no heed Either to my death or my life any more. 48A T)A mbut) mipe mipe p6in t)x> jit-e 'tiA gile rno nof, t)iOX> AnO1f nAC J-CUirUt) CAf Am' OAf TIA Altl' bCACA p6f. t>A rnbu-o tionrA -o'ori mo ravine -A'f me JAII unnfA -oe 'n ceitt, -o AH mAit A'f An c-otc 1H' eAjriA CAJI SotAm 50 til ftpUlt AJAtTl C]1Uct TIA f^AT), Hi tipuit AjAm CfieAt) riA cAin, "Do clAodt/AT) mo cion Anoif Til ftpUll AJAm ttOf TIA flAlb.lt If e meAf ATI cfAOJAit m6iri O ftt 141 ^ 110 m fcot 1 5 S Atiri T)A XCA5tlA1t1T! CBAtlC AJUf CO1H tlA& ttpuit Adc slop AimiT)' Ann -OUA1T1C fA1t>t)1t1 - \\A-6 JAn C6ltC- AITI fiti bionn ^reitc Ajf p^i-om, peiti A ceATin A'f A coin Af A "ocis 5A6 gtoti 50 crteun.f "joceAtin." ms t=ni't oitieAt) Ajvif fiot tin nA fi'ol jtAib AjAm ? "cl.AOctA-6" = CtAOCtA15eAt) ? .1. T)O h-ACTlAljCAT), "OO J"cflOb" mS. CftUC = fAlbTieAf, CAttAC. " 50 ceAnn," tns. If my trunk were filled with gold ! And I without an ounce of sense They would say, both goo'l and bad, That my wisdom goes beyond Solomon's. 49A If I myself again were I, Bright in their oye myself would be, Though now they care not if I rot, They heed not what becomes of me. If I had gold for all their clan And I not mu but brute yet such Creatures would swear, and loudly too, " Solomon knew not half as much." Now I have neither herd nor flock, Jewel in stock, nor steed in stall, And all men think of me, I swear, As one not there, one dead to alL The world begins to gibe at me Because men see my store is gone, Though I should like an angel speak They say, " the weak, the prating man." The purse-proud churl, the wealthy boor, The world is sure with him to bear, Praising his boasts and foolish lies, "His voice is wise, " they say, " and fair.' (Now) I have neither cattle nor jewel, I have neither flock nor herd, My reputation has now been upset, I have neither flax-seed nor rape-seed [neither nts nor raub, a proverbial expression meaning I am quite cleaned out. I have no crops of any sort.] It is the opinion of the groat world (i.e., the public) Since they preceive my treasure to be scarce, Though I were to argue (what was) right and juatice, That there was nothing in it but the voice of a fool. A churlish man and rich, a saying not concealed On him there ia jauntiness (?) and power, (?) His own are his head and his hips From which every sound comes out strongly. 50 A "6lA CtMfl 1AT) Am' t (Ajup mife fAri Cionn AJI 6Aitt me ^oe mo OjIC-fA m'AtlAm f o "OAti eite Aft neirh-nit) An CfAOjgAit A^uf An ACA tXAti eite ^nn, An-Co|^rhuit leif ^n f o. CofuigeAtin fe Ci-6 CAIT) -oe jnAt Am" bun If CJIUAJ; 5An A jcnocAt* te SAX) An TMAOAt An 6tAnn 'f An cnvim. \l ACA '5 bftAC A\( mo OAf Cm CAiT) T>e jnAC im oun ; c|tu45 5 An A gcfiocA-o te JATJ An -oiAOAt An ctAnn 'f An cnum. cit> 50 -DcugAtin 6 O tlAAltAi An T)An fo "OonCAit!) ttlOif "oeif f6 50 ttpuit pAt ^150 PA A gCfemexMin f6 nd6 eife^n -oo finne 6. Ag fo mo C6ip-f e -06. T)o Cl6ttUAil SeAg^n O T)AtAi c6ip t>6 i te^ttAf Atipdn "U-Aitbg JAolAig " ^5 gup TDonCAt) O T)AlAi5 DO pmne 6. UA f6 f5l\iot)tA i * This translation is in the metre of the original. Literally : Three there are watching for my death Though they are always with me (?) It is a pity that they are not hanged with a gad [the Irish mode of hanging traitors'] The Devil, the Children, and the Worm. 51 Those who now jeer and mock my word. Make them, Lord, most poor like me, But for my honours flown away Grant me some day to dwell with Thee. Here is another poem on the nothingness of the world and of riches. There is another poem very like this one, beginning Three there be, watching for my death, Although they are ever with me (?) Alas that they be not hanged with a gad, The Devil, the children, and the worm. Although O'Reilly gives us this poem amongst those of Donogha More's he says that he has cause for believing that it was not he who composed it. The following is my version of it. Shawn O'Daly printed a different copy of it in the book of songs of " Teig Sullivan the Gaelic," and says it was Donogha O'Daly wrote it. It is in the Great Rannnigheacht metre. THE WORMS, THE CHILDREN, AND THE DEVIL.* There be three my heart it saith Wish the death of me it. firm, Would that they were hauged on tree, All three, Children, Devil, Worm. The worms though unhappy that When my back ia placed beneath the clay, They would rather have my body Than my poor soul and my wealth. My children would rather my wealth To be with themselves to- night Though near their kinship is to me Thau that my soul should remain at one with my body. The Devil, of gloomiest deeds, The man who likes nothiug but fault, For the jewels of the whole world He has no desire, nor for my body [only for my soul]. 52 HA cnuriiA, cub AIT^A^AC put), CAII* cuijiceAfi mo cut 'f AT1 *Oo b'peAttfi teo ACA mo cojip 'flA m' AtiAm bocc A'f mo *Oo b'^eAfifv te mo ctAinn mo T>o beit ACA pem Anocc, - "OAth-fA cit> -pojAf A njAot - 'tlA m' AriAm mAft Aon '| mo cojip. An t>iAbAt if T>oi-|i6e t>Ait An peAfl fte 11AC Alt ACC tOCC, Aft peAX>Aib An beACA c6 t tli bpuit A fpeif nA 'nn mo co|(p. A C^'Ofc t>o C^OCAX) 1 'S t>o joineA-o te x>Att g O CA1T> AJ b^AC Aft mo ftA-O, An A-o A\ An "Oo tug tnfe Anoip 50 leop *oe HA TiAncAitt "oo tii cumtA Le piop-bAp-OAib piAjAtCA, Ann fAn t)An "OipeAt, Aguf T>O rhAip, (cui-o ACA) AtneAfg nA nT>Aome 50 -oci cof AC nA h-Aoipe f e6. tli tiuttjiAit) tn6 ACC Aon ceAnn AriiAin eile -oe'n CfOpc fo, mA|i fomptA AJ\ An t An beACA ce=An -oomAn Christ who wast crucified upon the tree And who wast wounded oy the blind without an eye, Since they are watching to despoil me Alas that there is not a gad (noose) upon the three ! 2 The translation of this verse is much more in the metre of the original than that of the first verse, for though many of the Irish lines, and even whole ranns, may be found composed of trochees astriurd \ td'ffbrdth \ armd \ bhds,i-e., ThreethSre \ be my \ h&trtit \ sdith, yet the majority of the Irish lines will not read as trochaic ones at all, but the necessary seven syllables are made up of trochees, spondees, dactyls, and iambics if one may use these terms of Latin prosody indifferently, which gives the Irish verses a great deal of variety in the scansion of them. Thus the line The worms \ it is \ isdd | thought is an iambic one, while the following line contains two spondees and a trochee, and the third of the same rann is a still more compound line, to the scansion of which Latin terms of prosody are unequal. Though these verses are always written in ranns of 53 The worms it is a sad thought When I am brought under clay, My body they make their goal, For wealth or soul nought care they. My children care for my wealth More than my health, when all's done, They'd give, to get its control, My body and soul in one. The loathly devil, I wis, Whose business is to sow tares, Not for body, not for gold, Only for my soul he cares, Now Christ, for us who died, Crucified upon the tree, These three wait for me to die, Swing them high in death all three. I have now given enough of the poems which were com posed by the regular bards of the " Straight Metre," and which survived -at least some of them amongst the people until the beginning of this century. I shall only give one four lines with seven syllables in each line, they might perhaps be better read in some such way as this The worms, (It is a sad thought) When I am brought Under clay, Jly body They make their goal, For wealth or soul Nought care they. My children care For my wealth More than my health When all's done, They'd give to get It's control, My body And aoul, in one. 1 have, however, in my translations usually made the lines of these poems either wholly iambio or wholly trochaic The scansion of Irish Din Direach metres is a creat crux to continental scholars. I hope fc> examine them more i'uuy in my " Baird agus Uiixluigueaeht." Ann -A nDeAp-nAit) r\A bAip,t> TJiAtJA *oiApp6ip,eACr A scui-o T>An, AS Assume, AS CA5Aip.c, Asup AS cpotu p.ij\mne An Cpeitmti RorhAnAis AnAgAib nA "opoinse *oo fcp-eis cp.e A n-Aicp.eAC. t)tieAp.pAit) me cinx) T>e'n t)An po, 6ip ip T>AYi e t>o-beip e6lAp "oumn AJI mncmn Afi rho'O-frnuAinigte nA CODA if m6 "oe nA n- Ann fAn Am fin; Aguf if beAg-nAt cinnce me, 50 |\AiG curhACC An-m6fi AS OAncdit) -oe'n cf(5|\c fo nA t>AOine -oo congMil o Cf\ei-oeAm nA SACfAnAC. t)o finneAt) An piofA fo le 5 1O ^ A tDnpij-oe O h- 8otl)AfA T)O ttl 'nA GpAtA!^ T)' OJAT) SAn pp6lttf1A1f A im Ancoin i Lot>An. T)o t)i peipeAn 1 fgoilcit) nA tnbAfVo ful AJ\ f^Ag f e 6ifie ; if - *oo rspiot) An -o-dn Ann mo " t)Aij\D " StATl AJAT) A fljl CtHTlCA " plAin Ag 6ipmn, AS pliueACc, A$up AS A bpASDAil A ti|\e-t)ut(iAip T)6. T)o Cuif pe An CeASAps CpiopCAtse i geld 'pAn mbliAt)Ain 1608, A$up Ajup i n-Ancwepp 'p^ n mbliAt)Ain 1611, ASUP t)o cuipeAt) An teAOAp. ceuunA 1 scl6 An cp.eAp UAIJI AS An llOitti 'p.An mbtiAt)Ain 1707. T)o Cuip pe 1 sctO An leAbAip pm T)An pAt)A Ann A bpuil 88 CAp.At) lonmuin T6 pein t)o tuic 1 n- t)hi An T)An po An-coici6onn AmeAps nA nt)Aoine, A$up CA pe te PASAII i mOpAn -oe nA lAim- P5f\it)inmb. UApfAinsim cuit) beAs -oe Ap An leAbAp oo clObUAileAD Ann pAn U6im, Asup Ap lAimpsp-ibinn ACA ASAID p6m Ann A bpuit pe ps^iobtA niop cip.ce 'n4 Ann pAn LeAbAp.. t)t) t)oili5, -OAp Uom-pA, Ap-suinc nlop com-cp.umne ASUP niop pnApcA x>o cup. i 55 other poem of this sort, as an example of the way in which the religious bards disputed in their poems, arguing, reason- ing, and proving the truth of the Roman faith against those who forsook the creed of their fathers. I give a portion of this poem because it is one which throws much light upon the minds and mode of thought of the greater number of the Irish at that time, and I am almost certain that poems of this kind exercised very much power in keeping the people from the faith of the Sasanachs. This piece was composed by Giolla Bhrighid (Gilbride) O'Hussey, a friar of the order of St. Francis in the college of St. Anthony at Lou vain. He was educated in the schools of the bards before he left Ireland, and it was he who wrote the poem given in my " Bards and Bardism," beginning Farewell to thee man who composest," bidding farewell to Erin, to poetry, and to his friends, on his leaving his native country. He printed the " Christian Doctrine," or Catechism, in Irish, in the year 1608, and again in Antwerp in 1611 ; the same book was printed for the third time at Rome in 1707. He placed at the end of this book a long poem of 88 ranns or quatrains against a dear friend of his own who fell into heresy. This poem was very common among the people and is to be found in many of their manuscripts. I extract a portion of it from the book that was printed in Rome, and from a MS. which I have myself, in which it is written out more correctly than it is printed. It would, T think, be difficult to put into verse more compact and neater arguments. There is a note written 56 ACA n6cA (f SIU'ODCA le peAnn) no finne S. O n-ApSA'OAin, AJ\ AOID T>uille6i5e Ann mo c<5ip-fe o'pocldijt nA S5f,iot>n6i[i 5Aet>eils te 6. O RA$AUAI$, AS ftAt) 5Uf\ AJ\ An tllAotrhuipe tTlAC CJIAIC,* Aip AJI tpACCAf f UAf , tbo junne O h-6ot>ApA An DAn po. Uof AIJ- eAnn An T)An Ann f An teAt>A|\ cl/6t>UAitce mA|\ f o, "CfUAJ tiom A compAin -oo cofi." -Acc pA^Aim AmAC An -OA j\Ann copAi$. teAf Aijim An T>A opeicpeA mAn t)O tit) CAC. *OA bpeicpeA ITIAH T>O cix> CAC An cfoittfe ACA T)' cAfbui-6 o^c, bu|i trooficAcc T>O bu-6 teif tib, T)o tui^peA'o fib fein bup * ClTI 50 -ftAlb T1A bAljl-O -QIATIA COTTI JCU^ f1fl AtlAJAIt) AH tiiui|ie feo, ni jiAib An peA^ bocc t/eAC com h-otc te cui-o -oe TIA oAoinib x>o cAinij 'TIA "OIAIJ b'Af CeA|\mAnn-tTlAC-Cf AIC i jcontiAe peA|imAnAC e pein, Ajuf TapAn fe i gcoriinui'oe cAjiCAnAC teif nA bunnA-OAib trio^A gAe-OAtACA i 5Cui5 tJlA-6. Di eAfboj UomAnAC Co|\CAi5 'nA cot-ceACAji x>6, A5Uf "oo fAo-p tTlAot/tritiijie e, C^IAC, nuAiji bi fe 1 5concAbAiftc bAif. Uinne fe An nix> ceu^onA le CUIT> "oe nA fA5A]icAib noriiAnACA nuAift bi bAoJAL of.fA. niop fSt 110 !^ r jei|i-leAn, A^uf nioji niAf.b f e -oviine Af bic. If cof muil 50 fAib A beAn 'nA CAcoilceAc 1 j-coTVinvn-oe, Ajuf tj'iompAij A CUIT) TTIAC ff,eifm 'nA UoriiAnAi jib, tio if cofriiuit nAC fiAib fiAT) AjiiAni 'na bpf-orefcunAijib. "Oei^ cui-o 50 bf UAif f e fein bAf 'nA CACOilceAC. t)f,oc-x)ine AccxminefAoJAtcAe . . f UAift f e mof An f Afobpif consbAij fe fein, Ajf A ctAnn 'nA XMAIJ, 5f.eim -oAinjeAnn Aift. bi fe 102 btiA-OAin -o'Aoif nuAi|i -o'etis fe. CtiutuJA-o fir nAji ijoilt of.od-AijneAf nA mbAf.-o Aif ! 1 Although the religious bards were always BO bitter against this Miler, the poor man was not half so bad as some of the people who c&me after him. He was from Termon-Magrath in Fermanagh, and he always remained in friendship with the great Gaelic families in 57 iu ink made by O Hargadain or Hardiman, on the side of the page in my copy of O'Reilly's Dictionary of Irish Writers, saying that it was about Maolmhuire or Mller MacGrath 1 of whom I have spoken already, that O'Hussey made this poem. The piece begins thus in the printed book "0 companion, I pity thy case." But I omit the first two raniis. I have amended the ortho- graphy a little. SAWEST THOU AS OTHERS SEE. Sawest thou, as others see, All the light from thee cut off, Thou wouldst know how dark thou art, Thou wouldst start instead of scoff. 2 Ulster. The Popish bishop of Cork was first cousin to him, and Miler saved his life when he was in danger of death. He did the same thing by several Popish priests when they were in peril. He neither plundered, persecuted, nor slew anyone. It is likely that his wife was always a Catholic, and his sons turned Papist also, or indeed it is likely that they never were Protestants. Some say that he himself died a Catholic. He was not a vicious but a worldly man. He gained great wealth, and he, and his children after him, kept a firm hold of it. He was 102 years of age when he died a proof chat the insults of the bards did not much affect him ! 2 This translation is in the metre of the original, with the exception mentioned in iny last note, namely, that my lines are trochaic, while many of the lines in the original will not scan as composed of trochees. This may be taken as said once for all about " Great Rannuigheacht," and indeed about most of the Dan Direach metres. Also my lines do not all end in monosyllables, which is, however, de rigucur in the original. Literally : If thou wert to see as everyone sees The light that is lacking to thee, Thy darkness would be clear to thee, Thou wouldst understand thy own condition [observe the curious change of the verb from the singular to the plural, in this verse, " da bhfeicfed," but " do Ihuigfeadh sibh "]. 58 T)o tvMjfe jeuri jriiAnAc jtAn *Oo OAttA'6 i -O'A coit peiri, nAC otAfitA tib-fe o cuif t)o poiftpeAX) cu 6 T>' pem. T>o T>'f.uticAcc -oo Ace 50 jctuin me rmfce Af, 11-0615- OcAfi rutririeAc tib x>o TJ' c-pAxt* tlAC 1/615 tArii tiA5A TI'A coitt. xVo' joipe 6 IIAC [B]peAx>Aitn -out Cuif-fe cujAtn A|i fon T>6, 'S Aft CAi^foeAf A|i pirmpeA'H Cuif c' eAflAince t>e t>' An T>At/t ACA ATI Ho An i An coil te mi An ATI T)o cuiji An ceo fo AJI -oo treilt, Soittfe An cfieixMrn nAC tei^ xuic. i An cuijfe, mA'f i An 1f cionncAC te T>' cuti CAJI ceitt, t)iox oftm An cuijfe t>o 00^5 'S bio-6 cofj nA rotA ojic pem. An cutspe i-p cionncAC ti A 5 f "ouic A tei5Af fUT), Cjtei-o 6'n eAjtAif b|iiAt|iA T)e 6'f T3i noccAff fem A -pum. "t)A HA-O" Y^n teAbAji, nAC 1" .1. If x>o'n eAjtAif noccAf "OiA A jtun. Thy sharp sunny clear intelligence It has been blinded of its own will. Alas that there met thee not at the beginning A physician who would relieve thee from pain. To thy succour would I go myself Except that I hear 'tis surely the worse That there is a venomous disease with thee destroying thee, That admits not the hand of a leech near it. Into thy presence since I cannot come, Do thou send me for God's sake And for the friendship of our ancestors before us, The case of thy ailment, of thy own free-will. 59 Thy intelligence once bright, Borne so light on soaring wings, Now is clouded ; since the Will Takes its fill of worldly things. As physician, I were come To thy home with wholesome speech, Long ago, but that there are Those who bar me from thy reach. Since I cannot come to cure, I conjure by God's decrees, By our friendship's holy tear, Let me hear of thy disease. Is it Reason, clouded still, Or thy Will with worldly breath That hath made thee dark of mind, That hath left thee blind to faith 1 If thy Reason be amiss I for this have cure I hope ; If to wrong thy Will be prone Thou alone with it canst cope. If at fault thy Reason be Let us see what makes it dim, Through His Church speaks God. Believe What she doth receive of Him. Is it blind that the Understanding is ever, Or is it the Will with the desire of the body, Which hath cast this mist over thy reason, So that the light of the faith is not visible to thee ? Be it the Understanding or be it the Will That is guilty of leading thy sense astray [literally : " of putting thee beyond sense "], Let it fall to me to compel the Understanding, But let the compulsion of the Will fall upon thyself. If it is the Understanding that is guilty with thee Here is for thee the cure of that, Believe from the Church the words of God, Since it is to her He himself discloses His secrets. 60 t)l-fe CftAt, nOCCAf A f -D'A 6e.fiT>A'6 -ovnnn SpiOfiA-o "Oe fie A h-Aif "oe til bl Afl n-teAflbAlA, 5 A OCAim t}6 (?)* An pApA 'f A njAbAnn teif 1f i ATI eAjlAif A -oeif; me. tli bf.uit eAjtAif eite ACC feo T)o jeAtt T)1A -D'A -oeAtittA-o pn tonroA fjfiiobcuin 1 -ib -D'A ^IA-O BAjt/Alf f6-pA1Cf1OTinA Cfll'ofC tlAc 5cui^pi i 6e i fiof 50 bjtAt. T)o'n CAjtAlf tlOtTlAnCA ATTIAin To coiniteA-6 % fo T>Ail 30 ft^iof ACA AiiuAf o Aimfiji frpiopr SATI ctAOctox), JAM oit, JATI fSf'or- SAC eijiiceAcc tAimj JIIAITI, ITlAtt t)O tfllAtt T1O 'f fin, ni || eA^tAif r>o Aon cun) -oiob nAc tlA h-Ab^A-6, r^iAc, CAtbin ctAon no tuicei|i nAf 6tAon 6 tlo CIA be op orl 3 teATiAf -oiob guf Ab eAjtAtf Cr/iofc IAD * "5^ "orAim -66" = "CAX> 6 Aip A bpuit m6 AJ tAbAiftc" .1. ni fiiAccAnAd 6 ruitteAT) T>O HATI Ai-p fin. t = Aft An -ooriiAn lomtAn. % = T)o coim-iioriA-o. = 1f jniOTn fin Aif A ftpuit fiof AJ c&t. || = " nA6," MS. To her indeed he discloses his secrets, "We have John proving that to us and Paul, The spirit of God by her side ever, Does not be astray, why say more (?) The Pope and those who hold with him That is the church I speak of, There is co other church than this For us on-this-side [the grave] in the whole world. 61 God doth keep her free from smirch ; With his Church his spirit is ; John hath said it, T < nl hath said, Thou hast read it, well I wis. By the Church I mean the Pope And the group by him that hold, Ye shall find no other Church Though ye search till ye be old. God htth promised thou hast read What he said, and thou must know Christ's church visible to all Ne'er shall fall nor be brought low. Of the Roman Church alone This ie shown the truth to be. Since the death of Christ, it stood Unsubdued, self-acting, free. It hath stood, but where are gone All the spawn of lies and strife ? Every heresy that came Brief its fame and short its life. Let i.ot Calvin dare to say - No nor Luther self-enticed That the men who follow them Are themselvea the Church of Christ. God promised \IL proof of that There is many a passage of Scrip- ture with you which says so The visible church of Christ That it would not bt> put down for over. Of the Roman Church only Has this been fulfilled a well-known thing It is from the time of Christ down, Without change, without want, without destruction. Every heresy that ever came Slowly it travelled or short it lived, Consequently they are not a church for Christ Any portion of those who do not speak of him. [I'-rhavs :< should lead cuix> -oiob rotn A tAOtiAp -dt|t, i.-e., ; ' SciTn" of those wfio speak abo^:' Him are, not of His cf-.urch."] Let not indeed Partial Calvin say, Nor Luther who swerved not from a lie, Or whatever people cling to them, That they are them- selves the Church of Christ. 62 C1A be eAjtAlf tOAnAf f1AT> tTlA 'f i fin An eAjtAif pi CionnAf feiff.A;x> Cftiopc AJI "Do f;6if; A n-A'DtriAlA pein Cuij cewtJ bliA-6din cAp; An eAjtAif UotnAncA dAi-6 \)wo h-i AtriAin An lonnAnn -of An uAif fin fACHAmenc, m6'6, A'f beup, m, ceAjAfj, comAcc, b|iij, tllOfl ACJ1A15 f 1 A fCAIt) TIO i 'n Am fin -oo bAt)A|t Ann xJiitjie nAoriicA, ctAnn DO "Oi Afc A bpuit AgAinn Anoif 1f 1AX)-f An "DO teAJAfJ 1AT). A 'n Am pin cAinig 6'n U6im PA-OJIAIS nAomtA Ajt coif AC A bptiit AjAinn Anoif 1f e fin -oo teAgAfs -ouinn. An cjiei-oeAm "oo ceAjAfj -ouitin PA-OJIAIS but) -oeifgiobAt "O6, tTlA T>O c-peijf eAm p.ionnAim CIA h-i A taAip; ^00 c *Aliter, "cionnAf fAo^f.-Aix) Cjiiofc tDo-jfieif = 50 bfiAC, f.iAm. J" Ap COIf. fUll," MS. " UCA|1 CO1fl flt," tCAftAf;. ITlA'f C6Af.C An tcijeA-6 fo if lonnAnn 6 Ajuf "PA-OJIAIS A1|\ AJI coif, fuii (.1. mOAf) -DO CAbA1f.C." = SeAn-poif.m = " cj Whatever the church be which they follow It never came [into existence] before themselves, If that [church of theira] is the true ohurch How shall Christ stand upon a lie ? According to their ovra admission For f've hundred years after Christ The chaste Roman church It alon was the true church- 63 How of them can that be true ? They are new of mushroom growth Christ ye make untrue I trow If ye now accept them both. For the first five hundred years It appears themselves admit Christ's (our Roman) church was still Free from ill, with saints in it. As it was, so it is, pure, Sacramental, sure, and true, One in doctrine, faith and power, For one hour no change it knew. Holy fathers all this time Lived, sublime in deed and thought, All of what we teach to-day It was they who brought and taught. Then it was, from Rome, like flame, Patrick came, our souls to save, All that we believe to be It was he who taught and gave. Now that faith which Patrick brought, Brought and taught, which we did take, If you say that we forsook When I pray did we forsake ? The same for it at that time and now [are] the offering of the Sacraments, manners and customs, Faith, teaching, power, force, It has not changed its state ever (?). At this time there were in it Hoiy Father *, children of God, Everything which we now have, It was they who taught it. At this time there came from Rome Holy Patrick with favourable journey, Everything which w: no* Jiavr., It was he who taught it to us. The faith wlrch he taught us [I mean] Patrick .vho was God's disciple If we nad forsaken it, I ask of you wbat was the time at which we forsook it? 64 CJ1AC fA Aft Aft n-eAjtAif, t6ift -DO CA&, A Aft t.Oft5 11A n-eAfbAl, fAOft Aonx>A, coiccionn, tiAotii, "oe Ay l*Oft5 nA n-eAfbAt* ACA tli beAj oAtn T>'A oeAftbA'6 -po A n'OeAftnAlX) C^At) CAjtAlf Cju'ofC SAC nit) x>ioft -oo 5111-6 fi eAfbuij innci p6f "OeAjtbAX) eite A'f 16^ AJI fuT) Ap to|i5 A ceite -oe jtiAC tA peAt>Ani juf An tA Antmi. Av& Aft n-eAjtAip Aon-oA, teif, Aon co|ip cmAif5 5An ceitc mn, Aon ceAnn A|i An j-co^p fo AtA, HA bAitt, r^AC, -oo fieifi An cinn. Coiccionn, ACC cit* geAnmnui-oe i, gAbAi-o fi JAC neAc jie n-A toil, ACA Ann, JAC Aimfm Ann "Do ti Ann JAC cifi, fOf A]1 n-BAjtAlf fAOfl, t)eACA nAom AJ ceAjAfj -ouinn, 1onroA A miofibwil A'f A f AIX>, t(5fi -oo 6AC -O'A oeAjibA'6 ft). * .1. AbfCAtt. t "ni fe Anoif," MS. tli't An ^ Ann fo Ann f An teAbAji ctobwAi1.ce ACC CA fe Ann mo tAirii-fgfibmn pein. Signs [notes] too [that] are in the church of God [are] in our church, plain to all, It is on the track of the apostles, free, One, catholic, holy ever. On the track of the apostles it is, No small [arguments there are] for me proving this. All that the first church of Christ did, Each thing of them she [our church] does still. There are bishops still in her, Another proof and plenty for that, 65 In the Church of God are notes, And these notes are in our own, Apostolic 'tis, and free, Holy, Catholic, and One. Apostolic is our Church, Those who search both see and say : All our early Church observed Is preserved with us to-day. We have bishops each one knows, And our foes themselves allow Bishops in unbroken line Down from Peter's time till now. One our Church is ; see in it Many members knit in one, One our body, one our head, One when all is said and done. Catholic she is, though chaste, All who haste to her, the fair, She receives them. She is blest East and west and everywhere. She is holy, free from taints, Lives of saints attest the truth, Many miracles she wrought, Prophets tanght her from her youth. On each other's track constantly [following] From Peter's time until to-day. Our church is unified [one] moreover. One composite body without concealment are we, One head there is over this body, The members too are according to the head. Common [Catholic] but yet chaste is she, She takes every person by his will, She exists at each time and ever, She was in every country, east and west. Holy moreover is our free church. The life of saints is teaching us [that]. Many her miracles and her prophets, Plenty [of proofs] for everyone proving that 1 66 flA fijne-re* TTIAIC A j;-ciAtt "gAjt n-eAjtAip-ne juAni ACAITJ, Sijne cot>AfipnAt if otc bjitj '5 Ap n-eAfCAifvoib biop t>e 511 AC. nAc 1A1> ftn !Tlun[A] bux> pA-OA Beic X-' Ab i feo AtriAin An eAjtAif cAi-6 oo cos CU1OSC. t)o pintle b^Aj te T)IA -oo cfei-opeAT) X)6 T>'A 6 te OAOimb AtritAi-o fin, if 50 rroeutiFAT) pe. T)o t>fvif f6 "nA c|\i mOme tug -oo boccAic A|i fAi-objieAf bocc, "Do ^615 umtAcc A-p A roit pem, c I 6b AIJC 'nA mnAoi, mAriAc yd TJO bi fe. 1f bj\e^ f6-tuipon<\ An -OATI fo, ^guf if cofrhuiL 6 teif AD t)An -oo f5fi otl Art hAolrhuipe 1Tlic C^Ait. CfA6cAnn An pie iomU\n nx\ "oiAfpCi^eACcA it)i]i An t)^ Civeit)- rii. 1 ocAoitt tuiceAp -oeip f6 gu^ ttjitf f 6 Ap An m6it> oo tug f * CA An pile AJ tAbAi^tc Ann fo A|i " nocAib " nA h-eA5tAif e, 5lAox>Ann beltAjimin 67 All these notes and signs have we, Plain to see that they are there ; Signs the opposite of those All our foes are found to bear. Other proofs could I give too, But these few may have sufficed, Proving that our church alone Fills the throne set up by Christ. This is a fine intelligible poem, and is rather like that one which O'Duffy wrote against Miler MacGrath. The poet goes over the whole ground of the dispute between the two religions. About Luther he says that he broke the vow which he took as a monk when he married. He has told his God a lie ; Why should I believe him then? He has lied to God, we see ; Why should he not lie to ment He broke " the three vows he made to God." He gave up poverty for poor riches, He forsook humility for his own will. A black Caitteach (nun) with him for a wife, Although a monk he was. These signs good their meaning With our church they ever are, Signs contrary [to them] of evil import Have our adversaries constantly. There is many a proof that not they [are Christ's church] If it were not too long to enumerate them Proving that it is this [church of ours] alone Which is the chaste church which Christ built. 68 tTlA'f olc tuiceAji teif An tipile, if meAfA leif " C-dit- tm." t)eit\ f e "O 1 - AG tiitc DO sni-o feo. t)e T!)IA 5t6ftiiiAtt otc An ciAtt/ [1f] lonnAnn oo-fAn Af fom A JIA'O tlAC bpUlt T>1A HA "t)1A. f 6 i 5c6ilt niof mO ' tli AbfiAim 50 troeA|inAi i 6 fO'Hi A'OAtr|iAnAf A'f joit) 50 teojt, Ace gibe no -oeAnpA-o IA-Q tTleAf A^m TIAC c^ ei-oce A|t *t)iA A f6 i teit -66 An Coif if gfVAnnA Aguf if tni-nA'oufv6.A, -Ann fxin |VAnn le^n^f pn, A 6 troeAnnAi-6 'S HAC n-oeAtinAi-6 pof IAT> -oo A-teii\ fe, A l&n -oe neitit> t>^ineAf teif tf.tnt te f.AgAi fin Cpei-oeAttioiinc A|\ fnAt>nuife nA mA|\ -Dot^emnA -OAOine IA-O ft f5f\iot>At> bit. t)o bi pof ATI CionmA nuAt, SeAtAt) AnuAf cAji eif CjiiofC, 5 An rSt 11 ^ 116 -^t 1 cuimne -oo jtiAC, 'S -O'A ctiei-oeAth AS CAC -oo fi 69 If the poet dislikes Luther, he dislikes Calvin more. He says of him : This man makes an author of every evil Out of glorious God bad the sense It is the same for him consequently As to say that God is not God. He throws doubts upon Calvin's morals, and leaves us to infer more than he says I do not say that he did that, Adultery and theft in plenty, Hut whoever would do such things I do not deem that his voice it to be believed in the matter of God, and he imputes to him a most abominable and unnatural crime in the verse which follows, saying I would not acquit him of never doing it, Or even of not having done it constantly. There are, he says, many things concerning the faith which are not to be found in the New Testament. We must receive these things on the witness of the Church, as people received them before any book was written. The New Testament was moreover Down for a while after Christ Without writing, in remembrance constantly, And believed by each one ever. T)eif\ 70 it> b6 At>eiji HAG jcpei-oeAnn fe A6c -oo'n Ssfuopcuijt f.ein AtriAm ijim -oe An 5Cfteit>ceAn leif fe An fsfiiopcuif; fin An bf.ACAit> 'fAn S5pioprviifi llo niA t)o contiAific, CIA An SoifjeAl tucAif -oo ttetc pioji, toiDAif jAn tpij Ann ? A'f i An coil if aonncAc |t SlAn lib, ni bAimm-fe 61, teijeAf m jeift f.e h-Aif, -fA 50 mAic i. An "O^n leip ^n f^nn fo An c-AoibneAf-fA, JA ocAim -66, SBA^ ji mAifpeAf, ni mop An piAn cuiltueAf; Af. A fon -o feo cpe ti'otA ft 1 n-AitipAf nx\6 n"oex\CAit) -An T>-5n fo, eile cofttiuil Leif, XMTI^C 50 p^i^fin f nAC |VAift cuttiAtc rh6|\ ACA le t)xioine DO Consult 50 fex\fttiAC 1 5-C|\eiT)eArh A n-AitpeAC. An^jxMt) TMoitie -oo fgfio^ ^5 u f "o tei$ IAT) f o, "oo Cuif S^cfx\nA An P|\imeit) t)oul- A 6iT)eACcA Aguf t>! lonjAncAf uipjii 'nA fin f^ n^f feut) f! nA -OAOine -o'lompfi-o ! An An cip pn Coit>Ce Aon nit) ttAineAf le n-6ip- tnn Aguf te mumncifv nA h-6if eAnn ! 71 Whoever says that he does not believe Except in the Scripture itself, only, I ask of him is it believed by him That that is the Scripture which he has in his hand. Did he ever see in the Scripture Or if he did see what is the place ? That the Gospel of Luke is true That the Gospel of Thomas is of no value ! Finally he says If it is the Will which is guilty with you Farewell to you, I do not touch her, Her cure she doth not receive willingly (?) Well do I know her. and the poem ends with this rann against the worldliness of his friend This delight why say more Short shall it last, not great is its worth, The pain that is earned on its account This shall last through eternal agea. There is no doubt at all but that this poem and others like it went out widely amongst the people, and that they were very powerful in keeping them steadfast in the path of their fathers. And it was against people who wrote and who read poems Like this that England sent Primate Boulter with his company and was surprised that he was not able to convert the people 1 72 UA nA "OAncA t>o tug tn6 50 t)ci fe<5 cutntA Ann fAn cftije piAgAlCA fin Aif\ AJA glAO'OA'o T)An "OifteAC, cit) 50 bf.uil An " T)i|\eAC " fi<5 CAtn 1 ^cuit) ACA, leif An tneAD *oo t>i fiAt) cpuAiltijte. 1p coptriuit 6 nA corh- AfAlt) ACA lOnnCA, 50 t)|?Ull flAT) AffA Agtlf tAn5ATAf\ AnuAf CtigAinn 1 mt>e<\t nA n-OAome oo CAini5 cuix) rh6ji r>e "CAnuAib "Oon tli "OAlAig, -oo rst^ioti niof n\6 'n^ f6 ceu-o btiAt)An Af "DA fiCit) 6 foin. ACc CA|\ eif *oo nA feAn-t>Aj\'OAit> T)O tteit imtigte, oo tofAig An fgoit nuAt), -o'eipis fUAf Ann A n-^ic, corhAif eite "oo tAbAi|\c AfceAC, Agtif , i n-Aic nA p6m *oo corhAi|\eAfh Ann fAn tine, nioj\ A6C nA flOltAI-6 A|\ A|\ tt)1C OfXlg An jOtA, -OAncA 'nA n-oiAig Ann A opuit nAoi, T>eiC, Agf oO-'oeus t>e fioltAit)io lonncA, Ann Une. Ann fAn 5001*0 if m6 t)e nA nuAt>A f o 50 tnbionn A *oO no A cj\i o'poctAit) 1 line, Ag "oeunArh " cfirhAfOA bfUfce " no c6rhpuAime mi-fiA$AlCA te<5 pein, no te A T>6 no A cfi t)'f:octAiD eile i tAp nA tine teAnAf ; Agtif ni oionn Aon urhiif cinnce Ann fnA fiottAit)io AC-d 'f^ 11 ^ ne - T)'f AS nA nuA-6-OAifVo A tAn -oe nA -OAncAib feo 'nA n*oiAi5, Ann fAn f eACcrhA'6 Agiif Ann fAn occrhA'6 Aoif oeug ; Aguf m |tAib Aon cineAl f. itn^eAtc coic6inne AmeAfg nA n*OAOine Aguf but) rho TDO te6 'nA piOfATO f.A'OA fp1OI\AT)AtCA fgflObtA Af, An gcuniA fo, mA|\ AC^ " An t)4f Aguf An "Ouine," no " CorhjtAt) iT)ij\ An gCotAinn Aguf An AnArn," no 73 The poems which I have given up to this are composed in that regular manner which was called Dan Direach or " Straight Verse," although the " Straight " is crooked enough in some of them, on account of their being so much corrupted. It is probable, from the measures in which they are composed, that they are decidedly ancient, and that they were handed down from their being in the mouths of the people, as some of Donogha M6r 0' Daly's poems were handed down, who wrote more than six hundred and forty years ago. After the ancient bards were gone, the new school which rose up in their place began to bring in other metres ; in- stead of counting the syllables themselves in the line, they only counted the syllables upon which fell the stress of the voice, and they left poems behind them in which are ten, eleven, and twelve syllables in the line. We find that in most of these new poems there are two or three words in the middle of each line, making " broken co-arda " or irregular vowel rhyme, either with themselves, or with two or three words in the middle of the following line or lines, and there is in the line itself no certain num- ber of syllables. The new bards left a great number of these poems behind them in the seventeenth and eighteenth centuries. There was no kind of religious versification more common amongst the people, or which pleased them better, than long spiritual pieces written in this manner, like " Death and the Man," " Dialogue between the Body and the Soul," "The Final End of Man," " Death and the Sinner," or "The Ad ven- tures of Death." There were a great number of these poems 74 An "Ouine," no " An t)Af peACAC,'' no " 6ACcf\A An t>Aip." t)i A lAn -oe nA feo Aft oeul nA n-OAOine, Agtip Cxi fiAT> le Ann gAC " t)olj; An cf AtAtAip," 50 motv-rhop i tnuriiAn. t)ionn nA -OAncA fo, beAg-nAC tnle 50 I6ip, AS cuf i 5c6itl -oumn oiorhAomif Aguf neirh- nit) An cf AojjAil f eo, AS CAif DeAnc nAC bpuil Ann A6c A f 5AoitceAt\ no ft^m t>e'n 6e6," AJ t>puil Aon nit) A|\ pu bpeAtnujAt) A^, AgUf An " t)6AtA tAtt.'' AS fo f omptA Af " C|\io6 T^iseAnnAC An T)ume " OAn *oo t>i Corh coictionn fin 1 n6ifmn 5ji cuif\eAt) 1 5C16 6 i mt)Aile-At-CliAt '^Ar\ tnbliA-OAin 1818 te o SeAtbAit) 6igin. SAOII CUIT> "oe nA 'OAOinib nntAt) tT16|\ O "OAtAig r>o fmne 6, ACc ni fin. 1f pottufAC 6'n coniAf Agf 6'n -OAn 6'n Sgoil tluAitf e. cnioC "66i5eAnnA(i "oe'n t>ume. A oume, cuithnij "oo cjioc - A'f TIA CAIC t>'Aoif te bAoif nA CumAtin AH cfAosAit ct-Aom 50 Cix> gun Aoitdnti pmuAtn guji bAO5AlAC. Ci-6 CA c LAitJiji, tAn -oe VATI -oe ftAinte, tAn -o'Aitte A'f nA bAin CAil/ Af btAC beAj bpei 'S s^n tAifte i 'HA 1 This is pretty nearly in the metre of the original, a metre which with its many variations quite supplanted the various forms of "Straight Verse." Such vowel-rhyming as we find in "time" "lies," or " world" " troubled," or " first" " worse," or " sorrow" " hollow," is quite good enough even for most modern Irish ears. Whoever doubts this, let him examine the various ' ' In Meinoriam " verses published in our daily papers. 75 in the mouths of the people, and they are to be found still in every " Miscellany," especially in Munster. These poems, almost all of them, impress upon us the vanity and nothing- ness of this world, how there is nothing in it but a " sun- beam let loose, or a handful of mist," and how there is nothing worth looking to except God and the " life beyond." Here is an example out of the " Final End of Man," a poem which was so common in Ireland that it was printed in Dublin in the year 1818 by one Eamon O'Shelvy. Some people thought that it was Donogha Mor O'Daly who composed it, but that is impossible. It is evident from the metre and versification that it is a poem of the "New School," as I have called it THF FINAL END OF MAN. Remember, friend, thy end of sorrow, 1 Spend not thy time with lies and folly, Forsake the world troubled and hollow, Sweet at the first but worse shall follow. Though strong thou art and smart and smiling, Full of wealth and health, most lively, Make no boast, the whole are lying Unsubstantial shadows flying. Literally O man, remember thy last end, And do not spend thy age with folly and lies, The love of the deceitful world, that thou mayst forsake it, Although it is delightful, remember that it is dangerous. Although thou art strong, full of accomplishments, Full of health, full of handsomeness, full of beauty, Do not strike fame out of (i.e., be proud of) a little lying blossom, And sure it is more despicable than a shadow without substance. 76 nA geitt-f e TJO jiAftmAf no mAiteAp An cf AojAit, feo, Ap A jneifcib nA T>evm lomAt) fgteipe, pevic 5tifi x>e'n cfie ACA cti oeuncA, 'S An c|tAt eASpAiji gup cfie -oioc CIT> sup moji -oo two 6i|t A' T)o ctii-o Ai-p5iT> bAm, pt^Aif, A'f T)0 5AC, -00 CApAllt, A'f -00 CAOI T)o cAifleAin bux> jio bjieAj le T)o tucc eAlA-oAn ftiof AS T)o ttacc eotAif A oume, 6'f ctifce 1 gceitl tu, T)o cocAi-pi-oe biof AJ COCUJA-O JAC beite [Aj] -oeunAni A coiftieAjtA A^I bofro 1/eAtAn euxAin.* T)o conAi^ biof 30 conAjiAc beut-bmti, t)o bAinpeA-6 cttticce Af An eitic T>A jet|ie, A|i f AT) nA coiLte, coif COJ^IAIJ no fteibe, te n-A mi|ie 6tim -oo JAite -00 -oeunAni. SAC A n-oubfUf o cuf 'f At1 meAt)-fA lonncA f ur> OA|> mo cubAf ni't eipeAcc, C1-6 ACA1T) i 5-cuftAm o^tc, oc ni teAC pem IAT, A 5-cut f Ann eite J p An t)An f o, Agtif if cof- t>piiil f 6 f e^n 50 te6fv, tnA|\ > otit5t\A > 6 gup CUIYIAO An T)An f o te "OonnCAt) OtDAlAij -oo puAi|\ t)Af ^AOI 1244. 1f cinnce o'n miofuji Aguf 6'n g-CAnAttiAin nAC e "oo *0f. "ptei'6 tflAftcAin niic JIOHJIA" Ann A bpuit An " bo-ftt) ex>Ain " : puAiji me 1 n-Ab^AriAib eite e niAfi An Ajtif c^ei-oim guji b'e An t)eAfitA ACA Aift side-board. Do not submit to the affluence or the goodness of this world, Of its species (of wealth) do not make much boast, Behold that it is of the clay that thou art made, And that when thou shalt die it is clay which shall be made of thee. Though great is thy share of gold and jewels, Thy share of white silver and brass ard pewter, Thy cows, thy horses, and thy sheep, Thy castles that were very fine to see. 77 Take no heed of the creed or the wealth of the world, Do not boast of its host or its banners unfurled, Thou art made out of clay, into clay to be turned, And into the room of the tomb to be hurled. Though plenty of gold thou hold and jewels, Silver white, brass bright, and pewter, Sheep and kine, with swine ground-rooting, Castles and holds of untold-of beauty. Men of science to ride beside thee, Men from college, of knowledge like thoo, Cooks for roasting, toasting, frying, Costliest wines on side-board shining ; Though at thy back the pack be crying, Chasing through lawns the fawns swift flying, The loudest to call of all the riders, Pressing to speed thy steed untiring, Yet this is all to fall and leave thee, Hounds and lawns and fawns and deer too, All must fall, for all is fleeting, Churchyard walls rise tall between you. There are some fifty more quatrains in this poem. It is likely that it is old enough, because it was reputed to have been made, as I said, by Donogha O'Daly who died in 1244. It is certain, however, from the metre and language that it Thy men of science who are making-a-custom of visiting thee, Thy men of knowledge, O man, since thou art clever of sense, Thy cooks who do be flavouring (?) every meal, Getting it consecrated (arranged ?) upon a broad side-board. Thy hound-pack which are hound-like (?) sweet-tuned, Which would win the game from the fawn no matter how swift, Throughout the wood, beside curragh or mountain, In their fleetness to rouse thy valour. All that I have mentioned from the beginning to this In them, by my conscience, there is no worth, Although they are a care to thee, alas ! they are not thine own, They shall turn their backs upon thee when thou shalt be quenched in the clay. 78 f\mne e, A6c if "0615 gup b' 6 ceAnn t>e nA ceu'o-'OAn- CAio T)O finneAtt teif An 85011 tluAitb CAJ\ eif -oo'n T)An TMpeAC no t>ul AJ\ g-cul. 1f f.otluf Ad fin 6 nA tiAmeAf te feitg n-Ati-eitic Aguf le CAicige AS fo piof.A fimptiiie T)e'n cf 6|\c DO f.UAif me o C^fVAit), T)O Cu^lxMt) e 45 f &An Cilt-Conn.AiU,, f eA6c mile c^ot) f oi|\ "oe Uu^im i gcon- An f.e^n noirh A lOf A CflOfC 'gUf A flj TIA A dftucAijjceoifi neime, CAttriAn, A'f T>O -OOIIIC TO CU1T) fOlA Ajl C|1At1tl flA pA1f 6, te mif e TO f AbAit 6'n ojioc-feAf * C^AI-OCC. tuj mife ojioc-cuictuJA'o -ouic f6A-6 mo t>eAC4, AS pofSAitc T)o toire te neAjtc mo peACAi-6, nio|i pmuAt'n me 5^i cu TJO tug t>Am mo t>eACA lAeteAriiAil, CAtAm A'f CAince. CIA An mAit -OAm Atioif mo f > Ai'ODt ieA r f mo CAI^tJC bfteAJA, COmtUA-OAll.t tIA JAOtCA ! CA An bAf i tACAip 'f mo bA^AncAf f Jjiio be A, 'S jAn pA|foun Aic-fe CAim CAit/lce coix>ce. ni -oeAjinAi-o me pAoipt)in te f AjAfir nA 'S nioft lAjijt me congnAm mui^e T)o T)o nA boccAib m cug me -oeoc nA -oeif ce, Ace te ofioc-comtuA-oAfi cAit me * 6 SAC Aon bAf cjtAi-oce," wubAijic An peAfi. CA AH ceut) fo Afi Aon focAt beAj-nAc teif An sceux* fAnn Ann f An " ChotenA mojibuf," te UAif.cefi-6. t " Cumto'OAji " i 1 This is pretty much in the singularly unornate metre of the original, which scarcely diffe'rs from English. Literally O Jesus Christ and king of the graces, Creator of earth heaven and para- dise, who didst pour thy share of blood on the tree of the passion to save me from the destroying evil death. 79 was not he who composed it, though it is probable that it is one of the very first poems which were made by the New School after the " Straight Verse " began to lose ground This is evident from the lines about the hunting of the fawns and the visiting of the " men of science." Here is a simple piece of the same sort that I got from a friend who heard it from an old man in Kilconnell, seven miles east of Tuam, in the County Galway. THE MAN, BEFORE DEATH. Jesus Christ, O light of graces, 1 Ruling in heaven and earthly places, Who pouredst thy blood on the tree to save me From Death and the Devil who would enslave me. Alas ! how badly did I requite thee ! Ready was I to hurt, to smite thee, To open thy wounds by unbelieving, Forgetting that all things are of thy giving. What profit me now my case is piteous All friends, companions, wordly riches ; For Death is upon me with warrant written, Oh ! pardon ! pardon ! or I am smitten. 1 confessed not to priest nor to any other, Nor asked I for aid of Mary Mother, No alms to the poor has my hand been giving, I have spent much gold in riotous living. I gave to Thee a bad requital during my life, Opening thy wounds by the strength of my sin, I did not consider that it was Thou who gavest me health, My daily food, land and flocks. What good is it to me now my worldly riches, My fine friends, com- pany, or kindred. The Death is present and my warrant written And without pardon from Thee I am lost for ever. I made no confession to priest or friar, And I asked not the help of Mary Thy Mother, To the poor I gave neither drink nor alms, But with evil company I spent the hundreds [of pounds], G 80 A "6lA 1f CU ATI C-ACA1f1 Ulle-CUTTIACCA6 x>Am fpAf te oeunAtTi U-OACCA, mo pAi-oop eAf T>O TIA boicc m&\( x>ttuccA T) CU motAT) UACA TTlAfl bol/CATlAf CubAftCA. An -ppeAjfiA-o. T>'FOCAl A'f beAflfA-0 T>U1C "Oeun -uj^AiT) riiAit -oe AJ f AOc-pu T)eun pAoip-om TTIAIC tefA5A]ic no bfi -Ajuf IAJI^I conjnAtTi 6 tfluijte ttlACAif. puAi|\m6c6ip -oe -6A11 1 n-AmepiCA, -oo nA tAirhf5|\it)inii ACA 1 T)CAif5e x\g Ctjmx\nti eitje 1 tluxyO-e^tDfvAc, -o^n A pArt citnCioll cuig ceti-o line Ann,* -o'-dp t>' xMnm " -An tMf ^5Uf An "Oume," f Ann Ann, nA6 mifoe t)Am A jcup f iof , n f IA-O 50 IDAIC 'Ouinn t)A^ ArhAit nA n A|i An mbfOfgA^ longAncAC f|i6n-CAinceA6 fAtmA6 fin, oo ^lAnntJAig CpotnAit J nA meAfg. CA An T>uine, if cofrhuit, Ag lAfi^Ait) t^ntie An t)Aip T>O te ceifceAnnAib T>O Cu|\ AIJI, t>e PAOI -OeifieAt) tnA|\ f o. An DAS ASUS An -ouine. CAT) -Oeijllf A t>A1f ACA '5 AITl' eifCeACC tie QUAkejif AtiAbApcifCf no pp efbice|iiAnf, A'f JAC -DjieAm eite jni-o -oeipif jAn 5^n uj-OAttAf cuigfe no eAjnA * t)i ATI "OATI fo r-jtiiobcA 50 TJeAf , cirnciott c|ii fici-o btiAT>Ain 6 poin, ACC nt -fiAib Aon Aintn teif. DUT f5jiibinn ChonnAccAc i o'n gCAtiArnAin, ctieix>im. God, thou art the father Almighty, Grant to me space of time to make a will, I shall give my wealth to the poor like dew, Thou shalt get from them praise like fragrant perfume. AXSWER. 1 shall receive thy word [prayer] and shall give thee a short space, 81 God, thou art the almighty Father, Grant time my mind and my sense to gather, Till I give to the poor like the dew not counting That their prayers may praise Thee in incense mounting Answer. 1 accept ; and allot thee one short space, Make use of it wisely, and earn grace, Go seek a confessor, priest or friar, And pray unto Mary with prayers of fire. I found in America a copy of a long poem, amongst the manuscripts preserved by the Gaelic Society in New York, in which there are about five hundred lines, called " Death and the Man," in which there are a few verses that may be given here, as they shed some light on the opinion the Gael had formed of that wonderful nose-talking psalm-singing crew which Cromwell planted amongst them. The man, it appears, is trying to keep the hand of Death off him by putting questions to him, and at the last he asks him in this fashion : DEATH AND THE MAN. What sayest thou Death my last breath is speaking 1 Of Quakers, Anabaptists and Presbyterians, And all others who rant and cant unceasing, With no understanding and less teaching. Make a good use of it, earning grace, Make a good confession to priest or friar, and ask aid from Mary Mother. 1 This poem of about 500 lines, was beautifully transcribed apparently about 60 years ago, but there was no name to show who composed it or who transcribed it. It was a Connacht composition, if one may judge from the dialect, or certainly a Connacht trans- cription. This first verse shows the metre of the original, but I have not versified the rest. 82 CA Ati t)Af cineAlCA 50 te6p, A^uf ceifteAtin f 6 teif An ty^eAfi Agtif oei]\ pe 50 T)eijiim JAC oume nAc jj-cjiemeAnn, 50 n- go fionjiui-oe futAin JATI cumAnn An nAeth-r'pf(i'o Chi-oim nAc peAii f AJAJIU ctim ceAjAifj oo 'flA >, ctoi-oeAji, fjinneAji eitte, CeAnn-ui'oe b|iAT)Ac, f-jiACAi-pe jjAtVoA tAb|iAf beAjil-A. i^it) fiotlA no ticift 1 beu|if A, gAn fcuiT>eA}i -OIA-OA riA ciAtt leijinn, SATI tAi-oionn 6Ab|iAif "pftAincif no C|iAt bnaeAnn A njoiie AJ ^eucAinr te 1TIA T>ei|i An -ppiofiAt) teo ceAjAfj "oo oe 1 bpuilpn) mAfi CA cjie, A-fi pAiTUji, ni" 1 meAf ACA AH Aon coji. nuA-o-pAi-oiji bu-6 tAitneAniAc O'A meAtiAt/. i^re An obAifi 1f mAtlAi5ce An ceAjAfj cjiofjA-o -oo tlAoith o'A^AttAX) if mAttAi^te An beuf -pm, no T)eifv An t)Af teif, -pAoi -beifteAt), iu\6 n-6ifCpi-6 f6 teif A tintteAt), i 50 ttpuit fe -otil t>'A ftuAtA-6. Uof AiJ AD oume f5AfmfiAite Atin fin A f?AOipTin T>O 130 gunbe: A AiAiji nA njjiAr cAftAif -ppAf 6'n CAJ OAm, 'S nA teij; An ruAt buAtA-6 1 nV eAX)Ati "Oe n6f puice muice no CAOJIAC, 50 n-oeunf AT) m'uriitAcc A'f f An 83 Death is good enough to argue with him, and says cour- teously : I say that every person who believes not shall die, Eternally and for ever, without love of the Holy Spirit, I see that [they think] a priest no better for teaching doctrine Than a streepach of a putrid lying clown. A cobbler, a clothier, a thong-skinner, A tailor, a butcher, a deceitful cutler, A thievish merchant, a harlot extortioner, A foreign old hag who speaks English. If they recognise a syllable or a letter in a verse [it is the most they can do] Without godly study, without sense of learning, Without Latin, Hebrew, French, or Greek, When their appetite is looking for a feast. If the spirit tells them to teach doctrine They stand up in a pulpit like ineffectual hags (?) For creed or for paternoster they have no respect at all, They have made a new paternoster that was pleasing to their stomachs. It is a cursed work [they say] to hear mass, It is a cursed doctrine to observe fasting, To intercede with saints, cursed is that practice, Or alms or a mass for a soul at the point of death. Death says to him at last that he will not listen to him any more, that he is going to strike him. Then the terrified man begins to make his confession and to pray : Father of the Graces, grant me respite from Death And do not let the axe strike in my face After the manner of [slaying] a goat, a pig, or a sheep, Until I make my submission and my last repentance. CiomnAijim m'AriAm oo'n Cpionoii) tiAomcA A'p t>o nAom-ibpcAit' A'p -o'Ainstib i ti-empeAcc, 5 S mo copp t>o b'otc, oc oc ! no peipcib, "Do pinne opuip A'p cnuc A'P eijceAjic. An cpAt bi [pe] 65 niop mop A oeixj-beApc, Act cl/AmpAji, pAttfAcc, iomA-o eicij, t)A f A-O A 61 A'p potc but) mem teif, t)o bi Ap meifse 'f AJI uijieAfbAi-6 ceitte. Oc ! fe [An] pteix> (?) cui^ me f AOI ceite (?) tlAc ftAib beAnn AJI oibjiib T)e 'jAm, fli fiAib beAnn Ap pAixnp TIA cjte 'gdm, 111 cujAf pAice no CAt>A* le -oAonnAcc. T)A bpeicpinn An bocc ip mA5A-6 letp -oeunpAinn, X)o b'f eAjip tiom rS^^'^S " o ceitjeAn ^AOI ceite 'HA pijm t)o cAbAipr; x>o "ouine mAp t)eince, "Oo bi me cAix>6peAc tiAibpeAc ptei-oeAC. t)t> mop mo meAf Ap mo fS^'m jit, tli ciubpAinn uppAm x>o x)Uine AOfCA, T)A f CAbAp A bpotA A motAT) A "ocpeicpe tli oeAptiAf mAit Ap f tAit jAn gAot tetp.f tli'op togbAf An pojriiAp 'p An to speine, Choj me An co^At, An cpuicneAic niop teAp -o Chuippinn mo comAppAnieJ cpi-o A ceite, X)o 5nit)inn peApj 'p ip P.A-OA 50 peijpinn. ComAipte m' ACAP 'p A teAjApg niop teAp -o fliop bpeApp tiom A beAnnAcc 'nA A mAttAcc Ap Aon cop, An nix> nAp joit) me jofopinn -OA bpeu-opAinn, An nit) oo cputnnij me buv mititc me 'JA peudAin. * .1. OAttAm. l,AbAipceAp mAp "CATJA " m ApAinn pop e. tip piop-$AOx>AtAC An pAx) po. Hi "1 mopAn Ann Antnvi TJO emeAX) TO'A A5Aipr pm mAp peACAt) 'nA n-AJAix; p.ein 1 %recte, "cuipinn mo comAppAnnA." 'p Arl 85 I bequeath my soul to the Holy Trinity, And to holy apostles and angels together, And my body which was evil, och ! och ! to worms, [My body] which practised lust, envy and injustice. When it was young, itg good-deeds were not great, But cheating, falsehood, 1 much lying, No matter how long its drinking and carousing it liked it It was drunk and in want of sense. Alas ! it was the spite (?) that confused me (?) So that I had no regard for the works of God, I had no regard for pater or creed, I never gave a rag or anything through humanity. If I were to see the poor man, it is mockery I would make of him, I would sooner have a shilling to add to another, Than a penny to give to a person for alms : I was showy, proud, disputatious (?) Great was my regard for my own bright beauty, I would not give reverence to an aged person. No matter how good his blood, his renown, his accomplish- ments, I never did good to a chief without that I was of kin to him.' 2 I did not take up the harvest on the sunny day, I took up the tares the wheat I did not see I used to put my neighbours into confusion, I used to act [in] anger and it was long before I would make peace. The counsel of my father and his teaching were not plain to me, I did not care more for his blessing than for his curse, at all, The thing I stole not, I would have stolen if I could, The thing which I collected I was often regarding (gloating over?) it. *Thus my old friend, the late John Fleming, translated these words when I showed him the poem, but in Connacht they would rather mean, "quarrelling, laziness." 2 The making this a reproach of conscience is a very characteristic Gaelic trait, and see'm to me to show that the poem is of earlier date than the language would lead one to expect. 86 te cojip f Atnte CAim f AOI AS ATI Aipjuonn J O6iTiiiAAfiA stun pum ni c *Am nA pAintie bux> cotiifiA-6 Se Ationn 'p AnAtt -oo bitinn A$ f eucAinc CIA ACA bux> h-mneAtcA T>eife i n-eut>AC, Cum 50 meAttpAinn JAG 615 t'p euT>jMinn, T)o fAoiteAf peAltA-6 te ceAlsAib AM me fomptA eite no "06 ^f r\A fo, A ttpuit C1T) ACA cumtA A|\ n\6t> n gcopp Aguf ^n An^m no IT>IH An mt)Ap An t)uine ecc. CA fiAt) lomA'OAtfiAit Aguf fu-o tlOfCA T)O f^1f mo bA|\AttllA-f A, ACC T)O CU1J\ nA TJAOine f peif rh6i\ ionncA. Hi 'l piop AgAm CIA An AIC 1 n-6ipinn 1AT) ; t>l fiAT) te fAjAit Ann 'f gA6 4ic T>?, cjieiT)im 50 mbAmeAnn An CUIT) if m6 ACA "00 tuije UlurhAn. "Oo beij\ SeAjAn O T)AtAi$ -OA ceAnn oe'n fo " AigneAf An ptieACAig teif An mt)Af," "Siof mA An AnAmA teif An gcolAinn " Ann A ftp uil niof mo 'nA f e ceu-o Une,Acc Tieip O "OAlAij 50 pAib f IA-O fo cumtA te pAT>t\Ai5 "Oenn i 5-con*OAe ptiojvutAipge amciott ceitpe pidT) btiA^An 6 foin. tli't Aon e6tAf AgAm ^ein Af A n-uj-OAjVAio, ACU meAf Aim nA6 nAit) PALAIS T)enn A6c iAt) "oo teAfugAt) Aguf DO meut)ugAt), ACC ni f?euT)Aim beit cinnce t>e peo. CA cuit) rhAit Ann pnA OAncAib feo * "An nA pAi-otie bu-o corhttA-6 DeunAtri " fAn MS. tCA An tine feo ceAfCAt, ^115 me Af jiAnn eite e. 1 Literally : "on a Sunday of Sun." The sun is universally sup posed to danoe on Easter morning. This used to be the belief in England also. Of. Suckling's lines in his ballad of The Wedding " But, oh, she dancea such a way j No sun upon an Easter day | Is 87 "With a body of ('. e., through dint of) greed I am in captivity : At Mass on a sunny Sunday 1 (or perhaps on Easter Sunday) 1 The second knee under me I would not bow (i.e., I would kneel upon one knee only). At the time of prayer, it is conversation I would make. It was this side and that I used to be looking [To see] which of them was the neatest and prettiest in dress. That I might deceive every maiden if I could, I thought to deceive with the deceits of the world. I shall give another example or two of these long poems composed after the manner of a dialogue between the Body and the Soul, or between Death and the Man, etc. They are numerous, and to my thinking a little wearisome, but the people took great delight in them. I do not know in what part of Ireland they were composed ; they were to be found in every part of it, but I believe that the most of them belong to Munster. Shaun O'Daly gave us two of this sort, " The dispute of the Sinner with Death," and the " Confer- ence of the Soul with the Body," in which there are more than 600 lines, but O'Daly says that these last were composed by Patrick Denn in the county Waterf ord about eighty years ago. I have myself no knowledge of their authors ; but I think that Patrick Denn did nothing but trim them up, and perhaps lengthen them, though of this I cannot be certain. 2 There is a good deal in these poems which reminds us of a Wesley or a Whitfield. The peasant in Connacht thinks, so far as I know him, that God is merciful and that he will save half so fine a sight." Of., also Cleveland's poem of the "General Eclipse" "Ladies that gild the glittering morn | And by reflexion mend his ray | whose beauty makes the sprightly sun | To dance as upon Easter day | What are you now the Queen's away ? " 2 My friend, Father P. Power, ascribes the poem to Denn. lie has just edited it with a short life of Denn. 88 Weptey n6 WnicpeVo Ann An -otnne-cuAice 1 sConnACCAiti, Corn Aitnijitn-pe 6, 50 t>puit *OiA Cfi6cAif\eAC 50 f AtJAlfAit) p6 J:AOI -6eit\eAt> nA T>Aome, ACc AriiAin ouine AJ\ t)it ACA cionncAC 1 ntJpoc-Coifi .Aft pxvo, A6c OximnAijeAnn CM tie fsfiot) An t)An fo, ixvo, Af ewo^n. AS fo cuptA |\Ann mA|\ fomptA, Ag t>A5Aif\c A|\ An DpeACAC AS f\At) teif 50 tipuit An c-ipf\ionn i n-OxSn T6, cofAigeAnn An peACAc '$A cof- Ainc pm, Aguf Ag |\At) nAp C6ip A cup Ann pAn AIC pn, f\Ait> p6 niof meAf A 'n^ m<3|\An "OAoine eite. e 5 tiAT>ufYt>A 50 te6f\. AigneAS An peACAij teis An mbAs. "Go fAoil me ^IIAITI TIA fitin me* Aon tii'o, "Do tuittf ee BACCAC ; *ni ttinn me 501x5 bjwo nA eijeAti, " mut\-oeti " HA peAlt Aon Am -oe'm f> *Oo tujAinn toifd'n oo JAC -oeo '5f x>eoc -oo'ti ce citbitin 1 n- ceAjtc te peA^ ATI e Ol tiAc cfUAit) e iofA mA snit) [fe] me -O An t)Af [A^ pjteA5Ai|ic]. m't tiobAC TIAC f io|t SAC ni-o -oe'ti meA-o fin, Ace eifc 50 foit 50 'neofAt) fein ouic, OpeA-o IA-Q nA neice CA An'comne '5 An Aon-riiAC, 'nA s-cvhf moi|i tf;oim te f onn tu -OAOJIA-O. t)o bi cu pAipuncA, -ofoc-lAbAficA, bf.esA6, imeA^cAc, fiofmACAC, fsteipeAC, ASAfiAc, 'f A' -oeAftbui;' eicis, A'f cuis 50 -orvntteAnn An f6f;c fin tu * = "nAc nt)eA|inAiT) me," : This verse will show the metre of the original. I follow here the translation given me by my friend the late John 89 people at last, except only a person who is guilty of an entirely evil crime ; but whoever wrote this poem damns them out of a face {i.e., wholesale). Here are a couple of verses, for example, proving the excellency of his teaching to his neighbours. When Death comes threatening the sinner, saying that hell is laid out for him, the sinner begins de- fending himself and saying that it was not right to put him there, because he was not worse than many other people. He says naturally enough THE SINNER'S DISPUTE WITH DEATH. I never did aught that I thought deserving Of very much blame or of pain eternal, I did never commit a sin like murder, Treachery, lechery, theft, or burning. 1 I used to give lodging to every feeble outcast, Food and drink to him whom I would see in want, His proper payment to the man requesting reckoning, Oh ! is not Jesus hard if he condemns me. DEATH [answers.] There is no doubt but it is true, everything of all that [you have said] But listen yet, till I tell you myself, What are the things which the One-Son has against you, A cause great and heavy, desiring your condemnation. You were passionate, evil-spoken, lying, Drunken, gaming, disputatious, quarrelsome 2 Loud-talking, boastful, asserting a lie (i.e., swearing falsely), And understand that that sort [of character] deserves your condemnation. Fleming (who had an unique knowledge of the Waterford dialect) of the words fiormACAc, which Father Power also translates "back- biting," rsteipeAC, which he and I would translate "vaunting," and bAjtbAtiAC, which Father Power translates "immoral." 90 An PBACAC. TYlA otAim fgilinn 50 mmtc i "ocij AH CAbAijine 1 bpocAif; rno comAftfAn no mo c6rii5if cAijroe 1f rnAip5 -ouic coi-oce fin mui-oeAm Am' tACAifi, A'f peAbAf mo cf-oi-oe-pe cum -oiol cAp CAC oiob. "Do ti me cAmAtt beAj 1 ocofAC mo fAoJAiL bpuijeAticAc bAjibAjiAc 'f cAbAfttA "o'eiceAc, "Do -pinn me pAoifoin pAT> mo beACA 'tiA oeij fin, A'f -oo fAoiteAf, jeALlAim, 50 jiAib mAicce mo c T)O CUAtAf fAJA1]1C -O'A teAJAfJ JO FOflfAC 50 bpuA|iA-oAH 6 Cfiiofc te bjii'j, nA COTTIACCA Chum peACAit) [x>o] mAiceAm x>o'n AitfiijeAC eotjAi, -oeunpAX) fAoifoin Ann SAC jniom -O'A mon-olc. An t)Af [AS f|ieA5Aitic]. e, An peACAC, cixt mAt/lAijie A t-peice, IDA innfeAnn* A peACAi-6 te tioitseAf -oeujiAc go bpAJAit) pAjitJun ^io|t 6 tlij nA tlAomAib 'ge [.i. AJ] gtuin An rfAjAijic A'f beAnnAcc An Aen rhic. Ate i -ocAob T)'fAoifT)in-fe 'f t>o s tli't ionnrA Aon cAiftbe cum -o'AnAm -oo f TtlA-ft nAc jiAib ope "ooitseAf cjie T' peACAix) tiA -ponn ceAjic fio^ An Ait^ise [x>o] -oe tiA cui5 A fpAi-oijie 50 mAicffo tTlAc T)e CAf eif A jiinnif -oe cuijipeAcc 'S A|i bjnpr "'A "o^je, JAn fuim 'nA ACT: X'A ceufA-6 T)eif\ An eite pioji JAC A n-oeiji cu 30 mbeix>eAT)-fA t>AoprA Ay fon nA 5-cojicA -co 'nnipji t it)' fjeut 1f e mo tui^finc 5u)i beA5 'f An cfAOJAt tlAc bpuit com -oonA tiom 'f At1 tneAT) fin. * " Tlifionn," 1 5-con-OAe popcl/Aipse. CAbAif f.A t)eA^A An p. oijim HluimneAc " nA nAoniAib " i n-Aic "nA nAom," 'f At1 ts=" innfi|t " tio " 91 THE SINNER. if I often drink a shilling in the tavern house Along with my neighbours or my near friends, It is a shame for thee to ever boast that against me, Considering the excellence of my heart in paying, beyond the rest of them. I was [it is true] for a little while, at the beginning of my life, Quarrelsome, loiid-talking, and given to lies ; I made confessions throughout my life after that, And I thought, I promise you, that my transgressions were forgiven. I heard priests teaching forcibly That they had got from Christ, with effect, the power To forgive sins to the conscious repentant one, \Vhen he would make confession of each deed of his great evil. [DEATH answers.] It is trne that the sinno-, though cursed are his ways, If he tells his sins with a tearful sorrow, Shall get true pardon from the King of the Saints, At the knee of the priest, and the blessing of the One Son. But as for your confession and your lying promises There is no profit in them to save your soul, Because there was no sorrow in you for your dreadful sins, Nor any true proper desire to make repentance. Do not think, you clod, that the Son of God shall forgive you, After all that you have done of deceitful corruption, And all that you have broken of his law, without heeding his wounds, But crucifying him again unrestingly, with injustice. The poor sinner says that he was not worse than other people, and If all that you say is true, that I shall be condemned Because of the crimes you mention in your account to me, Ct is what I understand, that there are few in this world Who are not as bad as 1 am, in all that. 92 bvo uite mAf mife JAII pAof(A[-6] JI eif JAG mAiceif T>O cleAccAit) le -OAonnAcc, beAj te fAbAil LA TIA troAojt-bjieAt, ACA1T> uite 'f AT1 5-cuiji-peAcc ceuwiA. feAnmoif\ pAT>A 6'n mt)Af Ann fin, mA S cuj\ i g-ceilt CIA An CAOI A tipuit nA "OAome if mein teo pU-eAT) 6 cuijipeAcc e 'n i r ^ e >t1A 5-cjioi-oe 50 T)tA COtTl T)tAtl A*f tiAc TTOAOnfAii cuije* An -ouine mAcAncA. n An POACAC PAOI -CeipeAt) CATD 6 Ar "OAome beit)eAf t>AmAncA, Aguf tteip AH t)Af Aon pocAl 'fAn bj?i\eA5^iiAC feo AnA$Ait> nA n-OAome oe'n c^ei-oeAtti 5 A ^ T)A C1 * 5 tipuil nA t)Aoine t>Am- fe com ti-iomA'OAttiAit pn 50 n-Ab|\Ann An Oc A tJAif, eifc, if oeirinn guji bjieus t)uic ! 50 t-eoji T)'A TcoubAific cu beit 1 g-cuif QAOfiuAi tTlAft if beAj, fAotim, -oo cit>im '^&n cfAoJAt nAc ftpuil cionncAc mAH ojieAm 615111. "OAmnAijeAnn An tMf A6c ni Atf.Ann f e 511^ A V f on A 5-Cf.eiT)irh e " An "Of-eArn t)ut gAtfOA f,ArhA|v nA rn6t\-tuif\c, CA TDeigilue o "OiA, 'f leif An nDiAttAL TO f1AT)." An peACAC f AOI -beif-eAt) : If mime, 50 t>ci feo, -pinneAf jniomAftA ^AcrAc' T)ei|1C A'f CA-pCAIIACC 'f AtlA-CVUX) t T)AOnnACC' An bpuijj-peAT) Aon l/tiAiTJeAccJ im' m6f-mAic Ajt Aon co-p, CAf 61f JAC Af CUJAf t)e jUfCAl An CfAOJAlt UAim ? cui5e"=" Af Aon cof" 1 AiceACAib 1 ^Cuije tnuriiAn. beAn " ecc, i n-Aic "An-moji" " feAn-beAn," ere. o Aon tAcc" 'f AT1 5-ct6. 93 If they [too] are all like me, unsaved, After every goodness which they practise with humanity, Few are they who are to be saved on the day of the con- demning judgments, For they are all in the same wickedness. Then there comes in answer a long sermon from Death explaining how people are deceived. When they desire to return from Satan's wickedness He says to them again in their heart, full-cunningly, That God is not as severe as is said, And that the decent person will not be condemned at all. The sinner asks at last what kind of people are damned, and the Death again gives him a long answer. It is worth observing that there is not one word in this answer against the "foreign faith," although the people he damns are so numerous that the sinner says Och ! death, whist ! it is surely a lie for you [To say] that plenty of whom you have spoken are in the state of condemnation, For it is few, I think, whom I see in thig world Who are not guilty, as some set [or other] of them. Death damns but he does not say it is for their religion " The black foreign fat lot, the great wild-boars who are separated from God, it is with the devil they shall go." A.t last the sinner says Often, up to this, did I do considerable [good] deeds, Alms, and charity, and much humanity ! Shall I get any reward for my great goodness at all ? After all I have given away of the affluence of this world. 94 Ace TCA AV\ tMf T>6-tubtA, -oeip fe nA6 rh.Ait -66 Y-^ti me-At) fin, 1 n-Aiprnonn, i otfiofSAT), TIA 1 1 troeijic, 1 5-CAfttAnAcc, nA i n-An-cuix> xiAonnAcc, Hi 'I lonncA Aon CAiribe, An peACA-6 munA 'S beic i nsfiA-o ^ e Cjtiofc Am An snirh t)o o Ci"6 TTIAIC 1 ATI cA-ftcAtiAdc, m&\( if fubAitce TiAorh i, 1f i PSA 1 ^ A'f ceA^mon ATI AnAm' JATI tjieij i, Ace IDA jniceAft t>eA|iTnAt) T)e'n Aic|iije .AtA 'n uite rhAiteAf corn mAfift 'f if ni't Aon tfiAit i ^f5uince ipA"OA oen t)Af e Aguf fin T)eifeA"6 teif ! Uug me -An JIOCA ^A-OA fo .Ap An T)An 1TluittineA6 te n-A 6uf\ 1 g-compfVAit) teif r\A piof Aitt eite oe'n 6ineAl ceu-onA, Aguf mAti f^oil me gurv t>'pi ^ tAt>Air\c mA|t fomptA -Af CAfVAmlAit) nA nt)Aoine pein 1 T)CAoit> At)A1|t f1AT) A6c, m^f T)ut)xM|\c me, ni ti- T)e ^Cc A tf6cAife gAn Cfvic, ^n CAitnieACc if mC ^i|\ A DpeAtAnn ^n ConnAccAC, mA|\ T>eij\ ^n fig-pile fin O t)f\oin 50 binn. CA Ui j TIA bptAiceAf Arm A jjiA'O 'f A go f to^tfiufoe A5 peiceAm Leif An bpeACAc A'f CA pAitce -oileAf AJUT- -ouAts "Oo tucc An AitjieACAif AmeAfg nA AbjtAn coiccionn eile ^nn.^nn A bf.ua f eAn-6Ait- leAC x\s curv AnAgAit) A mic Aguf AS t\A-6 gu^ f.eAt\fi "Oi-A 'nA -otiine. C|\eAT) -p^t mbei-dexvo f.eAp5 50 fTopf\ui-6e teif AV\ oume cionncAC ? T\A6 AtA\p -oumn m bionn f.eA|\s f iorvjuii'oe 95 But Death is inflexible and says that there is no good for him in all that. In prayers, in mass, in fasting, or in abstinence, In alms, in charity, or in much humanity, There is no advantage, unless sin shall be forsaken, And you to be in love with Christ at the time of doing the action. Although good is charity, because it is a holy virtue, (It is the defence and refuge of the soul without lie,) Yet if forgetfulness be made of tearful repentance All goodness is as dead as it can be. There is no good for the sinner in his words, and after a long argument of this kind Death strikes him and there is an end of him ! I have given this long piece, out of the Munster poem, to compare it with other pieces of the same sort, and because I thought it worth while to give it as an example of the opinions of the people themselves about theology, at the time when they spoke Irish and had opinions. But, as I have said, it is not the vengeance of God but his unbounded mercy which is the characteristic which the Connacian most looks to. As says melodiously that king-poet Patrick O'Byrne. The King of Heaven, in his goodness, even Waits for the sinner who is still depraved, Welcome shall meet him and the angels greet him, A lowly penitent amongst the saved. There is another common poem in which we have an old hag opposing her son and saying that God is better than man. "Why should there be anger eternally on God with guilty man 1 Is not God > father to us 1 There is not eternal anger in a father." II 96 JI An 5coill 50 bpAJAi-6 pe 5> mbuAitpix) A teAtib, cup; prnAcc Ajup rpiuifi Ai|t, 'S jeAjvp An AJA-O * An-oiAij A peAp-j oo mucAx> gup mite meAfA teip An teAnft 'nA An 1 n-Aic eite T>eif\ p n^C pei-oif pe^fg beit 50 1f rnoji An feA^g i, 'f -oeACAiti A |iei-6ceAc, 'S but) rinti-o x>6 CAf A-O t>A bpeu-opAX) t r^ ^t 1 AOt1 'S 50 bpuii pe fui jre oeAjibtA AJ SACfAnAij' Gij HAC bpuit x>]ieAni A|i An cAtAni if meAfA nA " CA SjiAX) AJ nA SACfAnAij' viite "O'A ceil/e 'S An ce oiol C^iofc nAc -oioti pein e ? Ace -CA An Cum if tn6 t)e tiA t)AricxMt> oiA'bA "oo m6 o nA "OAOinit) 1 sConnAcc )umn oit)|\eACA triAite T>O t>uil Aon fte^tdC eile ^nn ACC fin A le "oume T)tit 50 plAite^f T)6 ^ip. Ag f o, triAfv f omptA DAn "DO fgfiott me pic-p o bent pif i gcotTOAe r\A 5Ailtirhe. ItlAfC-Airi RUA* O QollApn&t AH c-Ainm oo ti AijA. t)A Af tiop-An-uipge lAitfi le tTluine-An- rheA-6A e. tli |tAit Aon C6A5AS5 ijiT) A|i A teAf -oo'n peACAc A ACAJI 'f A comAinLe -oo jtACA'6, 50 bflAC t)O CA5A1|tC Ueulc An eotAif A^ An ompeAC AjAinn. * =CATriAtl. t "t)CA5A-6" 'f Ari MS. fneAfAim nAc e An cAitteAc ACA AJ l/AbA1HC Ann fO. 97 " A man will go to a wood till he get a scourge. Till he beat his child, putting obedience and manners on him. Short is the time after quenching his anger Till he thinks a thousand times more of the child than of the scourge." And in another place she says that there cannot be anger lastingly on God. Great is the anger and hard it is to pacify it, And it were right for him to turn, were he able at all. And sure it is settled and proved with the Sassanachs of Ireland That there are no people in the world worse than Papists, [Still] the Sassanachs all love one another, And [yet] he who sold Christ was he not of themselves. If even the wicked Sassanachs [Protestants] loved one another why should not God love His children ? But the most of the religious poems which I have got from the people in Connacht are giving us advice to do good works, and saying that there is no road but this by which a man may go to the heaven of God. Here for example is a poem which I wrote down from the mouth of a man in the county Galway. Martin Rua O Gillarna (Forde ! in English) was his name. He was from Lis- anishka near Monivea. He had no English. BRIDGET'S COUNSEL. The teaching of Breed for his good to the sinner, 1 To take his father's advice and blessing, To plead for ever with Mary Mother, A guiding-star to our foolish women. 1 This translation is nearly literal, and at the same time almost in chc very rude metre of the original. My friend, Mr. John MacNeill, took down a different version of this poem from the mouth of niiipcin ifucn'i O JTotiin in Inismaan. See Gaelic Journal, Vol. iv., No. 46, p. 213. 98 tTlAC nA mnA UX1 * nAf CUltt ATI A;;uf 50 bjtAc nAft oeAf.tnA'o An C-ACAIJI, 'Se fin pem TO ftinne Af. jceAnnAC TTlAjt 1f CftC TIA tAOlt) CUA1t> fAIC TIA Deip Ati TXAII f o 1 -ocAOit) tiA t)|ioin5e n<\6 i\Ait> -ouil ACA 1 1TO61|\C tlA 1 OCfttfCxMfVe. An ofoce if -ouitie "p An fAo^At -D'A mbionn AgAinn gAn ceo 5An ^eutrA An jeAt/AC, 1f gite i 'nA iA|i An IAB biof ACA. T)A -ociucpA tiom-fA Ajf put) o'AriiApc, t)'peA|i^ teAc fpolA -oeunATTi -oioc 'f -oo jeAHt/A-6, T)O 6|tU1C 150 OOA'6 A' t)O T)o cun 1 mbACuif 50 mbei-oreA T)o riieitc Af b|\6 'f ATI f toj t "O'A 50 mbpeApti teAC fin 'nA beit 1 bpeACA-6 A t^n T>e cu A An Aroijt mA^ if ceAf,c -ouir, ) cu lofA Cf-iofCA Ann fut> 'nA f A cojtp nAorhtA 1 IAIITI JAC nAif: tei-6eAf cu f.ei-6 ceittij A-bAite, toifcin t)o 6e6|tAi i 6' 30 -oci mAiT>in, tif -oeoc -oo'n ce t>eix>eAf f AtAni. tTlA bionn -oo cAi-froe cinn A|t A tY)A bionn Aon nix* AJA-O, biox) fe ACA. riA bAincjieAbAije nA bio-6 "out t>o tui-oe x>uic AJI "oo LeAbA j AJI TO jtunAib Aguf jAb x>o "S ATI cumA ceu-onA Afii'f Af: mAi-om. " Ut)1 " = U"O. t "An foj " -oubAi|ic An f.eA|i, ACC m cujim fin. + i.e.,cum An Aif.f.inn. t)Aincf.i5e " -oubAifc An 99 The Son of the Woman who earned no scandal, The Son who never forgot the Father, It was He himself who made our purchase, And through His side that the lance's thrust went. The poem goes on to say of those who have no pleasure in alms or in mercy : The darkest night in this world at present Dark without mist or stars or moonlight, Is brighter than their day when brightest. Couid you come with me but once, and see it, You would sooner be hacked in little pieces, Be boiled, be burned, and be roasted, Be put in an oven till you had perished, Be ground in a quern with hundreds grinding, Sooner than live in a sin that is mortal. Go to Mass when you rise at morning, As you should do, regard the altar. See, Christ Jesus is thereby standing, In the priest's hand is His sacred body. Go home again when that is finished, Give wanderers lodging until the morning, Food and drink to him who is empty. Is your friend ill, or on sick-bed lying, Bring him whatever will give him comfort, Never earn the curse of widow. When to your bed you get at night-time Go on your knees your prayers repeating, Do the same when you rise next morning. 100 1p 6 An nit> if m6 fceAgArjjtAfA Ann, oo t>eutiArh. -oeAj-beAttt gAti bfieij; jAn mA<5AT> "OetinAi-o -oeAJ-beAfic JAII bjteis AJI Ati Sin i ATI cftije oifteAc A^uf teAtiAiji-oe e, Sm e An boitfiin A'f [nA] -pA^Ai-o Amui5 6. AS f o ctuT* tteAg t)e t)An ^At)A ette *oo tteul An itlAttXAin RtiAit) Ceut>nA. is A biof ceAnn Af A 'S jAn fiof AjAinn c' pAt>A uAinn ceAnn AJI " teAf " ojijiAinn ACC -pmei-oeAT) 6'n tnt>Af CAicpit> An c-AnAm * beic * 1 tACAiji "O6 ux) fMAf|i6cAf C^iofcA -oe'n AnAm CAT) T)O bl fe A OeAnATTl A5 CA1C6AIT1 A t/A6, tug me -6uic f CAIC te cti -pein t>o fAbAit, 'S A AniA-OAin pewc mAf -DAmAin cu [t] pein." [An PBACAC]. Ann fA Ajtif fAoit me pitteAT) Ajiif pot "oo no 50 ocAimj (AJI feif eAn) An bAf Ajuf fiuj fe Ofim A|A beut." |iACAf An c-AnAm 1 bfiAx>nviife nA oi b|teiteAmnAf nioi|t-mic T)e tli beix> m-6 A-p bit: le cvi-p Ann A teit 50 Ace rtiofjAT) u^nAijte Ajuf -oeinc. An CAnAm bode pjieAgAijir " -oubAiju; An 1 Literally Alas for him who is stiff out of his short life, and we without knowing how far away from us is the head (end) of our lease ; with nothing but the beckoning of Death to us, and the soul must be in the presence of God. 101 What the poem chiefly teaches is to do good deeds : Do good deeds without lie or falsehood, Do without lie good deeds on earth here, That is the one straight way to follow, That is the road, and go not off it. Here is a small portion of another poem which I wrote down from the mouth of the same Maurteen Rua. THE MAN WHO STANDS STIFF. The man who stands stiff in a short-lived world He knows not how long is the lease of his clod. With Death he must reckon, when Death shall beckon The soul must knock at the door of God. 1 Then Christ shall come and shall ask of the soul, "O Soul say how hast thou spent thy day, I gave to thee power and self-control, Thou fool hast thou given thyself away?" [The Sinner answers.] " I thought I had time before me still, And space to return beneath thy shield, But Death came first, and against my will E're I knew it, to Death I was forced to yield." * * * * To the Trinity's presence the soul must mount, To the judgment it comes, and its sins it bears, And nought that it pleads for itself shall count Save fastings, and givings of alms, and prayers. Then Christ shall ask of the soul, what it was a-doing while spend- ing its day. " I gave thee a state (power) to save thee, and thou fool see how thou hast damned thyself." ' ' I used neglect in the case, and I thought to turn again beneath thy shield, until " said he " Death came and seized me by the mouth." When the soul shall go into the presence of the Trinity and under the judgment of the great Son of God, there shall be nothing to honestly allege for h r m but fasting, prayers, and alms. 102 ocujp A ACC jtome t>e'n u (An nit> if pup A pA5Ait "O'A bpuit PAOI 'n go bpUljpIT) CU A tUAC Afl fCAIT) T1A Ace e t>o iAbAific UAIC i n-onoifi T)e. Cfll l/UAC fAOCAI-fl AUA A5A111n -Af -oo 6eit AJ mAft/uJAt) "Oe, CA tni-A-6 m6|i, Ajuf Siotijiu Ajtif piAncA ipjunn '^ eif A|t " tll't AOn A1|\ geApppAtTlAOIT) puit C^IOfCA JAtl AOn At)t)A|i, tiA6 gc^Aitpit) pe Cfii ti-UAife o|\|\Ainn A lAtti, ' c4 Aitfteut tn6ji opm An c|\eucuif UT)1 "oo CumA* ACA oo mo cup Af\ip 6um bAif. J A6c [A JVAIO] "oe Aije, Agup [Tie] oeAj-j i n-Aibit) (?) "oileAp (?) fgAlA te6 p6m, pe AH bit t6i"6 teip An ueilseAn An UAip pin, ip pe.t" A^I An AnAtn bocc 'S CAitpi-6eA|i 50 ceA^lAij ip^mn e, 'S bu-6 tiieAf A leif 'nA beic Ann p nA te f t)AitceAp bjieAJ niic T)e. T)ei|\ An T>An, CAJ\ 6ip pin, 50 fAib An 1 nDOfxtA-OAp A5p riAC n-oeAdAit) le cfvi mile Aon AnAm 50 ptAiteAp, Agup 50 |\Aib nA n-Ait|\eAe'n meAt> -po, ACA fe torn cpuAiltijce pin, ACC if cuix> -oe'n -OAn 6. If you were to give but a glass of the cold water, the thing easiest to be got that is beneath the sun, sure you will get its price in L0'6 If you gave but a glass of the water cold, (The simplest drink on the green earth's sod) Your reward is before you, a thousand-fold, If the thing has been done for the sake of God. Three things there be, the reward of man For offending God 'tis a risk to run Misfortune's fall, and a shortened span, And the pains of hell when all is done. " There is no time that we shall cut [draw] Christ's blood svithout any cause, that he shall not shake his hand three times against us, [and say] ' I am sorry for creating yon creature who is putting me to death again.' But all the evil thoughts he had and all the good deeds [he did] they shall go in a . . . [?] scale by themselves, and whosoever the casting [of the scale] goes with, at that time, [devil or angel] it is he who shall have him." l The soul shall be seized and with cries be hurled To the threshold of hell where it now must stay, But worse than the pains is the thought that remains That it parts from the presence of God for aye. The poem says, after this, that the entire world was in darkness, and that for three thousand years not one soul went to heaven, and that " the holy fathers were in dark- ness for themselves," the estate of grace, but only you to give it from you in the honour of God. Three rewards for [our] labour we have, from [our] being abusing God, namely, great misfortune, and shortness of life, and the pains of hell after our day [is done]. 1 This is meant to be part of the poem, but i so corrupt that I have printed it at prose. 104 tlo 5fi jjlAC An Cfiionoi-o tDo'n cine t>AonnA beic -out i tei ng mAc nA nj^AfCA 1 tnbjiotnn ttluijie, niAtAifi t)e. T>O comAfipA otc ojtc rniAn teAc mAiceAiri -66 50 .Ace peuc mAji fiinne mAc nA njjiAfcA "Oo'n rre -oo ftomn, tp&t, $ ppolA T)e. An cfoi-oe fti'op 30 h-otc -O'A coriiAfif Am beno fe 'nA riieAtt bjiimfcoin 1 tA|i A cteift, 'S An ceAnA CA [AJ] IUA-O nA mionnA mo^A t)ei-6 f i 'nA bftAnnjiA fiAji 'nA beul. I/A An o-peiceArhnAif A|i An -pt/iAt) CAitp-6 nA fAjAijic ^|ieA5Ai|ir; Ag An bpobAt /Afi fon An cojAit uite 50 teifi. bei-o clocA nA n-Atroijt A5Uf clocA nA sceAt CCACC AJ oeunAth -puvonuife 1 tAcAi|i "Oe, '6 nA CAipxeAfA-Cjiiofc Ann A3 reAcc ' COACC] A|i fon -At 1 r on A n-OAicA uile 50 Af SAC bAnnA A'f Af SAC =30 tei tAt" -oubAijic An t " nA fpolA" -oubAitic An fe^n, ACC tii pei-oifi 5|t ceA^c fin. "CA-O -oo feot Aft An 5c05At" x>ubAi|tc An peAf, f-o nAc t)c5im 50 mAit. 2 Literally Until the Trinity took pity upon the human race that was going to destruction (?), and until the Son of the graces came down in the womb of Mary Mother of God. If thy neighbour were to do thee an evil thou wouldst not desire to forgive him till death, but see how the Son of the graces acted to him who divided once the limbs of God. 105 Till the Trinity thought, and thinking pitied The race that was lying beneath the rod, And the Son of Grace came down through space To the womb of Mary Mother of God. a If thy neighbour offend thee, passion's slave, Thou wilt not forgive him, through spite and pride, Yet see how the Son of Grace forgave The person who pierced God's holy side. The heart that abhorrefch its earthly neighbour As a brimstone lump in the breast shall lie, And the perjured tongue, that is loosely hung, Like a salted flame in the mouth shall fry. At the hour of doom, on the awful Mount We all must gather beneath God's eye, A.nd the priest for his flock give a sharp account , And account for the tares in his wheat and rye. When the stones of the cells and the stones of the altars Arise and bear witness, let man despair ! God-parents must come who went surety ouce And account for their own god-children there. A reckoning-day for the sureties comes, The winnowing day of the wheat and chaff, They must strictly account for each pledge and promise They made to the clergy on their behalf. The heart that is evil-disposed towards its neighbour, it shall be a lump of brimstone in the middle of his breast , and the tongue that is giving utterance to oaths, it shall be a [boiling] cauldron back in his mouth. On the day of the judgment on the mountain, we must gather in the presence of God ; The priest must answer to the people on ac- count of the tares altogether. The stones of the altars and the stones of the churches [or cells] shall be coming bearing witness in the presence of God ; The god- parents [literally " Christ's friendship "] shall be coming as bails-men, on account of their own god-children. The god-parents must all answer for their god-children altogether, for every bond and for every promise that they ever gave to the clergy. 106 m le hlA'DAif!, m te bfieij, ni te uAt>At<,* nA te pie, If cojfi ovnc oo out Anti x>o cAijroeAf Ace te 15 f otAf Aft ATI TljeAtAlj, nUf tijeAf ceAf Aft An tTlAt.( tijeAf ATI eAfi Cfit) ATI A b|ieiteATTiAif T)e]. "Do Gi A l&n eiLe Ann p An t)An ^ATDA fo A6c niop m6 flop e, Aguf fA5Aim AITIAC Ann fo CUID me, Oi|\ ni f Ait> f e p 6 f oit6if\. 1TIA 1 6eA|\cniAoi > o 'n^p ocitnCiotl AJ\ tAlAm nA CjAiofcuijeACcA An-oiu, Ci-bprnit) A]\ 6igin AIC eite A tipuit niof mO SfAt) AS nA OAoinib Ap An cSAgA^CACc J nA i n6itiinn. Hi'l m6 Ag CfACc Anoif Af Aon A^ttA^ im^eAfAin tAimg eAco|\|\A 50 *oei$- , ACc niA fSfu-oAismiT) fCAip nA h-ipeAnn AJ\ An CuptA ceuT) btiA-OAn CUAI* tAjifAmn, PA$- 50 |\Ait> An f AgAfC tnleAf -D'A pobAt Aguf An T)*A f AgAjtC. 1f 1AT) nA t>llAt)AnCA ^ATDA, t^n t)e CjVA* n-6ipeAnnAi 5 (CA|\ ei nA ci|\e, A luCt) cop AncA ^6m, T>O beit 1AT> gAn Aon "ouine Ag f eAf Am AJ\ A fon A6c A pem, -oo CeAngAil c|Aoit>e An nAifuin -oOitt 50 T)o 6onnAif\c nA T)Aoine, 1/ABAifi f e ATI focAt f o mAft " bo-oA^ " wow-ar, AJ oeunAm com- teif An mt)euptA Bower. CA AUJIUJAX) coriiAif ATI 'f Atl tine feo. if me pein -oo ceAp An tine -oeijteAnnAc oif nioji pe me A tei^eAX), cA-p eip A 107 Not with flattery, not with lies, Not with pride nor haughty tone, IB it meet for a man to become " Christ's friendship " * But with the love of God alone. * * * * o As a light comes over the rising moon, As a heat comes over the settled sun, As the grass steals up through the fields of tho world, The day of the judgment of God shall come. There was a great deal more in this long poem, but I did not write it down, and I leave out here some of what I did write, because it was not very clear. If we look around us, over the lands of Christendom to- day, we shall scarcely see another place in which the love and respect of their people for the priesthood is greater than in Erin. I am not now speaking of any cause of quarrel that may have lately come between them, but if we examine the history of the country during the last couple of hundred years we find that the priest clung to his people, and the people to their priest. The long years, full of ruin and poverty, which the Irish suffered after the downfall of their natural protectors, the native nobles, without anyone to stand up for them but their own priests, bound to them the heart of the nation, strongly, firmly, inseparably. The people saw during two Not with bladher (flattery) not with lies, not with pride, not with dispute (?) is it right for thee to become Christ's-friendship, but with the sincere love of God. As a light comes upon the moon, as a heat comes upon the sun, as the grass comes through the ground, (i.e. silently ?) the day of the judgment of God shall come. 1 " Christ's-friendship " is the Irish name for god-parent or gossip. There is a change in the metre of this verse. 108 Af\ peA* T>A cent) bli pein, 50 mmic, Ann fAn ot)Aifv fin. tTlA'f piop An nit) A-outDAipc m6, s 11 ^ A r 6ism CA Aon cif eile 'f An GopAip Ann A tijruil f6im A5f curhACc nA fASAju; U6triAnAC Corn m6f\ ASUf CA pAt) 1 n-6i|\inn, Asuf ITIA t6it)miT) AS topSAit\eACc CIA An FAC, cuispimi-o 50 pu^f^^ 5 U P TTIA^ seAtl Af 61^6 T)O tieit AS cuirhmusAt) p6f Aft An tn6At> mi-A'dA Asuf sgAfi-teAncA t)'^ulAin5 pfe ASU^ A pA5Aif\c te ceite, CA fi com ceAnAtfiAil of\|\A A'f ACA. 11iOf\ t)eAfvmAiT) p pn p6f, Asup mA c^i ^ic com tnAic pn AS fASAfvcACC nA h-6if\eAnn i scOmOjicAf te f A5Af\CAcc R6mAnAis nA T)cif\ eile, ni ti-e mAf\ Ap fuit CeilceAC "oo t>eit Ann piA OAOimu, nA SeAtt Af\ Aon niti eite -D'A f 6j\c, A6c mAfv seAtl AJ\ An 5comp6pc, AH An f Af ugAt), A|\ An scAtoAip, ASU^ Af\ An fiop-consnAm "oo puAif "OAoine bo6cA nA ti-6ipeAnn 6 nA fA5Af\CAit Ann fAn OA Aoif CUAI* tA|V|\Ainn, nuAif\ nA6 ^Aitt -Aon -ouine leigeAncA eile le -out i bpAipc Le6 A6c iAt)-fAn AriiAin. f.6f Af nA cteAfAio -oo b'eism "oo nA h-6if\eAnn T)'imifvc, te nA n-AnAm T>O ACC CA nA feAn fseutCA fo AS -out 1 n-T)i- cuimne tof AI An f ASAJVC A$uf An CUACA A s-cuit) Ann A\\ mnfeAt) IAT), T)o CAiteAtii UACA 109 hundred years their priests in poverty and misery, standing in the gap of danger, seeking to fulfil their sacred office, coming in and going out amongst them, anointing those who were on the point of death, tying young couples, assuaging the grief of the poor, and administering the sacraments of the church, although they themselves often met suffering and persecution and death in doing so. If what I have just said is true, namely, that there is scarce another country in Europe in which the respect for and power of the Roman Catholic priests is as great as it is in Erin, and if we seek what is the cause, we shall easily understand that it is because Erin has not yet forgotten all the misfortunes and persecutions which she and her priests suffered together during the penal laws. She has not yet quite forgotten it ; and if the priesthood of Erin has so good a position, in com- parison with the Roman Catholic priests of oth >r countries, it is not on account of Celtic blood being in th ) people, nor on account of anything else of the sort, but on account of the comfort, the satisfaction, the aid, and the continuous- help which the poor people of Erin received from their priests in the last two centuries, when there was no other person of education taking their part, but they only. The wiles which the priests of Erin had to practice in order to save their lives are not yet forgotten. But these old stories are passing into dis-remembrance since the priests and the people began to cast away from them the Irish lan- guage, in which they were told. There were people at one time in Ireland who had no other business than to find out 110 T)o t>! t>AOine i n-6ipinn An c-Am fin nAC fiAiti 5116-6 AJ\ bit ACA o'f.A5Ail 6'n -olige triAf geAtt AJ\ A n-ot>Aij\ rriAjt CitJtni'o 6'n jtAnn fo *oo Cu^lxMt) An c-AtAif O 6 Tli'L ITIAIT; -oAm beic T)'A 'S X)o jhAot te t)ormcAT> An te li-Co^An tiA 5CAficAi-6, A te tucc TIA 5-ceAtin -oo j te cup 1 rnAtAit* teAtAi *Oo t)|ieic teo fiof -oo'ti 'S An 6i|t -oo tAt>Aific A-tAite, bAn A'p teAnb. 6 O CotiCutiAip i mt)'l'.Atlu.Ain, T)O Ct- Al^it) 6 6 , T)O 66. Corh pAt)A Aguf -oo tii n-A fgeulCA fo -o'^ n-irmpnc mnci, if n c-iongnAt) me^p t)o beit AS nA "OAoinit) Ap A 5CU1-0 iM5^n c ' tfi time. A bpA*o 6 foin *oo t>! cot>A|v beAtniAigte i mt)Aite An cobAijt, 1 5Cont)A6 fhtng 66. t)i mAinifCit\ Ann fAn A1C A tpuil An COt)A|\ AnO1f, AgUf If A|V tpt^S *oo tt\i An cobA AtnAC. ti)i An 1 This is not the Roscommon Balhntulber, celebrated for the ancient castle of the 0' Conors, which is called in Irish : 'JBaile-an-tobair Ui Chon- chubhair," or " 0' Conor's Ballintubber," but a place near the middle of the County Mayo, celebrated for its splendid abbey, founded by one of the Mac a' Mhilidhs, a name taken by the Stauntons \_Afac-a- Veely, i.e., " son of the warrior," now pronounced so that no remains of any vulgar Ill priests and gain from the law a reward 0:1 account of their dirty work, as we see from this rann which Father O'Leary. heard from some one. " There is no use in my speaking [encomiums on you] Seeing your kinship with Donogha-of- the- priest, And with Owen-of-the-cards, his father, "With the people of the cutting off of the heads, To put them into leather bags, To bring them down with them to the city, And to bring home the gold [they got for them] For sustenance of wives and children." Here is a story, for example, which I got from Pr6insias O'Conor, in Athlone, who heard it from an old woman who was herself from Ballintubber, in the County Mayo. So long as Irish was spoken, and these stories told in it it was small wonder that the people should have a regard for their priests. MARY'S WELL. Long ago there was a blessed well in Ballintubber (i.e., town of the well), 1 in the county Mayo. There was once a, monastery in the place where the well is now, and it was on the spot where stood the altar of the monastery that the well broke out. The monastery was on the side of a hill, Irish sound may cling to it, as " Mae Evilly /]. The prophecy is cur. rent in Mayo that when the abbey is re-roofed Ireland shall be free. My friend, Major Maurice Moore, told me that when he was a young boy he often uxmdered why the people did not roof the abbey and so free Ire- land without any more trouble. The tomb of the notorious Shaun-na- Sagart, the priest hunter, which is not far from it, is still pointed out by the people. It is probably he who is the "spy" in thia story, though his name is not mentioned- I 112 Ap tAoib cnuic, ACu nuAip tAims CporriAit Asuf A 6uiT) f5piofA*o6ip Cum nA cipe fed, teA5AT>Ap An mAinifcip, niof\ f.A5AT>Ap ctoC Of cionn ctoiCe -oe'n Atc6ip CAiteAT>Ap f iof . tiA'OAin 6'n tA T>O teA5At)Ap AH Atc6ip, 'f e T 1n ^-A ttluipe 'fAn eAj\pA6, 'f^At) tipif An cobAp AtnA6 AJ\ ti-AlcopA, Aguf if longAncAc AH fiu-o te f\At> tiA6 f.Ait> bpAon uifge Ann f An f put -oo bi Ag bonn An 6nuic 6'n t4 t)o bpif An cobAf AtnAC. t)T bpAtAip boCc AS -out nA ftige An IA ceu-onA, Aguf 6uAit) f e Af A beAlA6 le pAit>if\ t)o f^t) Ap tops rA n-Atc6pA beAnnAijte, Aguf bi longAncAf m6p Aip ntiAip ConnAipc f e cobAp bpe^g Ann A II-AIC. CUAIT!) f 6 Ap A jtunAib Aguf tof Aij f e AS pAt) A pAit)pe nuAip CuAtAit) f e sut AS pAt>, " cuip t)ioc *oo bposA, c^ cu Ap tAlAtfi beAnnAigte, CA cu Ap bpuA6 UobAip ttluipe, CA teigeAf tiA mitce CAOC Ann. tDeit) "ouine te uifse An cobAip pn AnAgAit) 5A<5 uite 6ume T)'eifc Aip pionn 1 t^tAip nA ti-AtcopA t)o b! Ann f An AIU Ann A bpuit An cobAp Anoif, mA bionn cumtA cpi h-uAipe Ann, i n-Amm An AtAp An ttlic An SpiopAit) tlAoirh." tluAip bi A pAi-opeA6A pAi-6ce AS An tnbpAtAip -o'f eu6 fe f UAf Asuf ConnAipc cotum mop steseAt Ap 6pAnn SiubAif 1 nsAp T)6. t)ut) ti-i An cotum "oo bi AS cAinu. t)T An bpACAip steufCA 1 n-euT)Ai5ib-bpeise, mAp bi tA6 Ap A 6eAnn, com m<5p A$uf "00 bi Ap ceAnn mADpA-AttA. Ap CADI Ap bit T)'UASAIP f 6 An f seut -oo OAoimb An bAite bis, -AS^r fl ir ^A'OA 50 n-oeACAit) fe cpi-o An cip. tJu-6 boCc An AIC i, Asuf ni pAib ACc botA"m AS 113 Dut when Cromwell and his band of destroyers came to this country, they overthrew the monastery, and never left stone on top of stone in the altar that they did not throw down. A year from the day that they threw down the altar that was Lady Day in spring the well broke out on the site of tho altar, and it is a wonderful thing to say, but there was not one drop of water in the stream that was at the foot of the hill from the day that the well broke out. There was a poor friar going the road the same day, and he went out of his way to say a prayer upon the site of the blessed altar, and there was great wonder on him when he saw a fine well in its place. He fell on his knees and began to say his paternoster, when he heard a voice saying : " Put off your brogues, you are upon blessed ground, you are on the brink of Mary's well, and there is the curing of thous- ands of blind in it ; there shall be a person cured by the water of that well for every person who heard mass in front of the altar that was in the place where the well is now, if they be dipped three times in it, in the name of the Father, the Son, and the Holy Spirit." When the friar had his prayers said, he looked up and saw a large white dove upon a fir tree near him. It was the dove who was speaking. The friar was dressed in false clothes, because there was a price on his head, as great as on the head of a wild-dog. At any rate, he proclaimed the story to the people of the little village, and it was not long till it went out through the country. It was a poor place, and the people in it had 114 nA "OAomib, Aguf iAt) lionet te t>eACAC. Art An At>bArt fin bi cum rfiAit *oe t>Aomib CAOCA Ann. te ctAp- fotAf, tA AJI nA mArvA6, bi of cionn "DA f.icit> "OAome , AS cobAfi ttluirie, Aguf ni jtAib f.eAf\ nA beAn ACA -ocAini5 A|\ Aif Aguf itAtiAfC niAit ACA. ctu cobAip ttlui|\e cfit) An ci|\, 50 fAlt) 01l1Uf 6A(iA 6 A6 Ulte ConT 50 Uot>Aj\ ttltnpe, Aguf ni "beACArt Aon ne^6 ACA A|\ Aif gAn t>eit lei$eAf CA ; Aguf f ADI 6eAnn CAmAill "oo TAome Af ciO|\tAitt eile j: em, AS ceACc 50 -oci ttluij\e. t)i peA|\ mi-6feiT>tfieA6 'nA c6rhnuit>e 1 ngAf -oo t)Aite-An-cotAi|\. T)tnne uAf At 'oo t>i Ann, Agtif nio|\ 6peiT) f6 1 t6ieAf An cobAi|\ tieAnnAigce. fe nA6 f^ift -Ann AAoinit!> tug f e Af At T)All T>O t)i cum An cobAip Agf turn A ceAnn f.Aoi An pUAIf An C-Af At A f-ATbAf C, ACC CUgAt) An mA5AT)Ol|\ A- t)Aite Corn t)Att te bonn t>o 0^6156. AOI ceAnn ttiAt)nA tuic f e AtriAC 50 fu obAift mAfi A|\'6A'o6iri AJ An T>ume-uAf At "oo bi t)i An f AgAfc gteufCA mAf\ f-eAfv-oibpe, Aguf m piof Ag -ouine Afv bit 50 mbu-6 fAgAfic -oo bi Ann. Aon tA ArhAin bi An "ouine UAf At bfie6it)ce Aguf Tt'iAfiri f 6 Art A feAfibpojAncA 6 -oo tAbAiric AHIAC 'f Atl ngAriirOA. tluAif tAimg fe cum HA h-Aice A ^Aib An fA^AfC AJ; obAi|\, fui*6 fe fiof. "Y\AC m6r> An crvUAj e," Aft feifeAn, "nAC "005 tiom mo JAJVOA bpeAg *o'freiceAt ! '' jtAC An 5A|\ P 6AT)6iri CjtUAlg t)6 AgUf T)UbA1flC, " CA friof AgAm CA bf.uit f.eAf\ -oo tei$fe66A-6 tu, ACC CA tuAC A|\ A 6eAnn mAf jeAtt A|\ A CfeiT)eAm." 115 nothing [to live in] but huts, and these filled with smoke. On that account there were a great many weak-eyed people amongst them. With the dawn, on the next day, there were above forty people at Mary's Well, and there was never man nor woman of them but came back with good sight. The fame of Mary's Well went through the country, and it was not long till there were pilgrims from every county coming to it, and nobody went back without being cured ; and at the end of a little time even people from other countries used to be coming to it. There was an unbeliever living near Mary's Well. It was a gentleman he was, and he did not believe in the cure. He said there was nothing in it but pishtrogues (charms), and to make a mock of the people he brought a blind ass, that he had, to the well, and he dipped its head under the water. The ass got its sight, but the scoffer was brought home as blind as the sole of your shoe. At the end of a year it so happened that there was a priest working as a gardener with the gentleman who was blind. The priest was dressed like a workman, and nobody at all knew that it was a priest who was in it. One day the gentleman was sickly, and he asked his servant to take him out into the garden. When he came to the place where the priest was working he sat down. " Isn't it a great pity," says he, " that I cannot see my fine garden ? " The gardener took compassion on him, and said, " I know where there is a man who would cure you, but there is a price on his head on account of his religion." 116 " t)ei[um-pe m'p.ocAt nAC nT>eunpAit> nupe eAt><5if\eA(iu Aip., Agup iocpAit) me 50 triAit 6 AJ\ pon A tp.iobt6it)e," AJV pAn T>uine UApAt. " ACc b'ei"oip. nAp, rhAit teAC "out cp.it) An cptige- ptAYiAigte ACA Aijje," AJA f An gAptJA-oOif. " 1p cumA liom CIA An Cftije ACA Aije f6 mo f\A"6A|tc T)Am," A|\ fAn "oume UAfAt. Anoif, tii T>fio6-Clu Ap An "oume-UAfAl, mAf\ f 6 A tAn "oe f AgAiACAit) |\oirhe fin ; tDingAm An c-Amm oo t>i Aip. -Ap CAOI A^ bit IAC An fAgA^c meifneAt " t)iot) -oo Coif ce p6it> Af\ mAiT)in ciorriAinpit) mife tu 50 -oci AIC "oo , ni tig te c6ifce6ip nA le Aon 'oume eile tieit t l^tAip ACc mife, Aguf nA h-mnif t/Aon T)uine AJI bit CxS opuit cu AS Tul, no pop CAT) 6 T>O gnAite Ap mAi-oin, tA A]A nA mAjuc, tit c6ipce "DingAm Agf 6uAit) p6 pein ApceAC, teip An n5A|\t)A-o6ijA t)'^ tiotriAinc. "pAn, tupA, Ann pAn tnbAite An c-Am po," Ap p6 teip An 5-c6ipceoi|\, "Agup ciomAinpit) An gA^ibA- o6if\ me." "Di An cOipce6iji 'nA biteAttinA6, Agup t>! 6u*o A1|\, Agup gtAC p6 pun 50 mbeit>eAt) p6 Ag pAipe OJA|\A-pAn, , te fAgAlt AtTIAC C1A An AIC fAlb plAD t6 "OUt. tDi A gteup beAnnAigte AJ An pAgAjtc, cAoti-Apci 5 -oe'n eut)A6 eite. lluAif tAngA-OAp, 50 UobAp. ttluip.e T>ub Aipc An pA^Ap-c teip, "1p pAgAfc mipe, CA me "out te oo p,At>A|\c -o'^AjAit -ouic J p At1 ^ 1C A P cAitt cti e." Ann pm turn pe cp.1 uAipe Ann pAn uobAjt e, 1 n-Ainm AH AtAp. An 1tlic Agup An SpiopAit) tlAoim, Agup tAinig A p.At>Ap.c Cuige 6om mAit Agup bi pe Ap,iAm. ""DeuppAit) me ceut) punc -ouic," A|\ pA " Com tuAt Agup |\ACp.Ap m6 A-bAite." 117 " I give my word that I'll do no spying on him, and I'll pay him well for his trouble," said the gentleman. " But perhaps you would not like to go through the mode rf-curing that he has," says the gardener. "I don't care what mode he has, if he gives me my sight," said the gentleman. Now, the gentleman had an evil character, because he betrayed a number of priests before that. Bingham was the name that was on him. However, the priest took courage, and said, "Let your coach be ready on to-morrow morning, and I will drive you to the place of the cure ; neither coachman nor anyone else may be present but my- self, and do not tell to anyone at all where you are going, or give anyone a knowledge of what is your business." On the morning of the next day Bingham's coach was ready, and he himself got into it, with the gardener driving him. " Do you remain at home this time," says he to the coachman, " aud the gardener will drive me." The coach- man was a villain, and there was jealousy on him. He conceived the idea of watching the coach to see what way they were to go. His blessed vestments were on the priest, 'inside of his other clothes. When they came to Mary's Well the priest said to him, " I am going to get back your sight for you in the place where you lost it." Then he dipped him three times in the well, in the name of the Father, the Son, and the Holy Spirit and his sight came to him as well as ever it was. "I'll give you a hundred pounds," said Bingham, "as scon as I go home," 118 t)i An c<5ifce6if\ AS f.Aipe, A^uf corn luAt A^uf con- nAiric pe An fAgAj\c Ann A gteup beAnnAijte, CuAit> pe 5O lUCC An *Oll5e AgUf bjtAlt pe An pAgAriC. X)0 gAttAt) T)O cftotAt) e 5AH brieiteAtti gAn bp,eieAtrmAp. An peA|\ t)o t>i CAJ\ eif A AJ\ Alf, An f AgAJ\C 130 f AOJAAt), ACC niOf tAttA1f\ f 6 A|\ A fon. CimCiott miofA 'nA "biAig f e<3, tAimg f AJAJAC eile 50 e gLeupcA mA|\ gAtvOA-oOift, Agu mjjAm Aguf puAif UA1"6 i. A6c ni f 6 A ttpAT) Ann A f eif\t>ip 50 ocA|\tA T)f oC-ttut) "oo AtTJ. CtlAlt) f6 A1TIAC AOn lA AfhAin Ag f1Ut>Al CfVIt) TIA pAifceAnnAitt, Aguf T>O cAfAt) CAiUn mAifeA6, injeAn frip t>oiCc, Aij\, Aguf jimne fe tnAftujAti uifi|\i, Aguf Afb i. t)i C|MUj\ T)eApt)|iAtA|\ Ag An tu5AX)A|i mionnA 50 Corn tuAt Aguf 5eooAiT>if 5f\eim AIJ\. Hi ^AIO A le AnAriiAinc ACA. 5AOAt)A|\ 6 fAn AIC 6eu-onA An CAitin, Aguf C^ocA*OAf\ 6 A|\ criAnn, Ann fin 6, cjioCcA. mAiT)in, An tA Afi nA rfiAfiAc, bi mittiumit) T>e C|\uinnigte, mAri 6noc mO|\, timdolt An cjtAinn, Aguf niop ^eut) -oume Afi bit t>ut AnAice leif, mA|\ geAtl A|\ An mbotAt) bpeAn -oo bi cimcioll nA ti-Aice, Aguf t)ume Af\ bit T>O f\A6At) AnAice leif, tx> nA miotcOgA e. beAn Aguf mAC t)m5Am cent) punc "o'Aon oume no beA^pyo An co^p AHIAC. Umne cuit) rhAit OAome lApfiAit) pn x>o oeunArh, ACC nio|\ AT) puT>Arvte cpdtA-o A|\ nA C|\Ann le nA mbuAUvo, ACC niojx peu < OAtAt\ A 119 The coachman was watching, and as soon as he saw the priest in his blessed vestments, he went to the people of the law, and betrayed the priest. He was taken and hanged, without judge, without judgment. The man who was after getting back his sight could have saved the priest, but he did not speak a word in his behalf. About a month after this, another priest came to Bing- ham, and he dressed like a gardener, and he asked work of Bingham, and got it from him ; but he was not long in his service until an evil thing happened to Bingham. He went out one day walking through his fields, and there met him a good-looking girl, the daughter of a poor man, and he assaulted her, and left her half dead. The girl had three brothers, and they took an oath that they would kill him as soon as they could get hold of him. They had not long to wait. They caught him in the same place where he assaulted the girl, and hanged him on a tree, and left him there hanging. On the morning of the next day millions of flies were gathered like a great hill round about the tree, and nobody could go near it on account of the foul smell that was round the place, and anyone who would go near it the midges would blind him. Bingham's wife and son offered a hundred pounds to anyone who would bring out the body. A good many people made an effort to do that, but they were not able. They got dust to shake on the flies, and boughs of trees to beat them with, but they were not able to scatter them, nor 120 r\& -out Com pAt>A teip An gcpAnn. t)i An bpeuncAp An eipije niop meApA, Agup i eAglA Ap nA c6rhAppAnnAib go-ociubpAt) nA miolc65 piop AS luCc An cije gup p AS Ape oo t>i Ann, 6ip -OA mbeit>eA-6 fiop AS luCc An -olise no AS nA f pit>eA'o6ipit) ) T>O jeottAt) p IAT> Agup t>o 6po6pAt) 6. CuAit) nA CACOiLcij 50 mnAoi ttmsAtn Agup lei 50 pAit> eolAp ACA Ap t)uine T)O nA rniolc6j;A. " UAbAip CUSATD e," Appipe, mA'p pefoip leip nA miolc6sA -00 t)ibipc m h-6 An T)UAip pin $eobAp pe ACc A peAfic n-oipeA-o. ," Ap piAT>-pAn, " -OA mbei*' piop Ag Iu6c-An- t>A nSAbADAOIp 6, "OO 6po6pA > OAO1p 6, ITlAp Cpo6 piAT) An peAp T)O p.UA1p pAt)ApC A fUl Ap Alp T>6." " A6c," Ap pipe, "nAC bpeu-opAt) pe nA miotcosA t>o 6ibipc gAn piop Ag lu6c-An--olise?" " tli't f:iop AgAinn," Ap piAtJ-pAn, " 50 cdrhAipte teip." An oit)6e pin 5lAC6 CATD -oubAipc beAn t!)msAm. "tli'l AgAm ACc beAtA fAogdlcA t)o 6AilleAniAinc," Ap pAn pAgApc, " Agup beApp. Aiti m6 puAp i Ap pon nA ntDAome boCc, 6ip bei"6 ptAig Ann pAn cip munA scuip- pt> me "oibipc Ap nA mioLcdgAib. Ap mdit>m AniApA6, bei* lAppditi AgAtri i n-Ainm t)e IATJ TIO t)ibipc, c4 muimsm AgAm Agup t o6t6Ap i n"OiA 50 pe me 6 mo 6ui"o nAitiAT). Ueit) 6uig An Anoip, Agup AbAip lei 50 mbei-6 m6 i ngAp -oo'n 6pAnn le h-eipise nA gpeine Ap mAi-om AmApA6, A$up AbAip 121 to go as far as the tree. The foul smell was getting worse, and the neighbours were afraid that the flies and noisome corpse would bring a plague upon them. The second priest was at this time a gardener with Bing- ham, but the people of the house did not know that it was a priest who was in it, for if the people of the law or the spies knew, they would take and hang him. The Catholics went to Bingham's wife and told her that they knew a man who would banish the flies. " Bring him to me," said she, "and if he is able to banish the flies, that is not the reward he'll get, but seven times as much." " But," said they, " if the people of the law knew, they would take him and hang him, as they hung the man who got back the sight of his eyes for him before." " But," said she, " could not he banish the flies without the knowledge of the people of the law 1 " " We don't know," said they, "until we take counsel with him." That night they took counsel with the priest and told him what Bingham's wife said. " I have only an earthly life to lose," said the priest, "and I shall give it up for the sake of the poor people, for there will be a plague in the country unless I banish the flies. On to-morrow morning I shall make an attempt to banish them in the name of God, and I have hope and confidence in God that he will save me from my enemies. Go to the lady now, and tell her that I shall be near the tree at sunrise to-mor- row morning, and tell her to have men ready to put the corpse in the grave." 122 beit f\eit> AICI leif An scopp "oo Cup ' fiAT> Cum nA mnA-uAifte, Aguf t)'innif 01 An meAt) T)ubAif,c An f ASAJIC. eijugeAnn Leif," AJ\ fife, "beit> An -ouAif 1)6, Aguf ojiiDGCAit) me moiji-feifeAp peA|\ i)o t>eit 1 IxitAi^." fA5Aj\c An oit)6e fin AS gui^e T)e, Aguf jtoirh eif-ige nA 5|\eme CuAit) fe 6um IIA A gteuf DeAnnAigte 1 ttfotAC. Cmp fe fin Aip, Aguf t5i Cf\oif Ann A teAt-lAirh Aguf t>i uifge coif peAgtA Ann f An lAitti eile, Aige, out Cum nA h-Aice A tvAifc nA miotc65A. CofAij fe Ann fin AS leigeAt) Af A leAttAp AgUf A5 CJtAtAt) Ulfge ColfpeAgtA A|\ nA miotc65Aitt, 1 n-Ainm An AtA|\ An itlic Aguf An SpioivAit) llAoim. "O'eifig An cnoc mioLcCg, Ajuf o'eiuitt f iAT) f UAf 'f^ n -A^jt, Aguf f\inneAT)A|\ An fpeip Com x)op6A leif An oit)6e. tli jtAib friof Ag nA T)AOini5 CIA An AIC A n-oeACA-OA^, ACc PAOI 6eAnn teAt-UAij\e m PAID ceAnn -0100 le peiceAl (peicfinc). t)i tut5Ai|\e m6p A|\ nA T>Aoinio, ACC nioj\ Df.At)A 50 Of.ACAT>At\ An f plt)eAT)6l|\ Ag C6ACC, AJUf glAOt) f1AT) AJA An f A5Af\c fit leif Com CAPA A'f oi Ann. Uug An T)O nA boinn, Aguf leAn An f p!-6eA-o6ifi e, Aguf Ann gAC lAirii Aige. tluAif nAj\ f. eut) fe ce^Cc fUAf leif, CAit fe An fgiAn 'nA -6^15. TluAip 01 An fglAn Ag T)Ul tAf gUAlAin An CfAgAlfVU, CU1f fe A lAttl Cle f UAf , Aguf gAO f e An f giAn, Aguf CAit f e An A|\ Aif gAn freACAinc CAob-fiA|\ -oe. t)UAil fi An CuAit) fi Cf.it) A Cf.oit)e, gu|\ tuic fe An f AgA|\C f AOJA. 123 They went to the lady and told her all the priest said. " If it succeeds with him," said she, " I shall have the re- ward ready for him, and I shall order seven men to be present." The priest spent that night in prayer, and half an hour before sunrise he went to the place where his blessed vest- ments were hidden ; he put these on, and with a cross in one hand, and with holy- water in the other, he went to the place where were the flies. He then began reading out of his book and scattering holy-water on the flies, in the name of the Father, the Son, and the Holy Ghost. The hill of flies rose, and flew up into the air, and made the heaven as dark is night. The people did not know where they went, but it the end of half an hour there was not one of them to be seen. There was great joy on the peeple, but it was not long till they saw the spy coming, and they called to the priest to run away as quick as it was in him to run. The priest gave to the butts * (took to his heels), and the spy followed him, and a knife in each hand with him. When he was not able to come up with the priest he flung the knife after him. As the knife was flying out past the priest's shoulder he put up his left hand and caught it, and without ever looking behind him he flung it back. It struck the man and went through his heart, so that he fell dead and the priest went free. * This is an absurd way the people ofConnacht translate it when talking Fnrhsh. t)onn means both " sole " (of foot) and " butt." 124 nA fip copp thngAm, Aguf cuip eAt)Ap Ann fAn uAij 6, ACC nuAip CUAT)AP copp ^n f pi 1 6eAT>6pA "oo Cup, f.uAipeAT)Ap nA milce T>e luco^Aib tn6pA cmicioll Aip, Aguf m pAib speim pe6lA Ap A cnAtfiAib nAC pAib itce ACA. t1i 6oiAp66At) f IAT) oe'n Cop p -Agtif niop freut) n.d o-dome 1AT) *oo fiuAgAt), Aguf b'eigin "o6it!) 6fA5t).Ail of cionn CAtrhAn. Ctup An f AjApc A gleuf DeAnnAijte 1 oo t)i Ag obAip Y An n5Apt)A nuAiji Cui pOf A1f\, AgUf "o'lApIl Aljt An "OUAIf *OO jlACAt) Af\ f On nA miotcfigA t)o > 6it)ipc, Aguf T t>o tAttAipc oo'n f^eAp oo <)it)ip IAT) triA t)i etflAf Aige Aip. "C^ e6tAf AgArn A1|\, Aguf T3t!Ai]ic f6 tiorn An ouAif "oo tAt>Ai|\c Ctnge Ano6c, mA|\ CA pun Aige An cip o'^AsttAit fut ttiA scpoCpAit) tucc An -01150 6." " Se6 -6uic i," Ap fife, Aguf f 6ACA1T) f i f popAn 6ip -06. Ap lUAi'oin, tA Ap nA rhApAt, t)'imti$ An f AgApu 50 coif nA pAippge ; fUAip f e long -oo DI Ag -out cum nA pAince, cuAit) f e Ap bopt), Aguf corh IUAC Aguf T>'pA5 fe An cuAn cuip fe Aip A eu-oAij f AgAipc, Aguf tug T0 "OlA f.A01 n-A tAbAlpC f AOp. tll'l CAT) tAplA "66 'nA "oiAig fin. 6if fin -oo t5i-6eA-6 -OAome TAUA Aguf CAOCA AS 50 UobAp thuipe, Aguf niop frill Aon T)uine ACA AplAth Ap A1f gAn A belt 161 6Af CA. ACC m pAltt pu-o rnAit Ap bit ApiAtti Ann f An cip f eo, nAp trnlleA-o te "oume eigm, Aguf trnlleAt) An cobAp, mAp f o. t)i cAilin 1 mtDAile-An-cobAip, Aguf tM fi Ap ci beit pdfCA, nuAip tAimg feAn-beAn CAOC cuici AJ iAppAi-6 oeipce 1 n-on6ip T>O "OiA Aguf TJO Thuipe. 125 The people got the body of Bingham and buried it in the grave, but when they went to' bury the body of the spy they found thousands of rats round about it, and there was not a morsel of flesh on his bones that they had not eaten. They would not stir from the body, and the people were not able to rout them away, so that they had to leave the bones over- ground. The priest hid away his blessed vestments and was work- ing in the garden when Bingham's wife sent for him, and told him to take the reward that was for banishing the flies, and to give it to the man who banished them, if he knew him. " I do know him, and he told me to bring him the reward to-night, because he has the intention of leaving the coun- try before the law-people hang him." " Here it is for you," said she, and she handed him a purse of gold. On the morning of the next day the priest went to the brink of the sea, and found a ship that was going to France. He went on board, and as soon as he had left the harbour he put his priest's-clothes on him, and gave thanks to God for bringing him safe. We do not know what happened to him from that out. After that, blind and sore-eyed people used to be coming to Mary's Well, and not a person of them ever returned without being cured. But there never yet was anything good in this country that was not spoilt by somebody, and the well was spoilt in this way. There was a girl in Ballintubber and she was about to be married, when there came a half-blind old woman to her asking alms in the honour of God and Mary. 126 "tli't Aon put) AgAm te cAt>Aif\c T)O feAn CAillige, CA tn6 bot)ApAi5ce ACA," AJ\ fAn cAiUn. " HA pAib fAinne An p6f CA ope A-Conice 50 cu Corh CAOC AY CA rnife," AJ\ fAn cfeAn-beAn. Aj\ mAiT)in, tA Af\ riA triApAt, tti f uile An CAitin 615 nirhneAt, Agf Af mAiTDm 'HA t)iAig fin t>! fi beAg-nAfi OAtt, Agtif *out)Ai|\c nA cfittiAff AnnA 50 mbut) 66if t>! out 50 UobAji thui^e. xXfv mAmm 50 tnoC, o'^ifij fi, Aguf CuAit) f i Cum An cobAip, A6c cji&ut) o'freicpeA'O p Ann ACc An cfeAn- t>eAn "O'IA^ An T>ijAC uijijM 'nA fuit>e Ag ttfUAC An AS ciAiAAt) A cinn of cionn An oj\c, A CAiUeAC jfiAnnA, An AS f AtACA-6 ttluijie ACA cu ? " A|\ fAn CAitin ; "irntig no biAifpi-6 m6 T)O rhuineut." " tlt't Aon on6if\ nA meAf ASAT> AJV "OiA nA o'eidg cu T)6i|\c TO CAbAifc 1 n-on6if\ T)6it), AJ\ An At)t)Aji pn m tump Ait) cu tu f.m ' 1?UAiii An CAiUn 5f\eim Ap An i "oo f C|\eA6Ailc 6'n cobAp, ACc teif An fcpeACAilc T)O tM eAcof^A T)O tuic An beipc AfceA6 Y-A" cobAf Aguf bAtteAt) 1AT). O'n IA fin 50 -oci An IA fo ni f Aib Aon t6ieAf Ann f An cobA|\. * * * * * "C& AIC rh(5|\ AS tTluifie 1TlAtAi|\ 1 bplit)eACc t)iAt)A nA n5^et)eAl. 1f i *oo cuif l6ieAf nA nT)Att Ann f An , if i -oo CAifbeAn i p6m T)o'n bpAtAip boCc -pAoi cotuim, Aguf if i *oo beifv teigeAf T)o boCcAib An C|\6 nA h-AtCuinge A|\ A niAC. Hi ti-i 127 " I've nothing to give to an old blind-thing of a hag, it's bothered with them I am," said the girl. "That the marriage ring may never go on you until you're as blind as myself," says the old woman. Next day, in the morning, the young girl's eyes were sore, and the morning after that she was nearly blind, and the neighbours said to her that she ought to go to Mary's Well. In the morning, early, she rose up and and went to the well, but what should she see at it but the old woman who asked the alms of her, sitting on the brink, combing her head over the blessed well. " Destruction on you you nasty hag, is it dirtying Mary's well you are ] " said the girl, " get out of that or I'll break your neck." " You have no honour nor regard for God or Mary, you refused to give alms in honour of them, and for that reason you shall not dip yourself in the well." The girl caught a hold of the hag, trying to pull her from the well, and with the dragging that was between them, the two of them fell into the well and were drowned. From that day to this there has been no cure in the well. # * * * Mary Mother bears a great part in the religious poetry of the Gaels. It was she who put the curing of the blind ir. the well, it was she who showed herself to the poor friar under the form of a dove, and it is she who gives a cure to the poor of the world through her intercession with her Son. 128 pti bu-6 rho tug me-Af A^uf onoifv -O'A mbAtiCfiACc e ein T)O tfluifie 50 m6t\-rhojA. "1f niAit AH tteAn, muifie ttlott," Af\ 665^11 O tnume mAit An beAn tTluijie fho-ft, iico-jiij nA ftoj fi 1f 1AT) A 5j1AfA If t)eAn -oo c t)eAti i T>'A jctAonAnn ceAjitr, l)eAn if tno neA^ic A'f bn^, t)eAn if buije -pA 6|i t)eAn te TO l)eAn if cjieife tAlt A|t neAiii, tJeAn -oo coi5 mo nAinroe -oiom, beAn if x>ion T)Ani A|t JAC CAC. Hi cofriiuit, tTJi|ie te [mui|te ttloji if mAit jniorii], tit cofriiuit/ bAtfAm te rmof\c, te titinn goi^c ni cofriiuit fi fli cofriiuit tjomtuf te mit, 'S ni cofriiuit uriiA te h-6ji. ni cofriiuit tit teif ATI fpinn, 'S te mAij rhin ni cofriiuit mom.*' " fli cofriiuit mo'Ti te niAi^ riim," 'f ATI MS. 129 It was no wonder, then, that the heart of the Gaels, the heart of a nation that especially respected and honoured its women, should give itself up particularly to Mary. " Good is the woman, Great Mary," says Owen O'Duffy, "A Woman who gives sight to the blind." GREAT MARY. Good is the woman, Great Mary, The mother of the High-king of the eternal hosts, They are her graces which are ever full, A woman who put a hedge round each country. A woman to whom right inclines, A woman greatest in strength and power, A woman softest (i.e., most generous) in red gold, A woman by whom is quenched the anger of the king. A woman who gives sight to the blind, A woman who is most powerful beyond in heaven, A woman who has taken away my enemies from me, A woman who ia a defence to me in every battle. * V * -:: Mary is not like women, [Great Mary of good deeds], Balsam is not like to myrrh, To salt ale, wine is not like. Gall is not like honey, And brass is not like gold, The lily is not like the thorn, And to a smooth plain, bog is not like. 130 Hi f^itnji A 5C0ifiAipeArii, 1D6AT) n.A n'OA'n t)o tT)<5fi Aguf DA p3An-plit>e i n-on<3ip t)O j po rseut-AtofiAn AifceAC A^ AH lYlAij-oin oo pJAiji rn6 6 itlAC Hi CeAjuiAig oi-oe-fgoilei tnt)eut- riitiileA-o, fiAji i gcon-OAfe itluig-Go, -oo puAip 6 tteul feAii Tnmie e. 5^* f 1A>o ^^ " CAOineAt) riA C|ii ttluipe." 1]^ ttu\CtriA|\ An piofA 6, "OA-p liom-fA, Ci|A m'l -oe'n Cfopc fo i n^Ae^eits AJ; mnpnc f teif An "gciip-^A" 1 troeipeA* 1f copfiuite, i n-A tAOiti feo, te piofA AtbAUAC 'HA te piofA 6i{\eAnnAC 6. 1f pO|t-fimplit)e 6 5 An " corhAjVOA " HA compuAim. tli cop itiuil 50 nDeAnnAi* An pie j:ein An fgeuL fo ACc if "001$ 50 ocAimg fe o "oe CeAnn T>e HA nA cm rhume. cum An cpteiBe go IT10C Afl tTlA1t>1tl (Ocoti Asup 06 on 6,) "A peAt>Aiji nA n-AbpcAt An bpACAi-6 cu mo J (Ocon A^Uf oc on 6.) A tc me A\\ bAtl e, (066n A5f 06 6n 6.) 1 This is nearly in the curious wild metre of the original " Agus," = and" is pronounced "oggus." In another version of this piece, which I heard from my friend Michael MacRuaidhrigh, the cur-fd, ran most curiously, tick och agus Sch uch an, after the first two lines, and Sch Sch, agus och on 6 after the next two. Thus : AnAf 1 n-ucx* A mACAji e, (Oc, 66, Aguf 06 u6 An) 'O A teiC, A IDA tflUlfie, AJtlf c 06, A5f 66 on 6.) 131 It is impossible to count all the poems that Donogha M6r and the old bards composed in honour of Mary. Here, however, is a curious ballad on the Virgin, which I got from 0' Kearney, a schoolmaster near Belmullet, in the west of the county Mayo, who got it from an old man there. They called it the " Keening of the Three Marys." It is, in my opinion, a valuable piece, because there is not much of this kind in Irish, telling a story, and with the cur-fa or refrain at the eud of each half verse. It is in this respect more like a Scotch-Gaelic piece than an Irish one. It is exceedingly simple, without co-arda or complex vowel- rhyme. It is not likely that the poet himself invented the story, but it may be that it came from some Irish version of one of the apocryphal gospels. THE KEENING OF THE THREE MARYS. Let us go to the mountain All early on the morrow, (Ochone ! agus ochone, O !) "Haat thou seen my bright darling, Peter, good apostle?" (Ochone ! agua ochone, 1) l "Aye ! truly Mother Have I seen him lately, (Ochone agua ochone, !} Literally. We shall go to the mountains early in the morning to-morrow, ochone and ochone ! Peter of the apostlea, did you see my white Love. Ochone, and ochone, 0. Musha Mother I did see him just now, ochone, and ochone, ! And he was caught firmly in the midst of his enemies, ochone, and o-chone, ! 132 50 1 AJI A (Ocon A5f oc on 6.) " tit I tit>Af 'r\A Aice A|1 fl -Af 1 clocAib nA pjiAi'oe i (Ocon Aguf 06 on 6 I) (itiAi-6 fi i lAije AjUf 01 A jtunA (Ocon Ajuf oc on 6 I) me nA bAin te mo mA (Ocon Ajuf oc on 6 !) Judas was near him, and he took a hold of his hand, ochone, etc. " Musha vile Judas, what did my love do to you, ochone," etc. He never did anything to child or infant, ochone, etc. And he put anger on his mother never, ochone, etc. 133 Caught by his foemen, They had bound him straitly," (Ochone agus ochone, O.) " Judas, as in friendship Shook hands, to disarm him," (Ochone agus ochone, !) Oh Judas ! vile Judas ! My love did never harm him (Ochone agus ochone, O !) No child has he injured, Not the babe in the cradle, (Ochone agus ochone, !) Nor angered his mother Since his birth in the stable, (Ochone agus ochone, !) When the demons discovered That she was his mother, (Ochone agus ochone, !) They raised her on their shoulders, The one with the other ; (Ochone agus ochone, !) And they cast her down fiercely On the stones all forlorn, (Ochone agus ochone, O !) And she lay and she fainted With her knees cut and torn, (Ochone agus ochone, !) " For myself, ye may beat me, But, oh, touch not my mother," (Ochone agus ochone, .') When the demons found out that she herself was his mother, ochone, etc., they lifted her up upon their shoulders on high, ochone, etc. And they smote her down upon the stones of the street, ochone, etc. She went into a faint, and her knees were cut, ochone, etc. Beat myself, but do not touch my mother, ochone, etc. We shall beat yourself, and we shall kill your mother, ochone, etc. 134 ru jrem. -A'f mAf.bocAmAoit> oo riiAC (Ocon Ajuf oc on 6!) ScjtoiceAt>Aji An bjiAij teo An IA fin 6 n-A UcAift (Ocon Ajuf 06 on 6 !) Act -oo leAn An IAT> Ann fAn (Ocon Ajuf 06 on 6 I) " CIA An beAn i fin 'tlAf; n-oiAi5 Ant1 f Ari t (Ocon Ajuf oc on 6 !) "So "oeiniin niA CA beAn Af; bic Ann 'Si mo tnACAif;," (Oc6n Ajup oc on 6!) "A Coin, feuc, pA^Aim ojic CujtAm mo mACA|i, (Ocon Ajuf oc on 6.) 50 3Cf;iocn6cAi-6 me An pAif feo," (Ocon Ajuf oc on 6 I) cuAtAi-6 An rii -An ceiteAbfi (Ocon A^uf 06 on 6 !) A|i An n5Ajix)A teim * 50 cjtAnn nA (Ocon A^xif oc on 6 !) CIA h-e An peAji bjteAj fin Ap c|tAnn nA pAife (Ocon Ajuf oc on 6 !) They tore with them the captive, that day from her presence, ochone, etc. But the Virgin followed them, into the wilderness, ochone, etc. What woman is that after us in the wilderness, ochone, etc. Indeed if there is any woman in it, it is my mother, ochone, etc. * "-A5 u f An 'OAfiA leim 50," mAf; t>o cuAlAf e, ACU jntt) fe An tine ft 6 f AX)A. 135 " Yourself, we shall beat you. But we'll slaughter your mother." (Ochone agus ochone, !) They dragged him off captive, And they left her tears flowing, (Ochone agus ochone, !) But the Virgin pursued them Through the wilderness going, (Ochone agus ochone, !) " Oh, who is yon woman ? Through the waste comes another," (Ochone agus ochone, !) " If there comes any woman It is surely my mother," (Ochone agus ochone, !) " John, care her, keep her, Who comes in this fashion," (Ochone agus ochone, !) But Oh, hold her from me Till I finish this passion," (Ochone agus ochone, !) When the Virgin had heard him And his sorrowful saying, (Ochone agus ochone, !) She sprang past his keepers To the tree of his slaying, (Ochone agus ochone, O !) " What fine man hangs there Jn the dust and the smother?" (Ochone agus ochone, O !) Owen (i.e., John) see, I leave to thee the care of my mother, ochone' etc. Keep her from me until I finish this passion, ochone, etc. When the Virgin heard the sorrowful notes, ochone, etc. She gave a leap past the guard, and the second leap to the tree of the passion ochone, etc. Who is that fine man on the tree of the passion, ochone, etc. Is it that you do not recognize your son, mother, ochone, etc. 136 An 6 tiA6 n-AicnijeAnn cu T)O TT1AC A ITlACAIfl ? (Ocon Ajwp oc on 6 1) An e fin mo teAnb A t)'iomcA|i m6 tf (Ocon Agttf oc on 6 !) flo An e fin An teAnb "D'oileAt) i n-ucc tflAifte? (Ocon A5f oc on 6 !) CAiceAx>Aji AnviAf e 'tlA fp6tAlb (Ocon Ajuf oc on 6 1) "Sin cugAib Anoif e ^S^r CAOinijit) bu^i (Ocon, Ajr oc on 6 !) go jCAOinpmit) Aji (Ocon, Ajtif oc on 6 !) CA to ewe mnA-cAomce te bfteic f6f A triACAiti (Ocon, Ajuf oc on 6 !) oei6 n- cu 50 (Ocon Ajuf oc on 6 !) 50 fiAib ^u TO beAn 1 jcAtAifi jit nA (Ocon Ajup 06 on 6 !) cuirhne rhxMt tMoi mo ti^ cuirhne tteit teAt-rhumce teitit)eACA, tiA T)Aoinit) g^n te6 cuirhne r\A fgot- mi- Is that my child that I carried for three quarters of a year, ochone, etc. Or is that the child that was reared in the bosom of Mary, ochone, etc. 137 "And do you not know him, He is your son, Mother." (Ochone agus ochone, !) " Oh, is that the child whom I bore in this bosom, (Ochone agus ochone, !) Or is that the child who Was Mary's fresh blossom " 1 (Ochone agus ochone, !) They cast him down from them A mass of limbs bleeding, (Ochone agus ochone, !) " There now he is for you, Now go and be keening," (Ochone agus ochone, O !) Go call the three Marys Till we keene him forlorn. (Ochone agus ochone, O !) O Mother thy keeners Are yet to be born, (Ochone agus ochone, O !) Thyself shall come with me Into Paradise garden, (Ochone agus ochone, !) To a fair place in heaven At the side of thy darling, (Ochone agus ochone, O !) < It is wonderful the good memory that people without book- education have, and that people have who are able neither to write nor read. They usually have twice, aye, ten times They threw him down [a mass of] cut limbs, ochone, etc. There he is for you now, and keene your enough over him, ochone, etc. Call the three Marys until we keene our bright love, ochone, etc Thy share of woman-keeners are yet to be born Mother, ochone, etc. Thou shalt be with me yet in the garden of Paradise, ochone, etc. Until thou be a . . (?) woman in the bright city of the graces ochone, and ochone, etc. 138 nAif uncACA AtnA6 UAtA. t)T me Aon UAIJI AttiAin i txifi con-OAe nA 5 A1 ^ 1fiie AS c6if.ieACc feA 6 nA T>Aoinit. CuAlAitt me CAinc AS mojwm 50 f\Aib AS peAfi T>Af\ b'Ainm ttlAficAin tltiA* o &o\,- Ajuf -oubAifu; 5^6 ite -6111116 t)o tAt>xM|\ liom "D'A t^oib, " Di cirmce," At)tit:)Ai|ic fm-o, " x\ju uxMt) xin t)xMH|\i05xMn Atumn." &AOII mife gup oo t>i xinn. puxMf me ^n pe^ji fin eif ctii-o -o'^ fjeutCAi me lei "^n t>xMn\io^in Alumn T>O A 5 u f gOfAitt me-Af x\c^ -Aifi." Uof^ij pe ^nn pn puxM|\ me n^C fgeul x\6c T>Ati -oo t>i ^nn. t ofun 5U|\ 6i|\ n^ o^oine An oijiexvo fin fuime Ann. UA fe Com mxMt "dAm A (itOttUAlA* 50 h-iomlxin, T)o tAt)Ai|i An peA|\ ceu-onA IAOI fiAnnuigeACcA *6Am, IA eile, A jvAit> ceitjie ceut) line Ann, Aguf cpei-oim 50 fVAitt nA mitce tine Aije. t)i fe gAn tteAtAlA. 1f e An f.eAj\ ceuT)nA 6 6 A t>puAifi me " UeAgAfg tDjiiji-o " -oo tug me f UAf. UA A lAn Tie CAncAib-ceAgAifs Aguf T>'At>nAnAit> "oe'n cfopc fo Ag nA feAn *OAoinit!> lAtt^Af Aguf 'p mo t)Af\AriiAil gup b' iA"o-fAn nA if lomA'dAmtA 1 5 ConnAtUAib CAJI eif nA n- At|iAn SjiA-o. Cit) gup fAT>A An T>An-ceA5Aif5 feo if 061$ nAC t)puAi|\ me An u-iomtAn T)e. An tiAinniogAin Altnnn.. A bAinfioJAin Alvunn if Aitte c^iut fo 'n nj^eiti f Aj -oo GeAnnAcc o fnAx> f T>O -OAC A peicciuif; if 5f,AnnA oo cAimj Ann mo yum AfceA6, mife An t)Af, (Af feifPAn) 51-6 guf: sfAnnA m'Ainm x>Af; teAC CA A bpuit po'n nj-ftetn P.AOI jeuji-priAcc A5Atn 1 5ceAfc. i-6 me tuf A A tAtAif rtlic "Oe jjAn fCA-o, rtl AC-f JAflCA 50 bflAC te pA1|tC An Cf AOJAlt A-p f At), An e fin ATI f AC te (sic) 50 ocjieisf tnn-fe rAl/Am nA tlA mo cAifleAn Alumn CA tAn -oe CACAf; An cfAoJAit, mo cAoif;i5 (bf;eAJ) bAnA, ni Aijimijim mo f coc A'f mo mAom ti)eic AS Aon neAc, mo jf-itf eAt (?) 'f mo -6A tAim f-AlArh jAn pijin. 'S ot-c An fgeut tiom (Af; feifeAn) An meAt> A -oubAific cu AJI fA-o, bei-6 mAijfCf;i-6e cf;eunA AJ; fetifcA Af; -oo mAom 50 jtAn. t)eit) fomnc Af. An CVTOAC nAc teigf-eA Af coffAi'o' jlAif x\'f -00 cotAnn T>'A fievibA-6 A5 peif cto 'f AJ t)AOtAit 1 jceAf (?) A. tfluifie -oileAf , (AJI fife) CAX> -oo oeunpAf me te cApAtt no bo te mo mof-cui-o oe'n cfAOJAt fo ACA fAiftftnj 50 teoti, An e f AoiteAf cu me fineA-6 50 t>oimm p AOI An bf o-o 'S nAc ocAinig f muAinciuj' Af; bit Ann mo cjiofoe'-fcij Af; -out teAC 50 t)eifim-f e liom (AJI f AH t)Af) TIA t"S^ e Y TIA pjtionnf AI-O cf eun O if e mo ceifvo 50 jfinn teit x>ut 6 DAite 50 ceite, t)eiftim tiom HA h-iAf.tAit> 'f HA CijeAf.nAi'o Af nA An A5 lAff A1-6, bei-oteA-f A, -DO 6eic beo 'nA n-oeij-feAti P O ! A tiAif (AJI fife) m f.eit)i|i 50 nt>eunf.A jniom com m6f; fin, A'f 50 -orospA Af mo moji-cuit) t x>e'n cf AOJAt 50 f oit me, A tiACCAix) ojAnAc fo btieAj CA tAn -oe mAom 'f -oe c Aon tA beit cionAif c (?) te m'mjin 615. h " 5 1 * S"! 1 Sf^nnA" -otibAif c An peAf, A6c CA An pocAt " Ann fAn tine teArtAf. t " Af mojtAn " t)ubAif.c An f eAncwo. 141 QUEEN. Who art thou apparition, appearing thus in my room, Most dreadful of mien to be seen, with thy brow of gloom ? DEATH. I am the Death, though awful my name to thee, All who are not in their graves are slaves to me, To the Son of God's presence must thy soul now flee, Parted for ever and severed from the world by me, 1 QUEEN. Is that the reason that I should forsake lands or wealth. Or my beautiful castle which is full of the stores of the world, My fine white sheep, not to speak of my stock and my goods, That any one should have them, my woe ! and my two hands empty without a penny ! DEATH. I think the story bad, said he, all that you have said throughout, Strong masters shall be feasting upon your goods clearly, There shall be a division made of the clothes that you -would not allow out of locked coffers, And your body shall be being torn by worms and beetles in ... T QUEKST. Oh, dear Mary ! what shall I do with horses and cows, With my large share of this world, which is plenty enough, la it what you think, to stretch me deep beneath the sod, And sure no thought at all came to my heart- within of going with you yet. DEA1H. I bring with me (said the Death) the kings and the powerful princes, Since it is my trade with exactness to be going from one town to another, I bring with me the lords out of their bright castles, Is it seeking you would be, to be alive after them ? QUEEN". Death (said she), it is not possible you would do so dreadful a deed, And that you would take me away from my great share of the world yet, And all of the very fine youths full of wealth and goods Hoping every day to be married (?) to my young daughter. 1 The translation of these verses is pretty much in the metre of the original. I have not versified the rest. 142 , cuf A, An injeAn mAfi tA fi, AJ CACAX> A IA, CIA AH bic f 6Af CA 1 tix>An AICI seobAi-o fi e, mife tf A (AH feif eAn) i t,AtAiH ttlic T)e, OCUJJAI'O CU CtinCAf CflUAI'O CAT) 6 "tl CAO1 Aft CA1C CU T)O f AOJAl. O ! (AH fife) A ttAif rAbAiji fpAf -oAm A'f TIA bi ctiuAi-6, tlA cAbAifi teAC 50 IA tne no fAjpAit) cu m'mjeAn f.Aoi buAi|ic : Seo tno tArii -ouic (AH fife) mA' f Ail LCAC A JLACATJ uAitn, 50 tnbeit) mo beATinAcc 50 bf.At AJAX* 50 -ocei-o tne f AOi'n Hi n-Ail tiotn , (Af f An t)Af) t>o beAnnAcc TIA x>o COHIHAX) bum, 'Se An AIC AH CUIH C'ACAIH me 1 oceAccAineAcc t tosbAil tiom, SAC AH S^AC cu AHiAtri x)'AiH5iox> Aguf -D'OH 50 CAtn beix) fe -D'A fgAHAt) i XCCAC A 1 teAnnA 'f T>'A 6L gAn riiAttt. CA mo fnAi-om CH^ A "*>& H't 11 ^ 5 CHAIX AH t>o Hi fjAHfAiti me [leAc] A-coi-oce no 50 -ocujjAit) me bAf UeubfAi-6 me oo cHOix>e Ajvif JAC f eic X>'A JAH^OA t)eix> t mo ceAcrAineAcc x>euticA HUAIH feicpeAf me c'AnAm 'f An fJAtA. 'S iomx)A -outne bocc t mbonn botAm i jjceAHc-lAH TIA monA, A^uf xuine bocr AH feACfAn jAn T)A pijjm 'nA pocA, geobAix) cu T>O f Aic Ajiif ~oo miAn T>e'n cfon^ f'i Ajuf tetj mife AH An fAoJAt fo A bpuit * T)bAiHC An f BAH f o Ajuf muinnciH "A 1i-Aice fin 1 " nubHAix) me " 1 n-Aic " beAHfAi^o me," ni TTIAH fin e 1 n-AiceAcAib eite. t"Aj;uf Ann fun bei-6eAf mo reAcrAitteAct " ecc. -oo ye\\\ An tfeAncuix>e, ACC -oo Hi""e fin An tine fo J-A-OA. I"xin fAOJAL fo An cottcAf," -DubAifc An feAncui-oe, ACC ni tujim 6. 143 DEATH. Leave, you, your daughter as she is, spending her day, And whatsoever man is destined for her, she shall get him, I shall bring you (he said) before the Son of God, Until you give a sharp account of what way you spend your life. QUEKN. Death (said she) give me time, and do not be hard, Do not take me with you till day, or you will leave my daughter troubled, Here's my hand to you (said she) if you like to take it from me That you shall have my blessing for ever till I go into the tomb. DEATH. 1 like not (said Death) your blessing nor your melodious discourse, The place to which your father sent me was on a message to take you with me, All that you ever crookedly gained of silver or of gold It shall be a-scattering in the house of the ale, and a-drinking right soon. I have my knot indeed drawn fast upon your bones, I shall never part from you until I give you death, I shall rend-asunder your heart and every muscle from its guard, My message shall be completed as soon as I see your soul in the scale. Many's the poor man at the foot of a hovel in the middle of the bog, And the poor man who is on the shaughraun without two pennies in his pocket, You will get enough and your desire of that sort of people, And leave me on this world in which for me there is comfort, 144 fli h-Ait tiorn, Afi* An t)Af, If iomx)A -ouine bocc fiubAt An ftocAiji [An IA fo] gAn ufifiA-o 5An triAoin 5An fencA(?) jAn AfiAf CAt>Aiti-fe IA-O fin leAc CA-O'A eujmAif A ftAince 'f iA-0 jiAdAf 30 \\ei-6 teAC Asuf nAc n-iAftf.f.A-6 Aon f pAf ojtc. fli h-Ait lion (AJI fAn t>Af), CAit fin fAOi piAncAi6, fli't A oceu^mA CAitce A'f ni'l bAinc fli tAinij me AfiiArii 5An mo f>Afi AncAf 1 gcoinne Aon oume pop O'AJI CJIOCAIJ A cAitin CAirpi-6 cu jluAfAcc, CA -oo comneAtt CAicce,J tli feAfji tiom-fA An fiij A^Am 'nA peAji An teAccjioim, tli'ojt jeil/l, me AJUATTI "OioGcA TJA meAX) A n-ACpuinn, Ace bi f AfCA Ajuf bjiofcAi j ojic A 6Ain|iio5Ain Aluinn. T)'AC A ceAnn A5f c^tAp A cofA, t)i An ctioitie Ann A cLiAb Afcij T)'A torjA-o, An ceAnjA milif CAitteA-6 mnn JOCA, [tAftAif fi PAOI oeijieAt) A5 CApfiAinj ofnA.] A r>ocrw\\ An AI-O, if peAfip ceAjAfj fA'n ngjiein, -OAm T>O "cAiji-oiAl," 4juf cA^iAinj me o'n bpem, -o me 6fi -ouic 'nA tiiAmAit), II Ajuf A n-iAjif fAf oo beut, An mbAf me, FeAft-nAtriAi-o o'f eA^Aib An ni'l An -oo -ooctuitub ACC fgAite CA AJ CAiteAm A IAB m&\\ tu f em Ajuf 50 -ociubfiAinn-fe bAf -ooib jAn fpAf IT ACC oi|teAt> teAC f6m CIA An mAic An "cAip-oiAt" nuAiji cui|ipeAf me An cfteAj Ann -oo t)o teijeAf 50 bpAC ni't AJ lAn nA cpumne 30 **OutAific An feAncui-oe "A|I An t)Af"A5Uf "A^I fAn t)Af ," 'f i An t)AjiA CAOI if mo ACA cteAccAijte. t*OubAif.u An feAncui-oe feo "oiobcA"no "oiofA ) 'i n-Aic "-ooitt. 1 J An ceux) teAC "oe'n tine feo, ctiif: me 1 n-Aic nA T)A|IA teice i, 6i|t if bmne mAf. fin e. J'O'fAS me Am AC An tine feo " Aguf OAf mo tAim T>UIC ni t)6Af- f.Aix) me -oe f pAf TDUI "-u.'.^C UA1 f A C ^S>" o't 1 ni cAjAnn fi AfceAC 50 ceAtic. !l " 'nA mAmAib t)Af; mo tAim, -o^.spr; fe. II " gAn f pAf nA h-oix>ce feo," -out)Aif;c fe. 145 DEATH. I am not willing (said the Death). QUKBN. Many's the poor man walking the road this day Without furniture (?) or goods, without blessings or dwelling, Take them with you, who are in lack of health, For it is they that will go with you readily and will not ask of you any delay. DBATH. I am not willing (said the Death), all those are under pain, Their term is not expired, and I have no right to touch them, I never came without my warrant written, For any person yet of all Christ created. Girl, you must move, your candle is spent, And I do not prefer the king to the man of misfortune, I never obeyed them, no matter how great their riches, But be satisfied and hasten yourself, beautiful queen. Her head swelled, her feet contracted, Her heart in her breast within was burning. The sweet tongue sounds were lost in it, She spoke at last drawing a moan. 1 QUEEN. noble Doctor of best knowledge beneath the sun, Offer me your cordial, and draw me from the pain, 1 shall give you gold in handfuls, and all that your mouth shall ask, And save me from the Death, the enemy of the men of the world. DEATH. There is in your doctors nought but a shadow, who are passing their day like yourself, And sure I would inflict death on them with only as much delay as I give yourself. What good is your cordial when I shall put the lance through your side, And the full of the entire world shall not have a cure for you for ever. The metre is changed in this verse to express the narrative. 146 CIA An tiiAic ouic An f AfobjieAf m6ft An UA1)1 pn bei-oeAf fe D'A CACAT> te jAifge Ajuf te pmuAinciu j' AJI bit Ann A jcjioi-oe-pcij CIA An bocc AJ CAbAipc -oioJAtcAip cjiuAi-o Ann. jm ni jiAcAix) (A|I feifeAn) te r'AnAm 50 h-eujA, MA fgiltmn te Aipjuonn [cum |nj] nA "Do beA-fipAi:) CAbAi^i no -pojiCACC 6'n bpem ClA* An CA01, A CAltin, Ajl CA1C CU "DO fAOJAt ? SciobAinr T)o f mtie T)IA -oioc AH A 6uix> fein, tli cum cio^bAif -oo -oeunAm AJI Aon n6f t e, gAC Ajl jtAC CU A^llAm T>' AIJ^IOT) A|t -o T)iA ofic An cuncAf [Sci'obAi|ic t)o junne T)IA -oioc A^t A cui-o pein, SAC AJ\ jtAc ru AHiAm T)' AI^SIOT) A|t t>AHHAit> 5 rr'5 J ATI I 11 * 56 1 T F" 1 " 06 f UA r ^t 1 ctAji -o'euTJAin [miontA] cu cuncAf cfUAix) cAtiAijic AH JAG uite pijm t>e. tloif CA me mo tuiiae A|t teAbuix> An tAif (AJI Ajuf mo peACAit) m6|iA pum mAft cAoit)teA6, tli -oeAimAiT) m6 Aitfiije i ti-Am, -oeiiic nA - ConnAifc cu AJ imteAcc (AH p An t)Af ) An c-oj 'f An c^i An t>iuc 'f An c-impifi -OA meAT> A neAjtc 'Cuije II n-oeA^nAi-o cu pAitti je Ann fAn Atmpfi Ace Anoip CA cu mAtt, Ajuf x>'imci5 An c-Am cAnc, cu cuncAf Ann JA6 -01101 c- 'tloif, (Aft fife) -oeAfipAinn 5up cu An Tume-uAfAt QA -OCU^PA fpAf T>Am 50 ceAnn UAIJIC, 50 n-oeunpAinn Aitfije 1 bpexcAt) An UAbAiji, AS wut cftit) mo pAi-oijiin, mA^ CA me buAix>eA]ACA. o me speech teAc CIA An 6Aoi," t)tit)Aiic Af:." An feAntuit)e. 147 queen what good for you is your great riches then, "When it shall be a-spending with swagger and pride, Without any thought at all in the innermost-heait [of the spenders]. what tribulation Shall be on your poor soul suffering hard vengeance for it. One penny shall not go (said he) for your soul for ever, Nor a shilling for mass to the King of the Wounds, Which would give help or relief from the pain to you, How is it, girl, you spent your life ? A steward God made of you over his own portion, Not to make household-riches by any means was it, All that you ever took of money upon the tops of your fingers, God shall ask of you for it, a sharp account. A steward God made of you over his own portion, All that you ever took of money on the tops of your fingers, Down to the hair furthest back on the forehead of your fair face, You must give a sharp account of every single penny of it. QUEEW. Now I am lying on the bed of death (said she) And my great sins under me for bedfellow. I did not make repentance in time or alms or humanity. DEATH. Yet you saw departing (said the Death), the young and the old, The duke and the emperor, no matter how great their power, Why did you neglect it at the right time ? But now you are late and the time is gone by, And you shall give account for every evil action. QUEEN. Now (said she), 1 would say that you were the gentleman If you were to give me respite till the end of an hour, That I may make repentance for the sin of pride, Going through my beads, because I am troubled. 148 tug me dcAtiA -otiic fpAf tAe nioji lAjifi cu Afi An pAt> fin stiAfA o CAltt CU tAVl, AJUf CA bof Afl Act f5iobf Ait> me Anoip tu Ap x>o riiAoin fAOJ Hi flAlb f1Of AJAT) CA fAt) A1C CBAnn -OO Ace bi cu AJI bAtt (A^ feif eAn) tAn -oe'n -oi-riieAf, OJI -00 fCftO Af -00 ITlAOin t)o t>i nfof tn6 50 "oci fe6 bi ItlAfiCAin tlu^t) Corn Ag "out t|\it) Ann A inncmn &m, 5t\ "OtitiAifC f6 50 ti-obAnn nAC |\Aitt Aige ACc An m^At) pn, Aguf t>i mife Com ctn^feAC fin 'gA fSfiobAt) fiof, Aguf Ag cup ceifceAnn Aif , guri teig ine fin teif , cit) gujx cmnce tn6 nAf opiop t)6 6. Agtif cit) 50 GfACAit) m6 6 Aif no t)6 nA -OiAig fin, nioyv tof AIJ m6 A|\ An *DAn fAt)A fo A|\if, 6i|\ bi finn cuir\feA6 T>6 ! Hi tmft- f,Ainn Ann f o e A^\ Aon cop, ACC Af rhot) 50 mbei'oeA'6 ffe 'nA fomptA Af nA -OAncAib f AT>A ceAgAfgACA AC^ An-coiccionn AmeAfg nA n-QAome. CuAlAit) tn6 m6|\An oiob, ACC mi-A^AttiAil 50 Ie6f\, niop ci|\ m6 fibril A|\ 1AT). 50 n'oeApnAit) b|\4itj\e, TiAoine fiAgAtc t)Aoine pein, An oifveAT) fin t)' plit)eACc t)iAt)A fpio^A-OAlCA, ni f.eicim 50 n-oeAfinAit) nA 6i\An tje'n Cf6|\c fo, 50 tn6f\-rh6t\ AJA -peAt) An 6eu*o-bliAt)An cuAit) tA^|iAinn. Ace ptiAip m6 "OAn beAg -DO f\mne f A5Af\c-pAfiAifce, An c-AtAif O 1Hiot)6Ainn 6 CALAIS A' cote 1 5 Cont>A6 An ClAif, if piu A tAbAiftc Ann fo. Hi X)An ConnACcAC e, 6 ceAjic, 149 DEATH. I gave you already respite for a year and a day, You did not ask during all that time grace from the hand of the Lord, You have lost the place beyond, 1 and the other is to be sought for [i.e., is gone too] But I shall sweep you away now out of your worldly goods. You did not know how far from you was the end of your course. But you were only just now (said he) full of disdain, Great was your pride out of [in] your worldly goods. There was I think more in this long poem, but, when we came this far, Maxirteen Rua was so tired repeating it, re- membering it, and going through it in his own mind, that he said suddenly that he had only that much of it, and I was so tired myself writing it down and putting questions to him, that I let this go with him, though I was sure it was not true. And though I saw him once or twice after this I did not begin at this long poem again, for we were both of us tired of it. I would not give it here except that it may stand as an example of one of those long didactic pieces which are very common, and of which I have heard many, without unfortunately having taken them down. Although friars, regulars, and the people themselves com- posed so much religious poetry and spiritual songs, I have not found that the parish priests did much in this way, especially during the last hundred years. But I found one poem by a parish priest, Father O'Meehan from Carrick- aholt in the county Clare, which is worth giving here. It is not, properly speaking, a Connacht poem, but since it comes from the county nearest to Connacht, a county which 1 1 do not know if I have translated this quite correctly ; tall " beyond," like the German jenseits means the future life. 150 tnAf\ tig f 6 6'n 5Cont)A6 if poigf e T>O conT)A6 t)o tM le JMTM 'nA CUIT> T>e triAf\ tout) tjAUAs SAD A. f AtiAil, cui|\im pof Ann fo e. m6 6 (T if olc -oo fgfiobAt) 6), O t>j\iAin 'HA -6iAi AS CAtAifufiAol. ^5 fo 6. nA cnoise mo dfteit>ini, TiAtiiAT) mo cip mo ctoinne 'f mo ceite, T>eun mo comAifice * te fioAiit TIA te bAp TIA Cfioipe ceAntiAij cu SLiocc [mi-] jroticuriAc 66A, 6 fom AiiuAf if beAtitiAiste An comAfiCA fo Afix>-tiAoriiiA. t)O pteUfg ATI CA|1|1A15, -DO "OUlb An "Do cfioit An -oomAn 50 tltiAiti o'Ati-oAijeA-o fUAp An AJI 6|tuim n t)A bicm fin, An c HAC mb6ix) A cftoiT>e -D'A jieubA-6, A'f oeoiri Aitjiije A5 fiteAX> UAI-O, Of comAi|i nA C)ioif e nAOthcA 1 " 'f Ari " f An tns., AJI 151 for a long time was a part of Connacht, and as it were a pity not to preserve it, I shall give it. I found it written out exceedingly badly, amongst the papers that the Irish leader William Smith O'Brien left behind him at Caher- moyle. THE SIGN OF THE CROSS FOR EVER. From the foes of my land, from the foes of my faith, From the foes who would us dissever, Lord preserve me, in life, in death, With the Sign of the Cross for ever. By death on the cross was the race restored, For vain was our endeavour ; Henceforward blessed, O blessed Lord, Be the Sign of the Cross for ever. Rent were the rocks, the sun did fade, The darkening world did quiver, When on the tree our Savour made The Sign of the Cross for ever. Therefore I mourn for him whose heart Shall neither shrink nor shiver, Whose tears of sorrow refuse to start At the Sign of the Cross for ever. This is nearly in the metre of the original a very un-Irish and irregular one. Literally . " From the foe of my faith, from the foe of my land, the foe of my children, and my consort, O Lord do thou protect me with the sign of the Holy Cross." By the death of the cross thou didst buy the unfortunate race of Eve, from that time to this, blessed is that Sign High-Holy. The rock burst, the sun darkened, the world shook fearfully, when the Savour was lifted up upon the back of the Holy Cross. Alas, on account of that, he whose heart shall not be a-riving, and tears of repentance a-streaming from him, in the presence of the Holy Cross. 152 If seAjiji e fieim * An -oume Siof te f&n An r-fAOJAit-fe, tli iAotiiAnn (?) An SpiojiA-o mAtluij PIOJAIJI nA Cfioife tlAOthcA. fi t SAC Aon f AOI 5t ietm A "O'A tAccA'o fUAf AS 1f -code bei-6 tA An " A Cfoife tlAoriicA. Corn ceAnAriiAit xiguf -oo tM ni bp^gmAoi 50 CUID "oe Tlmne CUITD -oe n t)O tAt)xMj\ fl^T) 50 S&AJt 'n^ tl-AJAlt), led s^iUe^t) -oo COrii^iple A le-AfTA fem. "A r\A tn^f," Art pe-A^ ACA, A f AJAI^tC flA mAf CA tAI-Olfl COJ1AC -OCAf t)ei|i m'AnAm bocc ftAn A^I fjAc oo riioji-cuittp ' Tei|\ pe^f eile ACA le n- "If olc An cADAifi -ouinn ITIAC An go FtAltCAlTinAf -OO "Out AfCBAt." eile A riiic tlAOif Ut A niAoi|i nA bAOJ1CA 5AC * " CAfit," f An tns. |tu-o nACA X)ci t " SjAnnpA-o " f An ms. J =AnpA, .1. 153 Swiftly we pass to the unknown land, 1 Down like an ebbing river, But the devils themselves cannot withstand The Sign of the Cross for ever. When the hour shall come that shall make UB dust, When the soul and the body sever, Fearful the fear if we may not trust In the Sign of the Cross for ever. Loving as the people were towards their own priests, we do not find from an examination of the old songs and old stories that they were afraid of them, or were like slaves bruised beneath their tyranny, as the English think, and as think some of the ignorant Irish. Some of the later bards composed many mocking songs against priests, and spoke bitterly against them, because they were unwilling to submit to advice that was for their own good. " O priest of the hips," says one of them, Priest of the hips that are strong and portly and fine, Bring in my poor soul safe in the shadow of thy big body. And another of them says to his priest who was the son of a tailor. A poor help for us is the son of the tailor Towards going into heaven. And another one Son of Aeneas O'Quinn, mayor of the little bells, Bothering each day. 1 Short is the career of weak men going down the descent of this life, but the accursed spirit does not receive (!) those of the Sign of the Holy Cross. Each one shall be terrified at the clutch of death, choking him when dying, dismal shall be the day of the storm without the pro- tection of the Holy Cross. 154 E T r Ann " ^ 1t1 m A f t^itfirsttithrm te otnne 1 5Cont>Ae nA 1T)it)e. An -OOCCU1J1 if mAifis A ftiof 'nA CAf no An clei|i mA 'f beAnntnjce niof p Aix>e* 'nA A CUAI t3i CAS A5f teAccfiom gAC Aon Air 1 mbionn A T)r|iACC, An bAf m coifjeAtin, A'f beix> ACA -oiot A tAm. Cuif\e,Arm DA jtAinn feo 1 gceiU -oOinn ftnuAince n^ nt)Aoine -oo fMtine MD, x\rhAin, ] ni c6\p A Cf eir>eAitiAinc 50 5Ctnf\e.Ann fi^-o 1 gceitt -oumn ftntiAince coic- n-A cipe. CxMt if iotnt)A fASAfic *oo T>O T)o cogpA-o -oo jt6|i 6 n-A bpeACAX) nA ftoijce, A'f CA o'miceAcc 50 moji te Cju'or CA, 'S 5it geAtt tu Of Ap jcoriiAiti i sCitt Co|itinAin te h-AinseAt PAOI clocA g molAt) p6ite An 'Se An c-AtAiji 'tiAtn An reAcrAijie T)o riiumf eA-6 ouinn ciAll A*f comAijtte t)o f^AppAX) f e An f AOJAl com pAifpng 'f com tTloft lAfAnnp An s^iAn 'f An * " mAf beAnnuij niAf fAfoe " ' t Ancome O UBACCUJIAIJ. Acc, Ap AH CAOiti eite, AJ f o triAgAt) f. AOI fAOlteAT)A|l 50 fVAlti "OUlt f6 1Tl6|\ A1J6 1 neitlt) AH CfAogAil. UAfftAinj; me An 51 OCA fo Af bmn ACA Ag mo CA^AITI "OAiti Coimm. X)o An teAt)A|\ Ann A opuil An T>An fo, cimtiott bliAt>An 6 foin te peAt)A^ O ge^^CAin eig n-eAtCA 1 gcotTOAe nA ITIit)e, ACc ni 't fMOf AgAm CIA An c-AOfi. 155 Here is a rann I took out of a manuscript made by some one in the County Meath, The visit of the doctor, alas for him who has to endure it, Or of the cleric, if he is blessed any longer than his Easter visit. There does be death and injustice in every place which they call at, Death they do not keep off, and they must have payment for their handiwork. These ranns give us the thoughts that were in the minds of the persons who composed them, only, and it were not right to believe that they explain to us the general mind of the country. They may have satirized an occasional priest, but many is the priest they praised, Here, for example, and it was a poor blind man who made it. When you lifted your voice to plead in Christ's cause, You made sinners to pause, you looked through us, You seemed in Kilcornin that Sunday morning Like an angel of God sent to us ! And again praising the priest's generosity, It is Father William is the generous messenger, Who would teach us sense and [give] advice. He would distribute the world [if he had it] as broadly and generously As the sun gives its light in the harvest. Here, on the other hand, is a specimen of how well they could satirize a priest when they were of opinion that he cared too much for the things of this world. I took this piece out of a manuscript in the possession of my friend David Comyn. The book in which this poem is was copied about fifty years ago by one Peter O'Galahan, in Moynalty in the County of Meath, but I do not know who composed the satire. 156 c<5rhnA'6 An r-sAj;Amc A^US An fttune CJIA tei'o ATI roic * 1 n-Aif. jnonn "OiA tJeAnnuijjeAnn fe f A 66 oo'n " Cfieut) e mAft CA -oo cf,Am ? t)fUll f1AT> polAITl 5AT1 An 850165. " CA f iAt> T>O |ieiti t A ceite " An cf Ai-obfiif r^ii uite J bAf -o'pASAit f iof -ouic-f e te tiAite A An SA5AJ1C. An bpopcuf -oo slACAf 1 m' tAirri tli AbfiAitn-fe CJIAC nA Aipfiionn tlA6 mbi-oim AS stu-oe 5AC IA An pAifce -D'A bpuit An eAfi t)ocr. cAini5 An -ouine bocc A'f A AnAl 1 mbeut A crA, CA mo beAn i n-Aifttio5At bAif, A 5ftAX>, t>eun An SA5A|ic. Cei-6 -oo cnocAt> A box>Ai5, ACA t>o f>eAf Arh 1 n-ipjiionn, tli bpuAijieAf te c|ii fiAire Af t)o "OA tAirii-fe teic'pin. * =C01C6AC .1. t " A tieiji," 'f Ari ^1S. 1f mA]t fin if snACAc A J " A 115 " f An ms. 1p niA^i fin, no mAf; " eitic," lAbAijiteAf; 50 mime e. " A 5tACAf mo tAim," fAn tTIS. Literally. When the wealthy one goes to Mass on Sunday, he salutes the priest twice. " How are your care ? are they in good health with you, without anything wrong ? " 157 DIALOGUE BETWEEN THE PRIEST AND THE POOR MAN. He salutes the priest twice on Sunday, On going to mass, does the man who's wealthy. Says the priest, " And how is your good family, And I hope that you're all well and healthy." FARMER. Says the man of riches, " Much of a muchness, Wife and family, son and daughter, But we might be dead," says he, half -jesting, "For all you have seen of us, prieat, this quarter." PRIEST. By this manual in my hand I never, I swear, say my masses, That I do not pray where I stand For yourself, your lads and your lasses." POOR MAN. With that there comes panting for breath A ragged man, poor and sickly, " Och ! my wife's at the door of death, Oh, soggarth, agra, come quickly." PEIEST. " Go and be hanged, you mean churl, Hell is your portion, if any, I never got for this three quarters Out of your pocket one penny." "They are one the same as another," says the man of riches in mockery ; " it was easy for them to die, without your knowing, priest, for this quarter [of a year]." ' By the Mass-book I have taken in my hand, I never say canoni- cal hour or mass that I do not be praying every day for all you have, down to the very child." With that there came the poor man, and his breath in the mouth of his breast, "My wife is at the point of death, O priest, agra [O love] make haste." " Go and be hanged you clown, your standing is in hell. I never got for three quarters [of a year] out of your two hands a half -penny." 158 AT\ "Ouine bocc. ' CA me bocc, A fAjAific, t)' eitMft TIAC mbeitiinn bocc 1 jjcomnunbe, tlion cuilt tnife pijin te pAice tlAc t>cu5Ar -oo TIA pAifcio AJI e6finA.' * An " CfieA-o e "DAm-fA T>O cvn-o eojinA A tio-OAIj AC bfUlt 5l6]1 1 T)' f U^All ? t CjieA-o ceAtinuijeAp QAITI jeAiniAn no clocA tlo AijijioT) te n'ot 50 mime." An T)uine bocc. " fJlA CA me bocc A f-AjAijic b'ei-oifi nAc mbei-oinn bocc A-coit>ce, 'S 50 bpoijiij ojim 1115 tiA tig^iAf tTlA beiji j'e x)Am CAiffoe 50 x>ci fm." An SAjAfic. "bei-6 cu bocc A-doi-oce tTlAfi T>O emit cu oiombuAi'D J 6'n 'S A t)Ot)A15 If tobCA 'riA 'tl C-AOllCAC. TlAjl CAJAIt) fUflCACC A\\ VO CAlte." An "Ouine bocc. " Seo -otnc bonn occ J^O^A T>o cvutt me AJI \\6rnAn CAlAim, 'S Af ucc m6|i mj TIA jtoijie tlA tei5 mo beAn-pofCA jAti otA." f An ms., Ajup if rnAfi pn tAbAiticeA)i e. t tli cuigim An tine f eo. ' (l - " ' .tli cuijim An f OCA!/ " COCA " T>O fti Ann fo, ACC 'f "0615 "ocA." ("groats" no cuifcium) but) coifi TJO teic Ann. " I am poor, soggarth ; maybe I would'nt be poor always. I never earned a penny this quarter of a year that I did not give to the children for barley." " What's that to me, your share of barley ! You clown, in whose command (?) there is no voice, what is it buys me a nag or a cloak, or money to drink oftentimes ? " 159 POOR MAN. " Maybe I wouldn't be poor always, But och ! I'm poor, soggarth darling, Each penny I earned the last quarter I gave for the childher's barley." PBIEST. " What do I care about your barley, It's not of your barley I'm thinking, But what'll keep me in cloaks and garrons, In plenty to eat, and in good drinking." POOR MAN. " If I am poor, soggarth darling, And sure I mayn't be poor ever ! God may send me some help this now, And lift me out of this slough however." " Yes, you'll be poor, and poor ever, You've the church's curse on you for a fetter, And you vile clown, you foul dung-hill, May your hag of a wife get no better." POOR MAN. " Here is a piece of eight groats, And digging hard in my sweat I coined it, Oh come for the sake of the dear Jesus, Or my married wife must die unanointed." " If I am poor soggarth, maybe I would'nt be poor always, and that the King of the Graces may relieve mo, if He give me respite until then." " You shall be poor for ever, for you have earned defeat [from] the church, and you clown more rotten than manure, that there may come no relief to your hag." " Here is for you a coin of eight cota (perhaps " grota " or groats) which I earned digging land, and for the sake of the great King of the Glory, do not let my married wife die without the [last] oil." M 160 An pAJ * fieix> mo jeA-pftAn JA t>iAn 50 ocei'6 me teif An jCftiopoui-oe "S t)A mbei-oeAt) piop AgAift-fe A -oAoine. t)ux> jio moft An fjeut e beit S f o pTojrA eite -Ag tniniujAt) t>umn mAp T>O cSAinc Ann f An tAini5 Ati cSAinc AtinsAn TlAorh TO t)i An -oume boCc fin 50 -oonA, ni |\Ait> Ai|\ A6c f6An-66cA fCfv6icte, Aguf jAn pu n-A 6ofAiO. AgUf Af tlAOril peAt)A|\. t)i T)o'n "oonAn boCc Ajuf fAOil fe 50 An Ui$eAf,nA put) 6igm -06. A6c niop Cuip, An Aon cpuirn Ann, Agup "o'ltntig p6 tAipip tAt>Aipc T)<5. t)i icngAncAp Ap me An fjeul fo, o peA|i-oibfte t>o fti AJ Uexamjcon T)e Uoifce, "Oftuim At1 c-SeAjAit, ACC cuAl/Af 50 mime e. ni h-iAt> fo nA ceAjic-pocAil/ Ann A bpuAijieAf e. " Get ready my garron for me quickly till I go to bless the Christian, and if ye knew it, ye people, it is a very great story (i.e., pity) him to be empty (i.e., poor)." 161 PRIEST. " Get ready my garron this minute, Till I go to bless the good Christian, And I tell you all, it's a great pity That he hasn't got more, and no question ! " Here is another piece explaining how covetousness made its first appearance in the Church. HOW COVETOUSNESS CAME INTO THE CHURCH. As once our Saviour and St. Peter* Were walking over the hills together, In a lonesome place that was by the sea, Beside the border of Galilee, Just as the sun to set began Whom should they meet but a poor old man I His .coat was ragged, his hat was torn, He seemed most wretched and forlorn, Penury stared in his haggard eye And he asked an alms as they passed him by. Peter had only a copper or two, So he looked to see what the Lord would do. The man was trembling it seemed to him- With hunger and cold in every limb. But, nevertheless, our Lord looked grave, He turned away and he nothing gave. * This is a story I have often heard. The above version I got from a man near Monivea, in Galway, a workman of Mr. Redington Roche, of Rye Hill, whose name I have forgotten. I have not, however, given here his exact words. I heard a tale nearly identical, only told in English, in the county Tipperary. The story reminded me so strongly of those strange semi-comic mediaeval moralities common at an early date to most European languages such pieces as Goethe has imitated in his story of " St. Peter and the Horse shoe " that I could not resist the temptation to turn it into rhyme, though it is not rhymed in the original. More than one celebrated piece of both English and French literature founded upon the same motif as this story, will occur to the reader. 162 f.Aoi fin, dp fAoil f6 50 "oo 5A6 Amt>eife6ifi A f\Ait> tii fAicdof Aip., Aon ni"6 T)O fiAt). An t^ Af\ nA rhAf\A6 tii An UigeApnA Agup peAT>Ap A 5 fpAift>e6f\Acc Afiif -A|\ ^n mt>6tAf CIA o'feicpeA'6 fiAt) Ag ceA6c 'nA jjcomne Ann 5ceA|\c-Aic Ann A ^Ait5 An feAn-peAf tioCc, An IA Ann A lAirh. UAimg f e f uAf CUCA f6 AipgioT) O^A. tug An UijeAfinA An 06 gAn f^ocAl -oo f\At>, Agtif t)'imti5 An pot>Ailit)e. t)i longAncAf -oubAlcA Af peAT)Ap Ann pn, 6i^\ fAoit p6 50 fAiti An iomA|tcuit) meifnij Ag ^n *oo tAtAi|\u T>o $A"Dtiit)e te An UijeAf.nA Aguf peAT)Af\ imtigte CAmAtl toeAg Afv An mtootAf, niO|\ freut) TJO 6up Aif\. "tlA6 m6f\ An A UigeAfuiA," A|\ f e, " nAC tDcug cu OA'OArh oo'n TionAn boCc t)'iAff -oei^c OJAC Ant), ACc 50 cu Aijigio-o -oo'n tdteAriinAC gA-oui-be *oo CAinig le ctoit)eArh Ann A lAitfi, nA6 jiAit) finn-ne 'n ^f m-t>ei|tc, xxguf m jvAito Ann ACc peAf AtiiAin; cA cloitbeArh AgAm-fA," -oeifi f6, "^up b' feAf\f An peA|\ mip e 'ti4 eif eAn ! " "A peAt)Aif\," *' m freiceAnn cuf A ACC An CAO Ci-6im-fe An CAott-Afdj, m peiceAnn ctifA cof.p nA nT)AOine nAi^ Citiim-fe An c|\oit)e. f.iop AgAT) 50 pCil," AJ\ Se, " cpeu-o 6 An fxXt A me fin. 163 And Peter was vexed awLile at that And wondered what our Lord was at, Because he had thought him much too good To ever refuse a man for food. But though he wondered he nothing said, Nor asked the cause, for he was afraid. It happened that the following day They both returned that very way, And whom should they meet where the man had beeu But a highway robber gaunt and lean ! And in his belt a naked sword For an alms he, too, besought the Lord. " He's a fool," thought Peter, " to cross us thus ; He won't get anything from us." But Peter was seized with such surprise, He scarcely could believe his eyes When he saw the Master, without a word, Give to the man who had the sword. After the mail was gone again His wonder Peter could not restrain, But turning to our Saviour said : " Master, the man who asked for bread, The poor old man of yesterday, Why did you turn from him away ? But to this robber, this shameless thief, Give, when he asked you for relief. I thought it most strange for you to do ; We needn't have feared him we were two. I have a sword here, as you see, And could have used it as well as he ; And I am taller by a span, For he was only a little man." "Peter," said our Lord, "you see Things but as they seem to be. Look within and see behind, Know the heart and read the mind. 'Tis not long before you know Why it was I acted so." 164 tuic fe AriA6 Aon IA AtfiAin, VIA "6iAi$ fin, 50 fleit>cit!>. Oi cemnceAC Aguf coipneAC Aguf f.eAfij\- fcAinn Ann, Aj;f t>i fixvo bAift CAittce ACA. CIA o'peicpeAt) f IAT> CCA Ann fin An |K>t)Ailit)e ceT)nA A tjcug 'An 06 fioirhe fin. tluAip tAimg fe CUCA tM o6it>, Aguf fug f6 teif 1AT) 50 t)ci AIJ 'Do f.Aoi bonn CAifjMge, AmeAfg nA fUHOce, Aguf t)Ain f6 An c-eut>A6 fliu6 T)iot>, Ajuf 6tn^ 6ut>Ai ci^me o|\f\A, Agtif tug neAjtc te n'iCe Aguf te n'6t t)6it), Agtif teAt)it) te ltnt>e AIJ\, Aguf $A6 uile f6|ic o'fretiT) fe t)eunArh *o6it> *oo finne f6 6. An t& A^t nA rh^A6 nuAi|A t>i An fcoi^m tA|\c, tug fe AmA6 IAT> Aguf niof\ fAg fe IAT> 5ti|\ Cuif fe Afv An rnbOtAitA ceAf.c IA-O, Aguf tug t6n T)6it> le tl-AAlt> An AlfClf. " 1T)0 COinflAf \ '' A|\f A peAT>Afl teif p em, Ann fin, " tti An ceAfc Ag An 1f mAit An peAf An jA'otii'Ce ; if iomt)A c6if\," AJ\ feif eAn, " nA6 n*oeAfnAit) An oifieAD fin t)Afh-f A ! '' Hi fVAiti fiAt> A ^fAt) imtigte Afi An Ann fin, 50 ttcuAip fiA-o f.eA|\ mA^t>, Aguf e fince Af\ 6l1Airh A > 6|\OmA Af tAf\ An tiOCAIfl, AJtlf "D'Altnig e, 5uj\ At) e An feAn-f?eAf ceuTtnA A|\ An CigeAfinA An "oeific t)6. "t)'otc "DO A|\ peA-OA^ leif f.em, " Aifgio-o t>o oo'n ouine boCc fin, Aguf f.euC 6 165 After this it chanced one day Our Lord and Peter went astray, Wandering on a mountain wide, Nothing but waste on every side. Worn with hunger, faint with thirst, Peter followed, the Lord went first. Then began a heavy rain, Lightning gleamed and gleamed again, Another deluge poured from heaven, The slanting hail swept tempest-driven. Then when fainting, frozen, spent, A man came towards them through the bent, And Peter trembled with coJd and fright, When he knew again the robber wight. But the robber brought them to hie cave, And what he had he freely gave. He brought them wine, he gave them bread, He strewed them rushes for a bed, He lent them both a clean attire And dried their clothes before the fire, And when they rose the following day He gave them victuals for the way, And never left them till he showed And put them on the straightest road. " The Master was right," thought Peter then, " The robber is better than better men, "There's many an honest man," thought he, "Who never did as much for me." They had not left the robber's ground Above an hour, when, lo, they found A man upon the mountain track Lying dead upon his back. Aud Peter soon, with much surprise, The beggarman did recognize. "Ochone!" thought Peter, "we had no right To refuse him alms the other night. He's dead from the cold and want of food, And we're partly guilty of hia blood." 166 Anoif te -oonAf Aguf te Anpo." "A AJ\ fAn UigeAfnA, " cei-6 Anonn cuig AH t>f.eAf fin, Aguf f.euc cfeA*o CA Aige Ann A pocA." CUAI-O peAT>Af Anonn cuige, Aguf tofAij fe AS tAim- fiuSA-o A feAn-cocA, Aguf c^eu-o -oo ^UAIIA r 6 AT1t1 A6c A lAn -0^1^510-0 geAl, Aguf cimCio pCi-o bonn 6if\. " A UijeAtinA/' Aft fA "t)i An ceA^c AgAtD-fA, Aguf CIA be put) c no -CeAjipAf cu A|\if, m j\ACAit) me 1 *o' '' "OeunpAit) fin A peA-oAip,'' AJ\ f An UijeApnA. An c-Aifgio-o fin Anoif Aguf CAit AfceA6 e Ann fAn bpoll monA tAtt, ni tiionn Ann fAn AI^IO-D 50 mime Ate mAUACc mop." Cptiinnig peAT)A|\ An c-Aipgio-o te ceile, Agtif CUAI* fe 50 T)CI An pott- mCnA leif ; ACC nuAifi oi f e *oul "D'A CAtAt) Af ceA6, ' ocon," AJA fe leif f.em, " nA6 ^it)oeut An CJUIAJ An c-Aipsio-o Df.eA$ fo *oo ct^ AmujA, Agiif if mime OlOnn OC|\Af AgUf CA|\C AgUf f.ACC Af An ITlAlglf- cif\, 6i|i m cugAnn fe Aon Aijie t>6 fem, ACC cong- t)6cAi-t) mife CUIT> T>e 'n AiitgioT) fo AJ\ fon A leAfA pein, A-5An-f?iOf -06, Aguf b'f?eAfi|\T)e e." teif fin T)O CAit fe AH c-Ai|\5iot) geAl uile AfceA6 Ann fAn bpoll, i pio6c 50 gclumfeAt) An UigeAjuiA An co|\An, Aguf 50 fmuAinpeAt) fe 50 JIAID fe tnte AfceAC. tltiAif CAini5 fe Af Aif, Ann fin, An UijeA^nA, " A peAUAifv," A|\ fe, "Af en An c-Aif 510-0 fin tiite AfceAC." "CAiteAf" peAtJAf, " A6c AmAin piofA 6if no t)6, T)o me te OIA-O Aguf -oeo6 DO ceAnnAC tDuic-f e." 167 " Peter," said our Lord, " go novr Feel his pockets and let us know What he has within his coat." Peter turned them inside out, And found within the lining plenty Of silver coins, and of gold ones twenty. "My Lord," said Peter, "now I know Why it was you acted so. Whatever you say or do with men, I never will think you wrong again." " Peter," said our Saviour, " take And throw those coins in yonder lake, That none may fish them up again, For money is often the curse of men." Peter gathered the coins together, And crossed to the lake through bog and heather. But he thought in his mind " It's a real sin To be flinging this lovely money in. We're often hungry, we're often cold, And money is money I'll keep the gold To spend on the Master ; he needs the pelf, For he's very neglectful of himself." Then down with a splash does Peter throw The silver coins to the lake below, And hopes our Lord from the splash would think He had thrown the whole from off the brink. And then before our Lord he stood And looked as innocent as he could. Our Lord said: "Peter, regard your soul; Are you sure you have thrown in the whole?" "Yes, all," said Peter, "is gone below, But a few gold pieces I wouldn't throw, Since I thought we might find them very good For a sup to drink, or a bite of food. Because our own are nearly out, And they're inconvenient to do without. But, if you wish it, of course I'll go And fling the rest of the lot below." 168 " O ! A $eAT>Aip," AJI f An CijeApnA, " cf.6At> nAC rroe-AptiAit) cu tnAp outtAifu; tnipe 50 t>f\At." Sm 6 AT\ f.At A t>f.uil An GAgtAif f Annexe 6 foin, TIAC bpuil buit>e, HAC bpvnt brieu^A Sm -DA *fi 'euj nAc bpuit, "f AT1 ^f- * * # ilr . t)! * , x\on l^ Atrium, Aguf tAimg 65 ftACiCfhAH ClOftA, AgtJf f 6Af f6 Ag An jjlAOt) An f AgAjlC A1|t AgUf X)Ut)A1|AC f 6. " A fliocuit) UT>," Af fe, " gAti A teit Ann f o 50 t>peicim Gpuil -oo teAgAps Cf\iopcuit>e ASA-O. 1nmp t)Am CIA riieut) peACAt) mAfbtAC Ann ? " " S6 cmn,'' AJ\ f6. ! t>i p CACC gcmn Ann Anu|At\Aig," A|i f An " t)i," AJA peipeAn, " ACc Anoip pAgmAoit) An An eAglAip ! " 1p f eAn-f56At> 6 fin, -oo CtJAlAf 6 T)'A innpnc n!of AS DAomit) eite. * focAt A|i focAt 6 innfinr fhic Hi f-AlAtriAin, t)Aite An CobAip Ui 169 " Ah, Peter, Peter," said our Lord, " You should have obeyed me at my word. For a greedy man you are I see, And a greedy man you will ever be ; A covetous man you are of gain, And a covetous man you will remain." So that's the reason, as I've been told, All clergy are since so fond of gold. This, I think the narrator added, is the reason of the proverbial rann. Four clergy who are not covetous, Four Frenchmen who are not yellow, Four shoemakers who are not liars Those are a dozen who are not in the country. Here is another story of the same sort. There was a priest in the chapel one day, and there came in a young, fine-looking, well-combed man, and stood at the door. " You sleek lad yonder," says the priest, " come here till I see have you your Christian Doctrine (Catechism), tell me how many deadly sins are there in it 1 " " Six," says he. " Musha, there were seven in it last year," says the priest " There were," said he, " but now we leave covetousness to the Church," i.e., the Church has monopolised the sin of covetousness * That is an old story ; I have heard it better told by other people. * Word for word from the telling of an old horse-breaker, named Fallon from Ballintubber, in Co. Roscoujinon. 170 Hi Aft Aon CutnA AtriAin innifceAfi nA n SAC Aon fgeuUMtje A CjAoicionn "oeif An t)ionn peAcc jjcumA Aji An Ab IDA intif me t)eA5 AJI An THofv tijMfeA'OAn AtriAC tnAji fo ACc 1 n-xSice,A6Aiti leit, Agtif 50 ti-AnnAtti, Agtif tout) riA'ouiAt)^ 50 mbei'CeAt) im|\eAf Ati Agtif e-AT) 1T>1|\ cui-o tiA6 |\Ait> c^AittteAC n^ piAgAtCA Ann A mAfi An tTlAn5Ai|\e SflgAt 1 gcuige ITltjttiAn, no 1TIAC CotttAlg 1 gCUIg tllA* - AgtJf nA fA5A^CAlt> t)0 t)it>eAt) AJ -oeAnAtti A n-oitcitl le IATI -00 tionnc6$' A|\ ftige A leAfA. Agup A-6tA|\ eite t>e'n imf eAf fo, .1. 50 f\Aitt nA t)Aifo 50 mime niof p6gtArntA niof teigeAncA 'n^ nA fA5Ai|\c, Agf 50 mi-rheAf ACA oppA mAp jeAlt A1|\ pn. tn6 "OAn PATDA 1 lAirh-fsriltJinn -oo 6 6AJVA1-0 f5fit>inn t)o finneA* 1 n-Aic 5-Cuig UlAt) fAn mt)UAt)Ain, 1764, -OAfi b'Ainm " COrti- Aifte Itlic tAttiA o ACA-6 nA muilionn o'Aipr 1 * ttAt> .1. SeAtAn tluA-6 ITlAC t)fAt)Ai5 mic T)6mnAiU SfUAtnA, mic SeAtAin tTlic toifx-CeAtbAig,, ecc." ' UA ITlAC tAtriA, CIA D6 e, AS cAtiAifC corhAi|\te Wn , tAit)ionn -o'^ogttnm * Ace AS fo An c-Ainm ^UAIJI me A|i An bpiofA po 1 t eile gAn Aintn fAn A^-Sgoil UiogArriAit e-'-peAnnAij .1. "Cotri line tAriiAic o ACAT) nA ttloiteAnn t)A BJIACAIJI .1. ATlSAlt) 11C1S A|\ rtieijeAnn A mnA -66 |ie cuing cttAbAi-6 -oo JA SAjAiicoitieACT;, no An SA^Aur t)ACA te tAb^tAf pAinin." Ajw fo Atti'rniA|i cAfe AjjAtn i leAbAti mojiAnn mo feiU> pein-oo fSliioft o puAjitAin 1 bpojictAiftse 'f At1 mbtiA-oAin, 1786. j. rhic CtAtnA o ACAIT> ni muillmn Ann fo fiof t>o Atifi-6 TTlAC Ab|1AT)AOI." 171 It is not in one way only that these stories are told. Each separate story-teller " puts his own skin upon them " (i.e., dresses them up in his own way), for as the old verse says : " There be seven different versions of a song And twelve different ways of telling a story." But the people did not break out in this way except in occasional places, and seldom. And it was natural enough that there should be quarrels and jealousy between some of the bards who were not religious nor moral in their lives like the Mangaire Sugach (Mangirya Soogach or Jolly Pedlar), in Munster, or Art MacCovey in Ulster, and the priests who used to be doing their best to turn them on the path of their own good. And there was another reason for this quarrel that the poets were often more educated and learned than the priests, and on account of this they had a kind of disrespect for them. I found a long poem in a manuscript I borrowed from a friend, copied as I believe some place in Ulster in the year 1764, called the " Counsel of Mac Lava from Aughana mullin (the field of the mills), to Red Archy ; that is Red Shahan (Shawn ?), son of Brady, son of Fiachra, son of Donal the gloomy, son of Shahan, son of Turlogh, etc." * MacLava, whoever he was, is giving the youth advice to learn Latin from himself and become a bullaire (priest or * In another manuscript in the Royal Irish Academy this piece is headed the " Counsel of Mac Lavy, from Aughynamullin, to his cousin [or brother] Red Arsaidh (Archy?) Litis, on his forsaking his wife to take the yoke of piety on him, that is Priestifying ; or, the ' Priest of the Stick,' by Laurence Faneen." And, again, in a voluminous MS. of my own, written by Laurence O'Fuarin, iu Waterford, in the year 1786, it is called the "Counsel of Mac Clava, from AughynamuHin, to Red Arsaidh Mac a Brady." 172 nA " tiullAife "* (.1. f AJ;AI\C no bfACAip ?) 6ip if Ann fin tteit>eAf An beAtA f6gAifiAit fonA Aige. UA cuit) rh6ji T>e'n t)An fo lAn o'foclAib nAC 001151, Aguf nAC bpuil te pAgAit 1 bpoctOiji Af\ bit, nAC ttpuit T)ume beo Anoif, CA pAicciOf of m, T>O IAT>, cit) 50 fAib fiA*o CoicCionn, if "0615, ceT) btiA'bAin no ceu-o bliA-bAm 50 leit 6 fom. ",IAC An |\Ann fo AitiAin Agwf f.euC An meA-o pocAt -o ACA Ann. jAb An cfioltAijieAcr (?) gAb An f AtiiAin (?) feice (?) 'S A' cfomtift (?) 50 buAn -oo cinn. Sm fomplA Afi An m6A-o -oo CAiUeAmA]\ nAi]t leigeAtnA^ *oo'n 5 Ae * ei ^5 toA f fr^jAil AmeAfg nA n"OAome, 6if if IATJ AriiAin o'feu'Of.A'o nA t)AncA fo rhimtigAt). T)o t>ei|\ UlAC t^rhA lorhAit) rhAit of c6rhAif\ Af fiil, AJ cf fiof AJA -6onAf An otune ttoiCc Ann fAn nt)An fo. tli'l An T)An fo ceAptA 1 miof up CA An 6uiT) if tn6 t)6 An Cof tfiuil te t ni't An focAt fo 'f tiA foct6i|iib ACC if e compo-fiT) no p Af A'o if ciAtt t>e, cfiei j oim. * JBuUaire and bullaireacht seem 'to be formed from the word bulla, a [Pope's] bull, and to mean a " bull-promulgator," or priest, and the " state of priesthood." SiollaireacM probably means " enunciation/' from xiftlla, a syllable. Somus is not in any dictionary, but it me.-uis 173 friar ?) for it is then that he will have the pleasant easy life ! There is a great deal of this poem full of words that I do not understand, and that are not to be found in any dictionary, and which there is not a person alive now, I am afraid, who could explain, although these were in common use no doubt a hundred or a hundred and fifty years ago. Take this verse for example and see all the unintelligible words in it. Conceive, first, a love of bullaireacht, * etc. Conceive the stollaireacht for solid portion, Conceive the samhain? seite? of slumber, And the somus (comfort?) lastingly therefrom. This is an example of all we lost when we allowed Irish to die amongst the people, for it is they alone who would be able to explain these poems. Mac Lava brings before our eyes a good image, in this piece, of the misery of the poor man. The poem is not composed in regular metre, bxit most of it is like Great Rannuigheacht. " comfort.** The other words are complete puzzles. In my Waterford copy, made in 1786, the verse yields even less sense. * SAID AJI ATI AfAtriAn fiotdAin puAin p<\nn coriiAf 50 biiAti x>o 6i 174 t)eifi f & te " li Aififit) " gup 0fnif -06 beit ' tAi-one Aige, 50 "005 leip t>' frocAt AH bit AtneAps nA nt)Aome ACA gAn teijeAnn, mAfi " parva nee invideo," no " lianc tua Penelope," no "tubamirum spargens sonum/' no "egoteteneo. Amen ! " xXnn fin, f6 ^ gut -oo ttmn, cl6itie A titiAile^f A fei|ttife A1|\ An cpAgAjxc beAnnuigce AfVO-f?octAeA|ic o|ic fein 50 jeAfi Sfinn, nA tneAf A cAfiAiX) Ann -oo ceitt 50 nt>euncAtt b^eus tinn. * ni't An f ocAt fo 'f nA poctoijiib ACC if e compo^-o no f Af A-6 if ciAtt T3e, c|teix)im. 1 Bullaire and bullaireacht seems to be formed from the word bulla, a [Pope's] bull, and to mean a " bull-promulgator," or priest, and thf " state of priesthood." Siollaireacht probably means "enunciation," from siolla, a syllable. Somus is not in any dictionary, but it mean-; 175 He tells Archy that it is easy for him to be a priest with- out his having much Latin, that he can make use of any word amongst unlearned people, as parva nee inrideo, hanc tua Penelope, or tuba mirum spargens sonum, or ego te teneo. Amen. Then, when he will be reading, he will be able to twist and stifle his voice " like a melodious hum- ming (?), and a part stifling (?) of the nose, and a part smothering a cough, and then the wealthy, full-ignorant laity amongst the congregation shall say that it is a great pity the shortness of breath, the pressure on the chest, and the tightness round the breast that strikes the blsssed loud- voiced, big-worded priest at the time of service." ! The piece begins thus : MAC LAVA'S ADVICE. O Archy of the big red head, Thy lot, I said, is bad this day, But, hark to me, towards God he turned, And this " poor world " shall pass away. 2 My advice to thee, whoever I am Look at thyself sharply and closely ; Do not think, my friend, in thy sense, That we are speaking lies to thee. "comfort." The other words are complete puzzles. In my Waterford copy, made in 1786, the verse yields even less sense. SAID Afi ccur ATI coliatiAcc mAfi cjiumn, ArATTMn fi'occAin puAin coriiAp 50 buAn -DO cionti. 2 This is nearly the metre of the original. His advice, of course, is satirical. N 176 H1ipe tTUc t&rn& o AcAi-6-nA-muilionn tlAti pApAij ctntionn Ap mo coin, mAjt * jeobAiji mo pgeulA ISAC 50 be^cc t>eit> cu AicfteAC Aft x>o ptiom. pein, CIA be pAc guti moti ATI cttA-6 T>o jeib An copp O -oub mAix>ne 50 "oub oi'oce t 11 ' 06 A 5 u r cotip (?) A -OA -ooit) Ann 'f JAC 1-Aib A'f Ann f An ptiAib t A biop 50 ^5 fAot^wJAT) nA punnAinne go cmnce bAnbce Ann fA* teun. Ajt "oceAcr cum A bocAtn, l/An x>6cAin f xe bpon crtonbe 'S m tu^A CACAflAC (?) mnA An fiof Ati n6f ctiit)in (?) flo mAf gAOiTJin (?) 50 pudti pAnn, tli bei-6 A tomAlcAf ACC 50 tAj 'S m beit) A -oeoc bfiiogmAti ceAnn. -OA Tli beixi puAim Ann A p-peAbAn A|i A bfiifce conA A'f pAifce no -06 AJI A xX'f e jAn AtiAC Aije Airt pem, If -oeimin nA6 ftfAJAnn btAf T)o cuitipeA'6 An r-ocAttAf UAI-O i * " tTlAti jeobAifi " = " munA t " p^Aib " = fAtcAtt, jiu-o fAtAc. "Oei^ pAt) "Ann pAn 1 n-Aic " Atin fAn b-p|iAib," i n-AiceACAib i 5-Cuije 177 I am Mac Lava from Aughyuamullin, Out of whose hips holly never grew ; 1 Unless thou receivest my story exactly Thou shalt repent through the nose for it (?) Understand, thyself, whatever be the cause, That great is the distress which the body gete From dark morning until dark night Throughout sloughs and turf-banks (?) Hia two fists in every mud, And in every dirt that is foul, Earning the weary sheaf, And surely drowned in misery. Coming to his hovel in the evening, Full of wretchedness and grief of heart, He shall find before him the screeching of children, And no less the complaining (?) of the woman of the house. He will sit down after the manner of a cnuidtn (?) Or like a gaotdin (?) cold and feeble, His food will be only weak, And his drink neither strong nor stout. He will proceed to his bed under gloom, And there will be no noise in his girth, A piece-of-mending on the back of his breeches, And a patch or two on his skirt. On his rising on the morrow, (And him without any help for himself), It is certain that he will not get a taste To hunt his hunger away in fright. 1 i.e., who was so good a scholar that he was never beaten. 178 CA ocAim te bjuAcpAib FA-OA biAni> [fe] 1 ngA-o te n-A beo, Aj JtOltlTI teif AT) CfAOJAl S A fvnl ffieAr>5Ac * JJAOI 6eo. 50 -Dei AH C-ATTI f.A otf.etsf.ix) A tut 'S 50 5-CtMjtCeAf\ U1ft AJ1 A Aj; fin AgAt) "061111111 fjeil/ ITlAti teiT) cnuix>in 1 5C|t6 A h-Altte T1A tnbfllACAtl A tA1 l OCeA|1 -A ctvim -oo ctuAf 'f A cix> oo fu IDA feA-QAtin cu pAOi mi 6 'nocc tlA bi -oo fstiAifce bocc 1 5-cut. Cog "o nieATiniA A-oeijiim IBAC, flA bi fCAfCA 1 njAt) mAfl CAtljl], gAb CUJAT) Atl fllAJAlt C6AJ1C tlAlfgCAf OflC bAlt A'f btAt. *** tttA 5111-61^ fuAti i 5-cttiiiiAC eun go h-6itnje speme 'f 50 pabAiti A'f CAit tAixine -o'fostuim Aim t)eit)iti T)O fAjAjic fAf niAji CAC, ere. U6it> An pte Af A AjAit) Ann pn ^5 munA'6 "66 -oo but) C6if\ *6 TbeunAfh, Aguf CIA An CAOI but) t)6 6 jr6m oMomCAf, Aguf if pof-joific, if feA^G, if Cfvom-buiU-eAC 6 com feAfb fm nAC ociut*- l\Ait) tn6 An cuit> eite -oe 'n TAn, ACC cuifieAnn fe leif An "OAn f5 eu ^ 5f eAnnAttiAil, ACA Corn n-AifoeAC pn 50 5-CAltpt) ttl6 A CAOAI^C, tDAft fomptA Af An Dpfi6f 5Aet>eil5 T>o f5fiooAiT)if i gCuige tJlAt) C^A-O bliAt)An 50 teit 6 fom, oip if cofttiuil guf; b'e pn An c-Atn A|\ 6. UofAigeAnn f6 mAf; fo, Ag "oeunArh rh6t)-f5^iobtA nA feAn ui *"SA Cfuit ffteAnjAC," 'f An MS. b'eiTiiii j;u]i lonnAnn " te "fpAmAc" f.ocAt coiccionn i T)CAoi6 fuite biop AS jut 179 Why proceed with long words I He shall be in a gad (held fast) as long as he is alive, Dividing [his part] with the deceitful workl And his eyes exuding rheum beneath a mist. Until the time when his activity shall forsake him, And until mould shall be placed over his sheath (body). There ia for you a true story Of how a cnuidin goes under clay without pomp. After the words spoken above, After what thy ear hears and thine eye sees, If thou art able, a month from to-night, Do not be a poor vagabond in the corner. Lift up thy spirits, I tell thee, Do not be any longer in a gad (bound fast) as thou art, Take to thyself the true rule Which binds upon thee prosperity and glory, If thou fall asleep in the down of birds Till rise of sun, and till thou art satisfied, And to learn from me a reputation for Latin, Thou shalt be set up as a priest like everyone else. The poet goes on then instructing him in what he ought to do, and how he ought to comport himself, and he is salt and bitter and heavy-smiting, but I shall not give the rest of the poem. He follows up the poem, however, with a pleasant story which is so curious that I must give it as an example of the Irish prose which they used to write in the beginning of the last century, for it is likely that this was the time it was written. He begins thus, imitating the style of the old romances. 180 niAC HA 55010156 ASUS An * A t)fVAtA1fl Alf\flt)(?) ir OlpClOf (?) 1 OAm-fA tnnnfinc T>uic-fe Anoif, t>o beAnAf pe T>O F eir > "oo tAtAijt, AJ\ CututA'n (?) CftAOfAC CnAirh- t\eArhAf\ Cf.oim-CeAnnAC true T>O bi ^5 fgotfiis t-Aoiti-le.At.An bo-tAincig rh6if\-tfeA'OAi$, -oo n-xMt 'tiA 66rhnui'6e te CAoiti oilein 6i|f6eit\ce CUmm true H6if. Aguf t)o An rsotCg |\eAtti-f Ait)ce fin A t>eipc oo 6ut)tu^ 1 t> DO t)itf\e.Ato.AC "tHA-ftA tieAnnxMjte T)O t>i 'n^ 5-corhf?05Af T>6, m^p b^^ outfAtc^ c^|\ .An 6um ctnT)i$[te] ^n 6itfe.Ab.Aig fin *oo beit A^e Cum ) mic fin t>o 6up A[|\] AgAit) Cum n.A fin Ann A pArteAVAp, f geiteAf Aguf noCc^f .An 850165 An coif\f,CeAf fum ^5Uf mncinne fin -oo bi i t)CAifci 1 6 f\oime fin ^156, *oo 'n T>iCf\e.Ab.AC, if eA-6 A |\o pArte fjtif f sup me^f fe -pein n^C Ttume .A|\ bit if f.eA]Af -DO tiucp-A* fif An bpob^tl fin m^f. fA5^|\c pA|\f\Aifce 'n^ An n\AC fin 'oo bi f.em, x>e'n gfA'd f A$A\\tAtA |/oo bi] 1mpi-6eAf Asuf Afi6uit)eAf (?) An 850165 An -oit- peAbAC -pe cio'OtAictib md^u T)O tAbAipc -06 -O'A Ce^nn Cum Dul ^ e n-A rhAC -oo lAtAi^ GAf bois CluAnA " 50," "-oc," ecc., 1 n-Aic "cc," " cc," ecc., ACA ms. ,A5r Atttuisim " AIJI bioc," " c^eiwor," " AIJ," " A " 50 181 THE FARMER'S SON AND THE BISHOP. O Cousin Archy (1) I must now tell you a little allegory which has a bearing upon your own present case, about a greedy fat-boned stoop-headed bashful fellow of a son, that a long-bearded broad-sided cow-herd-ful large-flock-having Farmer had, who was once on a time residing by the side of the island and the illustrious Church of Clonmacnois- And this aforesaid Farmer was accustomed to double his alms to a godly blessed hermit, who was living close by him, [giving] with excess of diligence beyond [the rest of] the congregation, in order that he might have the aid of this hermit in putting forward that blockhead (?) of a son towards the priesthood. At last, on the priest of that parish in which they were, dying, the Farmer promulgates and lays bare to the hermit the secret conception and intention which he had stored up for a long time before that, and it was what he said to him, that he considered himself, that there was no person at all who would better suit that congregation as a parish priest than this son of hia own, from the love of the priesthood which he had. The Farmer beseeches and begs him giving him large offerings on the head of it to go with his son to the presence of the Bishop of Clonmacnois. They set forth all bit," " cfieixjear," " 45," " i," ~]c., ACC ni Acttuijim AOTI p " x>o jidit) [re] teip "awibAtpc re leir- 182 tfhc tlotf. CpiAllAiT) 'nA ocjMup leAt Ap leAt, cum fin .1. An 850165 An -oicfveAbAc. A$uf mAC , mAitle pe pobAll mop T>e cAijvoib -oe $uf t>e luCc coim-e6lAif nA fsoloise, 50 ti-oipeAj\ A5up 50 CAlAt)pof\c An oitem fin CluAnA ttlic H6if. 1f Ann -oo fMAf.t\ui5 -oume-UAfAL -O'A S-cpummtisA^ t)e t>piAt|\Aib f.AifoionA6 oe'n 8501015 nAfi opof An |\A15 A ^AObA true eA5nuit)e 50 te6|\ 6um 5^ At) * f A5Af ACA^CA T)O glACAt) t>e'n cop fin. A T>ubAi|AC feifeAn 5Uf\ b'Aitne T>6 pein 50 f\Aib 5An ConcAbAipc, ne 0^15 50 |\Ait f6 f6A6c rnbliA-onA 'nA Cteif\eA6 uifse A5Uf fAlAinn AS An beAnnuigte -OIA-DA -00 ctiAit) A|\ neAfh UAmn t)o p6f sup UonrhA|\ e 'f An ^^^^ 1 n-Am pdfCA, A5f 5Uf\ gnAtAC 50^ m6 le no f le n' ttfeAfbui-D [e] 'f An 5CAf fin. fAfuigte," AJ\ An -oume-uAfAl, AS CADAI^C A -06, A5Uf AS -oeAnArh pop seAn 5Ai|ve. AS |A6it)iu5At> CeAfOA An tjuine uAf Ail oon f5ol6is, TO to6cAT>A|\ wile, no 50 n'oeAjinAi' An T)itf\eAbAi5 .}. UiumpAipe nA beicnigj A bpUfC AS 1A|\|\A1'6 COp|tA15 A5 f iom|\ArhA cum nA ti-mnfe. Ui$ CUCA IAJI fin bA-o bponn-pAipfms fliof-^A-OA mAille pe ti-occAf\ oe fpAilpimb fpAlpAncA moin-s^eAmAnACA f.AiT>- ceim, fCAit), ^^"5- ^' lonnAtin e cion " no " seAn " Ann fo. t no = 'riA, 50 mime i j-Cuije UlA-6. 183 three, side by side, on that journey, the farmer, the hermit, and the farmer's son, together with a great congregation of their friends and cousins and of the Farmer's acquaintance accompanying (?) him to the strand and harbour of that island of Clonmacnois. It was then a gentleman who was in the assembly asked the farmer with prophesying truly-wise words whether he knew if his lad of a son were wise [educated] enough to receive the grade of priesthood on that occasion. He answered that he knew himself that he was, without any doubt, because he had been for seven years clerk of salt and water 1 [i.e., acolyte] to the blessed godly Father who departed to heaven from us but now, and moreover, that he was plentiful with his Amens at time of mass or marriage, and that in this respect he had generally too much rather than too little. " Oh, I am satisfied," said the gentleman, turning his back on him, and bursting into a fit of laughing. However, upon the Farmer thus satisfying the gentle- man's question, they were all silent until the hermit's lad the " Shouting Attendant " (?) gave a shout at the beach, asking for a curach and means of transport to row to the island. After that comes to them a broad-wombed long- timbered boat, with eight loutish big-biting lumpish (?) dawdling (?) raw-nosed (?) great-sleeping spalpeens of the JCA t>A OCAl Ag leAtlAlTlAinC ATIH fO 1 tlCftOACAlt) cofmuit le Therlin Xoies, TIAC t)T;i5ini, Ajup i TI-AIC " CA " cu^oij " f AH MS., A5f " b-voA " 1 n-Aic " bAt>." 1 Salt is used in making Holy Water, uifge coiptteAgcA, or An "O6riinAi5, hence the curious periphrasis. 184 66A6 [A] AnnACA Arhf\6nACA tr^p-to-OAlCACA r\A ifce Af\ lAirh cti rhic nA 85016156. tlAifgit) Af\ An piA (.*]. te n-A) rhumncif\ puipeAC AS poj\c CuAin, no 50 ocis'oif f.em CAJ\ A n-Aif . T)o fin. *oon s-ctfplA fieArh-fiAi'Dce fin t)o An A|\ impit>e An -oitfeAbAig 5|\A-6 tAt)A1f\C T)O rilAC nA 85016156 A5Uf C1|\6Af T)'fl Afi Cit) T)e 'n 5d6if\ *oo oi 'nA f:o6Ai|\ oo Cuji Af An mACAorh, ionnAf 50 mbeit)eAt) Ainme (?) Ac^ume A teigm ACA le n-A tADAi^c T)o'n i t>ptiAfVA'OA|v A tieA5 no A 016 Ai5e. t)eifi*o AtA eif fin] T)O 'n GAfbos ceAfCA An rhACAOirh. An cGAfbos pif An 5Cteif\ AS cloif- om A fseil, A5f if eA-o A T)tit)Ai^c 5U|\ At> nAij\e no AitrheAt *oo 6uifeAt)A|i Aft An mACAorh, A f.em leif e, A ttfAt) foi [.i. f.AJ teit, 50 ti-oijieAfi 50 ft,iof-tio|tT) An loCA, A|\ UAisneAf , ionnAf 50 i n-AfhAfic nA 8501,6156 A5Uf A rhtnnncifie T>e 'n CAtt, A5Uf tAbfAf l61f 1 tAITDin "06 b|\1AC|\Alb AO1D- f.ion-rhuinnceAf\t)A A5Uf if f6At) -oo " Quid est sacramentum, in nomine Domini ? '' "Qui fecit ccelum et terrain,'' A\\ An fAobA. "Nunquam accedes ad altare Dei ? " Ap An c- 185 parish on the left hand of the Farmer's son. They enjoin on the Farmer with his people to wait on the beach of the harbour until they themselves should come back. This they do. In the meantime, on the above-mentioned couple going into the bishop's presence, the hermit discloses the reason and meaning of his journey. The bishop consents at the request of the hermit to confer the degree of priesthood on the Farmer's son, and makes some of the clergy who were along with him put scholarly questions to the youth, so that they might have some knowledge of the amount of his learning to give the bishop. However, they found nothing either great or small of any kind of learning whatsoever in him. After that they report to the bishop about the youth's ability. The bishop is angry at the clergy on hearing their report, and 'twas what he said that it was shame or fright (?) they put on the youth, and he himself calls him with him far apart, to the brink and very margin of the lake, in solitude, so that they came within the view of the Farmer and his people on the opposite side, and he addresses him in Latin with courteous truly-friendly words, and 'twas what he said Quid est sacramenium in nomine Domini ? * Qui fecit coelum et tcrram, says the fellow. IVumquam accedes ad altare Dei, says the bishop. 1 i.e. What is a sacrament in the name of the Lord ? Who made heaven and earth. Thou shalt never approach the altar of God. To God who maketh glad rny youth. You shall not be made a priest by me for ever. 186 " Ad Deum qui laetificat juventutern meam," AJ\ AObA. " Non fies sacerdos per me in saecula saeculorum," " Amen," AJ\ An 1f Ann fin jreApsAigeAtb 50 h-iotnAf\CAC An pe ITIAC nA 85016156, A5up t)o t65Aib A lArh -00 b! 'nA t)ex\f-t^irh, ^s pteufSA-6 x\guf ^5 cu^s^in rhic 601511, lonnAfgufA leig f6 A full Agup [-A] 50 t^fv Aguf 50 t^n CAtrh^n. "U^uAg Arii, T)iot mo rhic-fe, Atioif," SgotOg, " Aguf T>AI[\ tiorn p6in ni T)iol f^t)Ail no 5^6 foiCe^f, g^C ce^pc buit)6At D^ b^uigpit) fe mAp pjiotuc^f (?) 'n^ fuit>e 1 fUfA ^e cme^L 6 fo AtnAc, 6ip if cpuxMt) ce-AnnfAig tirh^t uijvifioll no mo leAnb-fA ^n Cumg fiAg^tCA Ajuf An fo AnoCc, Aguf ni h-ujvAf 50 50 cinneA"6 T>Ain5eAn -oionsrhAlA A be^nntngte i gcuirhAf (?) [i g-cuitfine?] 66 i le tArii-buitlib luAtA tAn-bACA." gi'deAt) A^ fgAf ArhAin -oo'n GAfboj |te mAC nA 85016156 tAn5AT>Af nA SpAilpimt) |\oirh-t\Ai-6ce pn T>O Cf A5A1|\C 615 A5Uf T>O 1AJ\|\At)A|\ A beAnnAC- . Ho t65Aib peifeAn A tAriiA 50 clei|\eAttiAil 187 Ad Deum qui lactHicat juventutem meam, says the lad. Non fies sacerdoi per me in svecula sceculorum, says the bishop. Amen, says he. Then was the bishop excessively enraged against the Farmer's son, and raised his arm with a thick-butted apple- knotted * * * * ? cudgel of a stick, that he had in his right hand, and begins lacing and leathering and whaling the Farmer's son without sparing, so that his blood and inwards ran down to the very ground. " Ow ! but that's sad, my son's case now," says the Farmer, " and I think myself that every comfort and satis- faction (?) and roasted hen and every bottle that he shall get like a prolute (prelate ?) sitting in his coverlet with kindness from this out, is not to be begrudged him ; for it's hard and pitiably, it's patiently, gently, meekly and humbly my child takes the religious yoke and the grade of priesthood on him this night, and it's not easily it will be forgotten by him to the termination of his career and his life, for it's diligently, piously, firmly, and soundly, the blessed bishop drives it into his memory with swift hand-blows of the large stick." However, on the bishop's parting from the Farmer's son the aforesaid spalpeens came up to the young priest and asked his blessing. He lifted up his hands cleric-like and 1 Thou shalt sprinkle me, Lord, with hyssop, and I shall be clean, thou shalt wash me and I shall be whiter than snow. 188 Cf-AibteAc Of A 5-ceAnn Ajuf no 115 f e Abf ol6in 50111- lOfAlcA nfiib* A5 jvAn; "Asperges me Domine hysoppo et mundabor, lavabis me et super nivem dealbabor." "Do to5bAn<\ji teC e iAji fin no 6um An A5t>f "DO linseAnAf, Ann 50 CAOfCAC m<5if,-rheAnmnAC no 50 pAnsAnAf. 1 ncif. no 'n leAt oile, Agup no pinneATiAfi A fiAio i t>pO|\c nA h-mnfe An urhlAtc CeunnA fin "DO ttlAC nA 85016156, A5Uf t)O [^]lAf.JAA15eA-OA|\ -C6 C&. f\A10 A OUltA no A CAfCACA SA5A|\CA6CA. A t)uoAif\c feifeAn nAAf\-fAn An T)IA flA1D A156 A|\1Afh DUllA T)0 b'feAf.f, A5tlf - copAit)eA6c 5|\eme Aguf eAf5A o^pA pein um An pAj\fiAifce fin no feAfArh n6 50 ceAnn [.1. ceAnn] A f A6 A5tif A f AogAiL, A5Uf no f.mneAnAf AmtAitb fin. Anoif A Aiffin, if mAit An fseut nA6 [m]bAineAnn te f mocAn 6if. if nuic-fe no beAnAf " AppliCACion " An f5eil-fe, A5f if mAit An C6rhAif\le nuic-fe An S^At) ceunnA no gtACAn, A5Uf mA buAitceA^ builtine ne DACA o^c if beA5 An noCAp e i nniot 5AC f Af nAcc[A] 6mAif n*A bpui5f.it> c n'A 6eAnn, A5Uf ne 5AC c6rhAi|\le eile n*A nc5Af nine, A5 fo nuic cuplA ]tAnn beA5 no biAf A5An ne rheAnniAin no ) " 'f An MS. foitim coiccionn i 5-cuige ul/AT). nei|i 5-ConnACCAib. t 1 scoip eite Concu5Ai|t cftom-ceAtitiAij true tobAif TJO bi ciAn f in 1 JconcAe An ChAbAin -\c. 189 piously above their heads, and gave them general absohition, saying, Asperges meDomine hysoppo et mundabor, lavabis me et super nivem dealbabor. They carried him with them to the curach after that, and leapt into it, flowingly and high-spiritedly, until they reached land on the other side, and all that were in the island harbour made the same reverence to the Farmer's son, and they asked him where was his bull or charter of priest- hood. He said that he had no charter but the bull of the race of stoop-headed Conor Mac Lopus l of Cavan to the Vicarage of Lurgan, the will of the people, They swore by the God of the elements that he never could have a better charter than that, and they bound themselves by the sun and the moon to defend that parish for him to the end of his term and his life. And they did so. And now Archy, the story which does not concern a smotdn (?) is good, for it is you that the application of this story concerns, and it is the good advice to you to take the same grade of priesthood, and if blows of a stick be struck on you, it is small damage compared with every comfort and ease that you will get on the head of it, and in addition to every other advice I have given you, here are couple of little ranns for you which shall be in your memory con Alluding I think to some romance. The race of Lopus means vulgar upstarts. 190 f fop, lonnAf gup mAit An cui-oiujAti t>uic IAT> Cum T>'A Dpuil i -o'CeAnn : 1f buA-OAc AH nix> A 1f meAFA ATI leitn Af tine, 1f r ot1A AT1 "I'o An CfiA-OAjirAi oeiji nA h-u5T>Aiji c|iionA. If mAic A ctiit> "oo'n riii-p 5f ^e^f A JAbAf fe T)o fASApt bo6c nA miLleAf An n -oe C6rhxM|Ale eile, ACc ni f o i flip ni'l ff f oil6ip t)Arii-f A. tluAip Cit)miT) 50 |^Ait> nA t>Aifo 6orh |\6i* fin te n-A n-mncinn p6m -oo lAt5Ai|\c 6f A^-Q i -ocAoit) nA i gCAf nA'f tAitmg fiA-o te6, if m6it)e 50 A|t meAf A|i An CfAgAttCAtc pn -oo $n6tAi$ Agur -oo (iongrfiAig on6ip Aguf 5^ At) nA nT>Aome, 6 lAt>Aipc-5An-Coi5ilc nA mbAivo nAC s- 6. eile AJ\ AJ\ StAnuigtefiitt Aguf AJ\ TlAom , cofriiuil leif An rseut "oo tug me fuAf. tli A fAt) Anoif CIA An CAOI A -ocAims nA fgeutCA po AmeAfg nA nt)Aoine, ACc if cofttiuit gup piop- 5Aet)6AlAC CU1T) ACA, Afl CUttlA Ap tlt, AgUf mnreAt) IAT) te -ouine , no te b|\AtAi|\ boCc, Cum nA n-DAOine -oo Cup AJ\ tleAtAC A teAfA, Ajuf te CAirbeAnc -0610 Com tAg CA PA-O i n-Am An CAtuijce. 191 tinually, so that they may be a good help in every pinch that is before you : A victorious thing is stuttering (?) 1 Worse is the leap on the line. A lucky thing is stammering (?) As wise authors say. Good is his portion to the man of mangled utterance, Sure it is gracefully it excuses The poor priest of the bad Latin When he mangles the Gospel. A little more advice follows, but I do not give the rest of it here, for it is not plain to me. When we see that the bards were so ready to speak their minds openly about the priests in cases where they had occasion for censure, our respect for that priesthood which gained and preserved the reverence and love of the people must be all the greater. It is evident, when we read the unsparing language of the bards, that the clergy could not have kept the reverence of the people if they had not well deserved it. Here is another story of our Saviour and Saint Peter like the one I gave above. It is impossible to say now how these stories came amongst the people, but it is likely that some of them at least are purely Irish, and were invented and told by some pious person or poor friar, to put the people on the way of their own good, and show them how weak they are in the hour of temptation. 1 A good deal of the translation of these verses is guess-work ; no dictionary contains the words, no living man that I have met under- stands them. The Gaelic Journal being read by people in all parts of the country throws much light on obscure words and allusions. If that journal is allowed to die, their recovery will become for ever impossible. Are there no thoughtful Irishmen who will give to it, instead of to some short-lived political party, money enough to keep it alive, and save some much of our country's heritage. O 192 tiAorh Ann f An Am A f AID tlAorh peAt>Af Ajjup Af teoif AS fiutiAt nA cife, if lonroA longAncAf T>O cAifbeAn A rhAisifdf t>6, Aguf -OA mow* -oume eite oo tii Ann, o'feicpeA'o teAt An oifit), if "0615 50 A *6t:Af Ag C6A6C Af C6AC JO -oo t)i peAtv-ce6it leAt AJ\ meifge 'nA tAoiti An ti6tAi|i rhOif AS iA|\|\Ait) oeifce. Uug AJ\ piofA Ai^sit) -06, AJ\ nsAtiAil tA^c -06. A|V peAT)At\ pAOi fin, f iomt)A mnne bo6c T)O mo ttlAigifCif, ACc Anoif tug f6 t)6i|\c t)o'n f?eAf,-ce6il fed ACA Af meifge. A6c to'eitDif," Af f6 teif pem, "b'ei'oif 50 fepuil -ouit Aige fAn gcedi." T)o t>i fiof Ag Af SlAnuigteOif cf6At> -oo oi 1 n-inn- cmn peAt)Aif , ACC niof lAtAif f e pocAl T)'A tAOit). An t,A Af n-A rilAf AC T)O tMOTXAf A5 flUOAl Aflf , AgUf T)O CAfAt) DfAile--OA-AbAin i gContJAe 811515, A5uf puAift mife uAi-6-feAn e. 193 SAINT PETER.i At the time that St. Peter and our Saviour were walking the country, many was the marvel that his Master showed him, and if it had been another person who was in it, and who had seen half as much, no doubt his confidence in his Master would have been stronger than that of Peter. One day they were entering a town, and there was a musician sitting half-drunk on the side of the road and he asking for alms. Our Saviour gave him a piece of money, going by of him. There came wonder on Peter at that, for he said to himself, " many's the poor man in great want that my Master refused, but now He has given alms to this drunken musician; but perhaps," says he to himself, "per- haps He likes music." Our Saviour knew what was in Peter's mind, but he did not speak a word about it. On the next day they were journeying again, and a poor friar (sic) met them, and he bowed down with age and almost naked. He asked our Saviour for alms, but He took no notice of him, and did not answer his request. " There's another thing that's not right," said Peter in 1 An old woman named Biddy Casey, from near Riverstown, in the County Sligo, told this story to O'Conor in Athlone, from whom I got it. 194 Ann A inncinn p.em ; tM eAjlA Aip. tAbAipc teip An -O'A tAoib, A(ic bi pe AS CAitleAriiAinc A tule IA. An cp.^tnonA ceu-onA biot)Ap. 45 ceACc 50 bAite eite nuAip, CAP At> peAp. T>Alt o|if A, Aguf e ^ Cfieut) C I6ifcin on!)0 t)1Ol 50 lA T)O belt AJAT)." Hi |\Aitt fiop Ag An DAll gup b'6 Af StAnuijce6ip oo bi AS CAinc teip, Agup -oubAi^c pe leip : " Hi peAn- A6c t)eipce ACA m6 'lAfipAi'ti, ip cmnce me TIA fnop AgAt) 50 j\Aib 6j\ nA Aifgiot) AgAm 50 tnbAinp.eA t)iom e, ' CngA ' ICAC* Anoip, ni " 50 oeimm ip oi-Ceitli'6e An p.eA^ to," Ci$eAfnA, " ni bei-6 op nA Aipgio-o AJA-O i Agttp teip pm "o'^Ag p6 An -oAtt. t)i peAt)A|\ Ag eipceACc teip An scCm^t), Agtip b! T)uit Aige A mnpeACc -oo'n -OAtt 50 mbu-6 e A|\ no ywo oen Cf6|\c fin. b'eit>i|i 5|i '' cuije leAc" bux> coi|t -oo 6eic Ann, .1. An oeAriiAn " I 195 his own miad. He was afraid to speak to his Master about it, but he was losing his confidence in Him every day. The same evening they were approaching another village when a blind man met them and he asking alms. Our Saviour talked with him and said " What do you want?" " The price of a night's lodging, the price of something to eat, and as much as I shall want to-morrow : if you can give it to me you shall get great recompense, and recompense that is not to be found in this sorrowful world." " Good is your talk," said the Lord, " but you are only seeking to deceive me, you are in no "want of the price of a lodging or of anything to eat, you have gold and silver in your pocket, and you ought to give thanks to God for your having enough (to do you) till (next) day." The blind man did not know that it was our Saviour who was talking to him, and he said to him, " It is not sermons but alms I'm asking for, I am certain that if you did know that there was gold or silver about me you would take it from me. Get off now, I don't want your talk." "Indeed you are a senseless man," said the Lord, "you will not have gold or silver long," and with that He left him. St. Peter was listening to the discourse, and he had a wish to tell the blind man that it was our Saviour who was 196 *oo bi AS CAinc leip, ACc n! bUAif\ p6 Aon f Aitt. ACc t)O bi j:eAj\ eite AJ; 6if ceACc nuAip t)ubAif\c 50 f Alb Ofl AgUf AIJlglOT) A5 An T)AU,- T>O t)i xxnn, -A6c t>o innif xif SlAntngteCif ^,on Com tu^t Aguf t)i Seife^n ^5f H<. Cum *oo Cum *oo Cfoitbe." " 11VI op H-A ^1^510-0 AgAm," xi|\ f An mbeit>e-At), ni t>eit)inn ^5 i.ApjvAi'C Tiei|Ace." ACc teif pn "oo pu^ifv An rgfiof A*ooi|\ gfeim Aif, T>O Cuifi p^oi e, Aguf T)O ttAin T)6 -AH mfe-AT) T>O b? t)o g^if ^guf T)O fsiieAT) AT\ r>All Com o'feu-o fe, ^juf Cu^lAit) A e. ugctiifv T'^ "OeunAm A|\ A A ngeioteAf; 50 peAllCAC, imteoCAit) An CAOI CeuTinA, 5An CAinc AJI tA An t>fAeiteAmnAif," AJ\ A|\ tu, nil Aon |\ut) 1 UpotAC UAIC A An tA 'nA t)iAi5 pn t)o t > 6eA'OA|\ Ag puttAl coif Af Aij, Aguf tAimg leorhAn ciocfVAC AmAC. A peADAip," ^f -^f SlAnuigteoifv, " if mime cu 50 5CAit,tpeA "oo beAtA Af mo fon, Anoif Aguf CAttAifi tti pem -oo'n lefirhAn Aguf imte6cAit> mife fAO|i." t)o fmuAin peAT>Af\ Aige pem Ajuf -outtAifc, Uom bAf AIA bit eile t)'pA5Ail 'nA leiginc TO 197 talking to him, but he got no opportunity. But there was another man listening when our Saviour said that the blind man had gold and silver. It was a wicked plunderer who was in it, but he knew that our Saviour never told a lie. As soon as He and St. Peter were gone, the robber came to the blind man and said to him, " give me your gold and silver or I'll put a knife through your heart." "I have no gold or silver," said the blind man, " if I had, I wouldn't be looking for alms." But, with that, the robber caught hold of him, put him under him, and took from him all he had. The blind man shouted and screamed as loud as he was able, and our Saviour and Peter heard him. " There's wrong being done to the blind man," said Peter. " Get treacherously and it will go the same way," said our Saviour, " not to speak of the Day of Judgment." " I understand you, there is nothing hid from you, Master," said Peter. The day after that they were journeying by a desert, and a greedy lion came out. " No\v. Peter," said our Saviour, " you often said that you would lose your life for me, go now and give yourself to the lion, and I will escape safe." Peter thought to himself and said, " I would sooner meet any other death than let a lion eat me ; we are swift-footed. 198 trnte ; CAITIAOI-O cof-tuAt ^guf tig linn fit uAit>, Aguf IDA feicim e AJC; ceACc ftJAf tmn me Af oeifteAt), Aguf 05 leAc-fA imteACc " t)iot) mAf\ fin," AJ\ Ap StAnuisteoip. t)o teig An leGrhAn fSfxeA-o, Aguf Af 50 'r\A mDiAig, Aguf nio^ ttp^'OA 50 fVAitt fe -Ag t>f eit 1 t>p05Af odit). ^n fiAf, A peAT)Aif, pee, Aguf nuAif ConnAijic fe An tedrhAn Ag -out Af Aif -oo f eAf f e 50 -ocAinig AJI SlAnijte6ifi fUAf teif. "A peAT)Ai|\," Af Se, "TD'^S cti m6 1 mbAogAt, ^guf put) but) rheAfA 'nA fin, o'mnif cu bfxeugA." " Hinne me fin," Af peAt>Af\, "mAf\ t>i friof AgAm 50 curhACc AgA-o of cionn $A6 nit), ni n-e AitiAin Ap An pAfAig." "DO Geul, Aguf nA toi Ag innfeACc bjieug, ni fiAit> fiof AgAD, Aguf T)A bpeicpeA me 1 oo t|\ei5peA me ^fif, CA pof "DO CfK)it)e." f muAin me AfiAm 50 nT)eA|\nAit) cu Aon nit) f Alt) CeAfC," Aff A peAT)AJ\. Sin bfeug eite," Af\ AJA SlAnuigceOiji. "HA6 Cuirhin An tA "oo tug me T)einc T)o'n f:eA|i-ce6il "oo tii leAt A|\ tneifse, bi longAnuAf ope Aguf -oubAipc cu 199 and we can run from him, and if I see him coming up with us I'll remain behind, and you can escape safe." " Let it be so," said our Saviour. The lion gave a roar, and off and away with him after them, and it was not long till he was gaining on them and close up to them. " Remain behind, Peter," said our Saviour, but Peter let on that he never heard a word, and went running out before his Master. The Lord turned round and said to the lion, " go back to the desert," and so he did. Peter looked behind him, and when he saw the lion going back, he stood till our Saviour came up with him. " Peter," said He, " you left me in danger, and what was worse than that you told lies." " I did that," said Peter, " because I knew that you have power over everything, not alone over the lion of the wilderness." '' Silence your mouth, and do not be telling lies ; you did not know, and if you were to see me in danger to-morrow you would forsake me again. I know the thoughts of your heart." " I never thought that you did anything that was not right," said Peter. " That is another lie," said our Saviour, " do you not remember the day that I gave alms to the musician who was half drunk, there was wonder on you, and you said to 200 f:em gup iomt>A tunne boCc t>o t>! i n-eAftitnt) m6ifi T)'eici5 me, Aguf 50 "ocug me r>e\\\c *oo f.eAf\ "oo bi Afi meifge mAj\ bi T)uil AgAin 1 j;ce6l. An IA 'nA t>iAig pn T>'eicig me -An feAn-bjtAtAin, Aguf t)tibAipc c nxJiC |\x\iti) AT\ m"6 fin ceA|\c. An cjvAtn<5n,A ceuTn^k if cuitrim te^c cf\eut> t&plA 1 c^ott ^n -OAitt. tTline- x\noif "ouic CAT) cuige A nT)eAi\nAf fin. Tlmne eoit niof m<3 "oe rh^it 'n^ |\inne pice DP-ACAJI f6fc 6 tuigAt) 1AT). S-AfAil fe AnAm CAitin 6 if.|\mn. t)i eAftttnt) bomn Aipgi-o ui|\pi, Aguf t>i fi ^5 -out peACAt) mAftttAC -oo t>eunAm te nA f-AjjAil, ACC toijimifs An f.eAf-ce6il i, tug fe An bonn oi, cit) 50 |\Ait eAfttuit) T>ige A1|\ f.em An c-Am ceu-onA. niAnDif leif An mbfiAtAip, ni f\Ait> Aon eAf- t>uit) Aif\-feAn, cit) 50 t>f.uAit\ fe Ainm t|\AtAf but) bAll -oe'n T>iAt>Al e, Aguf pn e An f.At nAC "Dcug me Aon Aifvo AIJ\. ITlAi'Oip teif An -OAlt, T)O t>i A "OiA Ann A p6cA, 6ip if f.iop An feAn-f.ocAl, 'An AIC A ttf.uil DO cifce belt) -oo cfoit)e lei.' ' ; SeAt geApfi 'nA -OIAIJ pn t)ut>Ai|\c peA-DA^i, "A , CA e6lAf AgAt) Aft nA f muAincib An t)uine, Aguf C'n nOimix) f eo AtriAC ouic Annf SAC nit)." Cimciott feACcrhAme 'nA t>iAi pn t>o ftiot)An Ag pubAl Cf\e cnocAib Aguf fleibcib, Agvif CAilleAt)Ap An beAtAC. te cuicim nA ti-oit>ce tAinig ceinnceAC Aguf coi|ineA6 Aguf peA|\|\tAin tf\om. t)i An oit)6e com OO|\CA pn nAfx fret)At)Af cofAn CAOfvAt t)'f.eiceAl. Cuic peAt)An AnAgAit) CAfVfAige Aguf toic fe A 6of com tionA pn nA|\ f^eut) fe coifceim t>o 201 yourself that many's the poor man in great want, whom I refused, and lhat I gave alms to a drunken man because I liked music. The day after that I refused the old friar, and you said that that was not right ; and the same evening you remember what happened about the blind man. I will explain to you now why I acted like that. That musician did more good than twenty friars of his sort since ever they were born. He saved a girl's soul from the pains of hell. She wanted a piece of money, and was going to commit a deadly sin to get it, but the musician prevented her and gave her the piece of money, though he himself was in want of a drink at the same time. As for the friar, he was not in want at all ; although he had the name of friar he was a limb of the devil, and that was why I paid him no heed. As for the blind man, his God was in his pocket, for the old word is true, ' where your store is, your heart will be with it.' " A short time after that Peter said, " Master, you have a knowledge of the most lonesome thoughts in the heart of man, and from this moment out I submit to you in every. thing." About a week after that they were travelling through hills and mountains, and they lost their way. With the fall of night there came lightning, thunder, and heavy rain. The night was so dark they could not see a sheep's path. Peter fell against a rock and hurt his foot so badly that he was not able to walk a step. 202 ConnAijic .dp SlAnuijtedift foluf beAg f.Aoi bun cnuic, Aguf -outiAitic Se le peAT)Af\, "f.An mAp CA c Agiif jvACAit) rmfe A$ c6fniieACc congnAirh te "tli'lAon CongnAm le f.AAil Ann fAn AIC f eo," Af\ peATJAp, " ^5r n.A teig x^nn f o me 1 tiotn ^ein." "t)iot> m^t\ fin," AH x5ji SlAnt>i$te6ip, Aguf teif fin oo teig pe pe^T), xiguf t^inig ce^tfiAf\ pe^f, Agup CM ft! 'n^ CAipcin O|\JIA ACc An peAf "oo rsfiof An T)Alt feAt fvoittie pn. t^'Aitnij pe Af\ SlAntiigteGifi peAT>A|\, Aguf oubAifAC fe le n-A Cum peA|\ o'lomCAf 50 cu|\AniAC 50 *oci An Aic-C6rfinuit)e T>O tii ACA AtneAfg nA gcnoc. " Ctnj\ An t>ei^c f eo," Ap fe, "6j\ Aguf Aifgiot) Ann mo oeAlAC-f A f eAl seAfiji 6 f om." T)'iomcAif fiAT) peA-OAf 50 -oci feom|\A PAOI tAlAm ; t>i ceme ttjAeAj Ann, Aguf cuit\eAt)Af An peA|\ loicte i -01, Aguf tusAtJAfi -0606 t>6. Cuic f6 Ann A -oo |\mne AH SlAnuijteOif lojig nA cpoife le n-A meAjv of cionn nA loice, Aguf nuAif 6uip$ f6 fe puGAl 6om mAtt Aguf -o'freuTJ fe pArh. t)i if\ nAij\ t)uifi$ f6, Aguf -o'pAf.|\ui5 fe -oo DAin t)0. 'O'mnif 4t\ SlAnuijteCi^ -06 " SAOII me," Ajtf A peAT)Af\, " 50 |\Ait> me 50 fAit> me fuAf AS "oof uf plAitif, ACc niof peut) me t)ul AfceAt mAf t)i An T)O|\uf opui'oce, Aguf ni f AID le f.A$Ail." Aiflmg -oo t>i AJA-O," Af\ ^ SlAntn$teOit\, if f.iop i ; CA An flAiteAf -Ofui-oce Aguf nVl fe 203 Our Saviour saw a little light under the foot of a hill, and he said to Peter, " remain where you are, and I will go for help to carry you." " There is no help to be found in this wild place," said Peter, " and don't leave me here in danger by myself." "Be it so," said our Saviour, and with that he gave a whistle, and there came four men ; and who was captain of them but the person who robbed the blind man a while before that ! He recognized our Saviour and Peter, and told his men to carry Peter carefully to the dwelling-place they had among the hills. " These two put gold and silver in my way a short time ago," said he. They carried Peter into a chamber under the ground. There was a fine fire in it, and they put the wounded man near it, and gave him a drink. He fell asleep, and our Saviour made the sign of the cross with his finger above the wound, and when he awoke he was able to walk as well as ever. There was wonder on him when he awoke, and he asked "what happened to him." Our Saviour told him each thing and how it occurred. "I thought," said Peter, "that I was dead, and that I was up at the gate of heaven, but I could not get in, for the door was shut, and there was no doorkeeper to be found." " It was a vision you had," said our Saviour, " but it is true. Heaven is shut and is not to be opened until I die 204 te beit popgAiice 50 t>p*g' rmpe bAp Af. f on peACAi-6 Art Cme t>AonnA, T>O cuif\ p-eApg Ap m'AtAip. tli bAp coiccionncA ACC bAp nAipeAC jeobAp me, ACC eipe- me Afiip 50 5t<3j\mAp Agup poip5e6lAi-6 me AH -oo bi -oAUiTice, Ati b6it) cu-A -oo , A ilAijifCifi, Aff A peAT)A^, " ni peit)i|\ 50 btnj;te.A b4f n-Aif 6^6, n^C teigpeA "6Arh-f A bxif A|\ t)o fon-f A, CA tn6 cu f in, -Atn A fAib A|t StAnui$te<5i]\ te . An c^AtnonA fioirhe pn b! p6 -pein Aguf "OA AbfCAl T)6U5 A5 f 61f\e, ntJA1|\ "OtlbAlfC f 6, " AgAib Ag T)til mo bf\At." t)i cfioblOit) Agtif "otibAif c gA(i Aon ACA " An mipe 6 ? " SeipeAn, "An c6 tuniAp le n-A lAim Ann meip tiom, ip 6 pin An peAf b^ AitpeAp me." T)tJbAi|ic peAt)Atx Ann pin, " -DA mbeit>eAt) An t)orhAn lomtAn i o'AjAi'6," A|\ peipeAn, " ni bei* mipe i D'AJAI^)," ACc "oubAifC A^. SlAnuigteCip teip, " put mA goipeAnn An coiteAC Anocc ceiLpit) (peunpAit)) cu me Cfi n-UAipe." " "Oo jeobAinn bAp put mA 6eilpmn tu," A^pA " 50 'oeimm ni CeilpeA'6 tu." cugAt) bpeiteAmnAp bAip AJ\ A^ SlAntn$te6ij\, bi A CuiT) nAriiAX) *O'A bUAlAt) Agup Ag tAtA*b pmugAipte Aip.. t)i peA*OAf Amuig Ann pAn gcuiftc, nAif\ tAimg CAI tin -AI mpi^e cuige Agup -oubAifC teip "bi uupA le nlopA." " fli'l fiop AgAm," AppA peA-OA|\, " CA-O e CA CU 205 for the sin of the human race who put anger on My Father. It is not a common but a shameful death I shall get, but I shall rise again gloriously and open the heaven that was shut, and you shall be doorkeeper." " Ora ! Master," said Peter, " it cannot be that you would get a shameful death. Would you not allow me to die for you ? I am ready and willing." " You think that," said our Saviour. The time came when our Saviour was to get death. The evening before that He Himself and His twelve disciples were at supper, when He said, "There is a man of you going to betray Me." There was great trouble on them, and each one of them said, "Am I he?" But He said, " He who dips with his hand in the dish with Me, he is the man who shall betray Me." Peter said then, " If the whole world were against you," said he, " I will not be against you." But our Saviour said to him, "Before the cock crows to-night you will reneague (deny) Me three times." " I would die before I would reneague you." said Peter ; " indeed I shall not reneague you." When death-judgment was passed upon our Saviour, His enemies were beating Him and spitting on Him. Peter was outside in the court, when there came a servant-girl to him and said to him, "You were with Jesus." "I don't know," says Peter, " what you are saying." 206 bl pe AS "out AtnAC An geACA, Ann pn, CAilin eite, " fin f.eAp "oo bl te tilof A," ACC tug peipeAn A mionnA nA6 f\Aib efilAp AJ\ bit Aige Aip.. Ann fin oubAijic cum T>e nA "OAomib *oo bl AJ eipc- 6ACC, " ni'l ArhftAf AJA bit n^6 |\xMb cu teif , AitnigmiT) AH t)o cAmc e." Uug f6 nA mionnAi'b m6fA Ann fin, Leif e, Aguf A|\ bAlt r>o jlAO^ An coileAc, Aguf 6 Ann fin AJ\ nA f.octAib lotibAifu; A|\ SlAn- uigce6i|i, Aguf -00 fit f 6 nA t)e6pA Aitjuge, Aguf f.UAi|\ f 6 niAiteArhnAf 6'n ce T>O ceil f 6. CA eocfACA Aije Anoif, Agiif mA fiteAnn pnne riA "oeofiA f.Aoi n-Ap toccAift rriAf\ T>O fit f eif eAn IAT>, mAiteAttinAf rnA^ puAi^ peife^n 6 Ajup cuiff.it) fe ceut) mile fAilce fOrhAinn, nuAijt |\A6Af finne 50 f.lAltlf. Com Cf AibteAt Agup ACA nA h-6if.eAnnAij 6 congbAig A g-cjv AibteAcc IAT> 6 5t\eAnn mop t>o bAinc Af nA feAn-t)AncAib Ann A mbionn Oifin AS le tlAorh PA-OJAAIS. tli fAib leifg Ap bit *oo beit Ag 6ifceAcc le triAllACcAib Aguf le ti-eAfcume An CfeAn IAOIC AnAgAit) PATD^AIS Aguf nA cleipe, Aguf T>A feijibe f Ait)ce Oifin but) rh6it)e lut- gAifie An lucc-eifceAccA. Cibe AJ\ miAn leif feicfinc CAT* e An f6f\c feA|\b-CAinue T>O beipeAt) Oifin "oo'n eobAit) fe cuit) "01 Ann fnA leAbfACAib A pn DO cui|\ An CuniAnn OifineAC AHIAC, f-At) 6 bit)eAt) fgeulCA t)e'n Cf6pc ceuDnA, nAC |\Aib l\iArh 1 bpoifim -OAin, AmeAfg nA tvoAoine mAt\ An 5-ceut)nA, Ajuf cuifpt) me flop ceAnn ACA Ann po 207 Then when he was going out the gate another girl said, " There's a man who was with Jesus," but he took his oath that he had no knowledge at all of Him. Then some of the people who were listening said, " There is no doubt at all but you were with Him ; we know it by your talk." He took the great oaths, then, that he was not with Him. And on the spot the cock crew, and then he remembered the words our Saviour said, aud lie wept the tears of repentance, and he found forgiveness from Him whom he denied. He has the keys of Heaven now, and if we shed the tears of repentance for our faults, as he shed them, we shall find forgiveness as he found it, and he will welcome us with a hundred thousand welcomes when we go to the door of Heaven. Pious as the Irish are by nature, their piety did not pre- vent them from taking much amusement out of the ancient poems in which Ussheen, or Ossian, quarrels with St. Patrick. They were not in the least loath to listen to the curses and vituperations of the old hero against Patrick and the clergy, and the bitterer O.ssian's sayings, the greater the amusement of the audience. Whoever desires to see what kind of bitter talk Ossian used to give the clergy, will find some of it in those fine books published by the Ossianic Society long ago. But there used also to be stories of the same sort amongst the people, which were not composed in verses, and I shall give one of them here which I wrote down from the mouth 208 oo fspfoti me fiof 6 beul feAn-*ouine cuplA 6 foin,* gAn Aon focAt o'AtfiujA'b Ann. 1p f triAit e Afi An gcAoi peit) Ap tjiAAji HA n- Aij AH HA neitit) feo, ACc nioji 6uif\eAT)A|\ Ann, A^uf niof\ LujAToe A 5-cf\Ait)teACc. 1f "0615 61^15 ^n fgetit fo te^n^f 6 ttyon n 6'n e^gLAif 50 |\Ait> A n-Oipn , Ann A^ Cui|\eAt)Ap An oipeAT) fin Tie f peif , OAtnAncA ; Agtif 50 t>puAif t>uine ctifce eijm Ati Cflige fed AtnAC te n-A fAt>Ait 6 ipjuonn. -Ag fo An fgeut 50 oifieAfi map CUAIAI* mife 6, f.ocAl AJI OSCAtt tI llAorh PALAIS 50 h-6ifinn Aguf CAf A"6 Oifin 1 n-Aitpnn Aguf 6 AS lomCAji cto6. Ajuf cibe Am A bpuAiji f6 An biA-6, b'f A-OA Afif 50 bpuAiti r^ An t)eo6. " A Oif in," Ap f eif eAn, " teig 'OAm t)o t>Aif ceAt)." " O CAT) 6 An rhAit A -Ceunf-At) f6 fin -OAtn ? " A^I Oifin. " Oip'n," A|if A llAorh p^-OfVAis, " tntmA teigit) cufx: -DO bAifceAt), fACAit) cu 50 n-1-pfionn 'n Aic A An Cuit) eile T)e nA * C SeAJAn <3 CuinneAjAin 1 mt3Aite-An-puitt 1 gCotroAe nof- comAin, A|i An mbotAif it)!^ "OunjAfi (p^enctipAttc i tnt>eAfttA) Aguf t>eAlAC-A-t>oitiin 1 jCotroAe nitn-e6. t ACA fgeul cof muit teif f eo AH OpcA|i Ajuf A f uipce le f AJ i jCoTTOAe 209 of an old man 1 only a couple of years ago, without the change of a single word. It is a good example of the free and easy way in which the Irish spoke of these things, but they themselves " put no harm in it," and their piety was none the less. No doubt the following tale had its rise from the depth of the people's sorrow when they heard from the clergy that their loved Ossian and the Fenians in whom they so much de- lighted, were damned, and that some clever person invented this manner of saving them from perdition. Here is the story, exactly as I heard it, word for word. OSCAR OF THE FLAIL. Saint Patrick came to Ireland, and Ossian met him in Elphin and he carrying stones. " And whatever time it might be that he got the food, It would be long again till he would get the drink. " " Ossian ,' J says he, " let me baptize you." " Oh, what good would that do me 1 " says Ossian. " Ossian," says St. Patrick, " unless you let me baptize you, you will go to hell where the rest of the Fenians are." 1 John Cunningham, of Ballinphuill, Co. Roscommon, on the high road between Frenchpark and Ballaghaderreen. 210 "T)A mAif\f.eAt) AjAinn," Ay. Oifin, " "OiAf-mAit) 5oll, Aguf An pig t>i Af, nA piAnnAiti, T>A oceigf.i'oif 50 h-if.f\ionn t>eAf.fAiT)if An -oiAtiAl Aguf A Af, Ap A tvof,uim." Oifin liAt gAti c6ilt, cuittini$ -oo stun, Aguf teig t)Arh-fA -oo "A PA-OPAIS," AJ\ Otfin, "CIA An T)1A An m^A-o fin t)Aoine ? " "1TlAj\ geAU Af ut)Att nA n-Aitne -o'lte," A|\fA tlAorh " T)A mbei'beA'b fMop AgAm 50 f Aib "oo "OiA Corn CAOt-|\At)Af\CAC Agtif 5|\ TbAtnAin f6 An m^At) fin T>Aoine A|\ uttAtl, 6ui|\pimif c^i CAplA Aguf muitve Ag lomcAji uttAtt 50 ^lAiteAf "O6 Cuige." " 6ifc, A Oifin, liAt gAn c6itl, cuirhmg A^ "OiA Agtjf f.6AC T)0 $tun, AgUf leig t)Arh-fA T)O t)A1fC6At)." " Ctnc Oifin i lAige, Aguf f AOil An GAglAif 50 t>f.UAl|\ f e t)Af . tlUAlp -6uif 1$ f 6, " A pADflAIg tDAIf C mfe/' Af feifeAn 6onnAi|\c f6 pwo feigin Ann A lAige, 6onnAij\c fe An f-ut) "oo tM ^oirhe. Oi An Cfleij i tAirh tlAorh pAt)|\Ai5, Aguf cuift f6 1 5-coif Oifin i, Af A guf t)i An CAtArh *oeAt\5 le n-A cum f oiA. " O," Af-fA TlAorh PA-O^AIS le h-Oifin, " CA cO AfftA 50 rhof." "O nAC t)O m'ttAifceAt) fin," AH Oifin." " UA f uil le T)iA 'gAm 50 ttfinl cu flAnAijte," Af A-OJIAIS, " -o'pulAins cfl bAif ceA-6 Aguf f pion- '-6" (sic). "A pAT)f.Ai5," Af. Oifin, " nA6 ocmcf.At) leAC nA 211 v If," says Ossian, " Diarmaid and Goll were alive for UB, and the king that was over the Fenians, if they were to go to hell they would bring the devil and his forge up out of it on their back." " Listen, O gray and senseless Ossian, think upon God, and bow your knee, and let me baptize you." " Patrick," says Ossian, " for what did God damn all that of people ? " ' ' For eating the apple of commandment," says St. Patrick. " If I had known that your God was so narrow-sighted that he damned all that of people for one apple, we would have sent three horses and a mule carrying apples to God's heaven to Him." " Listen, gray and senseless Ossian, think npon God and bow your knee, and let me baptize you. Ossian fell into a faint, and the clergy thought that he had died. When he woke up out of it, " Patrick, baptize me/' says he he saw something in his faint, he saw che thing that was before him. The spear was in St. Patrick's hand, and he thrust it into Ossian's foot purposely ; and the ground was red with his share of blood. " Oh," says St. Patrick to Ossian, " you are greatly cut." " Oh, isut't that for my baptism? " says Ossian. "I hope in God that you are saved," says St. Patrick, " you have undergone baptism and . . . . ? ' Patrick," says Ossian, " would you not be able to take 212 f6 Ann fin iAt> bi pe VIA Co'OlA'6. "Hi tiucp.AtV' AJ\ tlAorh pA-ofiAig, "Agof -otnne bit ACA 1 n-ipjuonn ni jr6iT)if\ A tAbAipc AJ\" " A PA-OJA Aij;," AF Oipin, " An "005 ICAC mo -oo'n AIC A bpuil ponn Hi tig," A Agtlf CUlle CtlOTlA tlo fiol/l-A -oe'n JAU jjieitie, A-jAn-piof xio'n ^15 rii6|i Hi t^ACAiT) PAOI mo fjeit-fe "An "ocig leAC puAfgAlc tA5Ai|\c T)6it) 6'n t>p6in ?" Oifin. oo tAOAific -0610 6 n-A bp6in, Aguf -oubAipc f6 le ti-Oipn Ann pn 50 bpUAif\ |iAt) puAfgAilc. Seo An pUAfgAllC T>O ]?UA1p P^" <5 ^ 1A - PA1J\ OfCA AJUf -O'lAffl f 6 lAlt 0|\ t)O CU|t Ann, AgUf CtlAlt) ITIA|\ iAtt Ann. -Aguf puAif f6 tAn A glAice Tie Af , Aguf C|\Ait f 6 An gAineArh AJA An CAtArh, [Corn] 4*0 A'f 6UA1-C An gAineArii niOft freut) An TDIAbAt A teAnAtflAinC, A6C T)A "OCItlCpAt) flAt) CAfV An Aic A f Aib An jAineArii cfAitce, o'freut) OfCAfv iA*o-fAn leAnAtriAinc Aguf A mbuAlAt) teif An c-fuifce. UA OfCA|\ Aguf nA ]TiAnnA tnle A|\ An CAoib feo t)e'n juf CA nA *oiAbAit A|t An CAoib eile, mA|\ tlAorh PAIDJIAIJ o'impit)e 6 "OiA nAC mbenieA-o flAT) AbAtCA Af A teAtlArilAinC AH A1C A |\Alb An gAineArii c^Aitce Agup nio|\ bjvif An 1AU t>o t>i Ann f An c-f uifce f oin 1 213 the Fenians out of hell " he saw them there when he was in his sleep. "I could not," says St. Patrick, " and any one who is in hell, it is impossible to bring him out of it." " Patrick," says Ossian, " are you able to take me to the place where Finn and the Fenians of Erin are " ? " I cannot," says St. Patrick. " As much as the humming gnat Or a scintilla of the beam of the sun, Unknown to the great powerful king Shall not pass in beneath my shield." * " Can you give them relief from the pain 1 " says Ossian. St. Patrick then asked it as a petition from God to give them a relief from their pain, and he said to Ossian that they had found relief. This is the relief they got from God. Oscar got a flail, and he requQsted a fresh thong to be put into the flail, and there went a green rush as a thong in it, and he got the full of his palm of green sand, and he shook the sand on the ground, and as far as the sand reached the devils were not able to follow ; but if they were to come beyond the place where the sand was strewn, Ossian was able to follow them, and to beat them with the flail. Oscar and all the Fenians are on this side of the sand, and the devils are on the other side, for St. Patrick got it as a request from God that they should not be able to follow them where the sand was shaken, and the thong that was in the flail never broke since ! 1 This verse occurs in a poem jotted down in phouetics by Macgregor, Dean of Lismore in Argylshire, in the year 1512. I printed this story with a French translation and introduction in Revue Celtiqut, vol. 13, p. 425, showing how, in the Tripartite Life of St. Patrick, the piercing of the penitent's foot is told of a son of the king of Monster. But as his name was doubtless soou forgotten the story got fathered upon Ossiau. 214 UA An fgeul fo 45 lAt>Aif\c 50 T)ij\eAC Af\ Aon irm cinn teif tiA "DAnc-Aiti. Ag po be^gAri jVAnn T>e te n-A Cup 1 gcornOfCAf teif. 01 sin ASUS T>A tnbei-6' mo ITIAC OfCAji 'f *OiA LAITI Afi tAtii A|i cnoc TIA t)A Bpeicf inn-f e tno riixic & CtonnAf -oo b'peit3if te HA 4 cLiAti beic tiiof 'tlA ponn frt,Aii, Uij HA T)ume fiAl -oo Bi JATI CAim. SAC A n-AbAiji cu 'f An t)o ^eiji f'AJ^Ac t^'5 T)o bi fux> i bpiAnnAiB pnn, A'f CAiX) i bpLAiceAf t)e 50 ceAtin. *OA tnbeix)' AIC Ann, fiof no f T)o b'peA|i|i 'n-s plAiteAf "Oe If Ann t>o tiAtA-6 ponn A'f A jiAib Aije -oe'n peinn. A -oeiji cufA nAc T)ceix> 50 h-ipfiionn nA bpiAn 50 tli |iAib Aon neAc Ann 'f AT1 ft tlAC pAlb lAt AmeA CA1C. 1 Literally. If my son Oscar and God were [engaged] hand to baud on Cnoc-na-bhfiann (the Fenians' hill) and I were to see my son on the ground, I would say that God was a strong man. How were it possible for God or His clergy to be better than Finn the prince, King of the Fenians, a generous man who was without crookedness. Everything that you and the clergy say [is] according to the rule 215 This story speaks in exactly the same spirit as the poems. Here are a few verses of one of the poems, to compare with it. OSSIAN. Were God and my son Oscar seen On Knocknaveen in combat long, And I saw my Oscar on the sod, It's then I'd say that God was strong. 1 But how is God a better man Or all your clan of clerics there, Than Finn, our Fenian chief, so great, So straight, so generous, so fair ! Virtues, which as your clerics sing, Your king beholds with friendly eye, Finn's Fenians had them, just as well, Then, they must dwell with God on high. For if there be one place more good For drink and food than Heaven's high hall, 'Tis for that place our Finn would make, And take with him his Fenians all. If, as you say, no generous man Incurs the ban of hell why thus The Fenians must be saved, for none But was of them most generous. of the King of the Stars, all those [virtues] were in the Fenians of Finn ; and they are in God's heaven stoutly. If there were a place, up or down, which was better than God's heaven, it is to it that Finn would go and all the Fenians that he had. You say that no generous man goes to hell of the pains for ever, [well] there was not one person amongst the Fenians but was generous amongst all. 216 A An cuimin teif AH pAnn t>o beifc bed, flo ATI t>FACAi-6 fe foiji no fiAft pft "oo b'peAtif: 'nA 1AT> i ngleoP flo An bf.ACAi-6 fe "n A -ouicce fein, Ci-6 Atvo e of A|t scionn, i 5CO5A-6, no i neAfic, -oo bi com niAit te ponn, ecc. U-A An oi^eA'D t)An T>e'n cf 6|ic f o te fMgAil Ann f nA cum T>e nA feAn-TAoinit> Ann nAj\ 'OeAfmA'o IA-O ACc ni po^Af feAn-freAf "o'^AgAit Anoip A t>puit nA t)AncA f o -oe rheAt)Aiii Aige, gAn t>eAfinA no gAn to6cA, cit) 50 t>puit cuit), biot) f i toeAg n6 m6p, -oe nA piojr feo AS m6|\An "OAOine 50 p6ilt. 1f pioji 50 mbionn TlAorh pA*opAi5 mAfi An gceuTDnA An-cpuAit) A|\ Oifin Ann piA -OAncAit) feo, Ag mnpnc *o6 gAC Am 50 1 n-ipf;ionn nA bpiAn Af; ACA An ?e&m fAim TOO bfionnAX) An c-6]i, ImceocAix) ctif A mAf; -o'lmtij An pAnn AgUf CftACCAniAOir Afl *6lA JO f Olt.* An fgeul t)o tug me fuAf, Af Oifin Aguf e AS lomcAjA ctoc i n- CuAlAf 50 mmic cf ACc 1 gContJAe Ko Af Oifin Aguf Af An ot)Ai|\ "oo bi fe 'A -CeunAm, AS Patrick, ask of God if He remembers the Fenians being alive, or if He saw, east or west, men who were better than they in conflict. Or did he see in his own country, though high it is over our heads, in [matter of ?] hostages, in war, or in strength, a man who was as good as Finn. * ftAnn Af t>An f.At>A x>o fSjiiob me f iof 6 6eul feAn-pifi i gCon- T>Ae 217 O Patrick, ask your God if He Doth recollect to see them here, Ask has He met on any coast A better host to use the spear. Ask has he on his own estate Up there, without it or within, For hostages, for war, for 6ght, A single knight as good as Finn. There are as many poems of this sort to be found in the manuscripts as would fill a large book, and there are some of the old people who have not yet forgotten them, but it is not easy to find an old man now who has these poems by heart without gaps and faults in them, although there are more or less of these pieces still running in the memory of many. It is true that St. Patrick is also very hard on Ossian in these pieces, telling him on every occasion that the Fenians of Ireland are in hell.. In hell of the pains, in bondage, Is the gentle man who used to bestow the gold. You too will go as the Fenians have gone, And let us still talk about God. 1 The story which I have just given says that Patrick met Ossian and he carrrying stones in Elphin, and I often heard talk in the County Roscommon about Ossian and the work he was doing, carrying those stones 2 in Elphin when St. 1 A verse from a long poem I got frcm an old man in Galway. 2 There is a very curious poem jotted down by Macgregor in Argyl- flhire in 1512, in which Ossian tells how Fionn prophesied to him that he would yet be carrying stones for the " Tailgin." "Bea tou schell a tarraing clooch Ma in deyt how in weit wronyth." i.e., beit> cu pe/it A' CAfip 41115 doc Man [rut] ocei'6 cu 6'n tt 218 nA gctoC pn 1 n-cur. SAoil m6 1 scGrhnwOe guf, tnAf, Ap Aitpnn -oo beit 1 5ConT>Ae HofcotriAin -DO rntnnncifi HA conriAe fin An AIC peo Ann f An me, An t>tiAt)Ain 6uAit> tAfiu, An TAn fo 5fi ftlriri " r5fi^ A * 1 "S^P -oo t)eut- Anoif f An gCAtAip fin, Ann A tipuit An AJ\ Oifin T>O t>eit Ag iomCAf\ cto6 t n-Aitpnn, 50 T)i|\eAeipim An t)An Ann AH An n6f Ann A 0051*0 An T>4 beul-oineAf le ceiLe. oisin 1 n-Ailpnn. If fAt)A Anocc i n-Ailpnn,* If f.At3A tmn ATI oi'oce Afeif., An \,A 11T01U C1X) f.ATA -OAtTl Du'6 te6f.-f A-O An IA inx)e. ^At)A tiom JAC tA T)'A "01:15, ni mAf. fin no cteAccA-6 -ouinn, tTlo beic 1 n-eugmAif IIA bpAnn T)o cuif fin mo ciAlt Af gcut. JATI AotiAc, jAn ceot, gAn ci|tni, 5An bftonnA-6 c|ioc,t 5An tut njtieA'o (?), gAn tjiol ottAniAn Aft Of;, JAn fAlAtiAin, gAn 61 pteA-6. * This poem is one of those that Magregor wrote down in phonetics nearly 400 years ago. The first line, as read by McLaughlin, runs ; " Is fadda noch ni nelli fiym " (Skene'a Book of Lismore). But Dr. Cameron makes Macgregor'a MS. to read : "Is fadda no* ni nelli finni." McLauchlan translates " long are the clouds this night above me," as though "ni nelli finiii" meant "nA neAttA -pum," but it is evidently meant for "1 n-Aitf.inne," in Elphin. Magregor may not have known the name of Elphin, but wrote down the words as he heard them. t Of uib MS. 219 Patrick came to Ireland, and that it was in Elphin that Patrick first met him. I always thought that it was on account of Elphin being in Roscommon that the people of that county put this place into the story. But I found last year the following poem in a MS. written near Belfast which is now in the library of that city, in which there is the same account of Ossian's carrying stones in Elphin exactly as I myself heard the story. For this reason I give the poem here as a proof of the way in which the two traditions agree. OSSIAN IN ELPHIN. Long was last night in cold Elphin, More long is to-night on its weary way, Though yesterday seemed to me long and ill, Yet longer still was this dreary day. 1 And long, for me, is each hour new-born, Lost and forlorn with grinding grief For the hunting lands, and the Fenian bands, And the long-haired generous Fenian Chief. I make no music, I find no feast, I slay no beast from a bounding steed, I give no gold, I am poor and old, I am sick and cold without wine or mead. 1 Literally. Long is to-night in Elphin, long we thought was last night, though long to rue is the day to-day, plenty long was the day yesterday. Long I think each day of the days that come, it was not thus that we were wont to be, my being in want of the Fenians, it is that which has set back my senses. Without [attending] fairs, without music, without ale, without bestowing cattle, without the activity of the steeds, without paying ollavs with gold, without sport, without drinking [at] feasts 220 SATI 6ei AS ftntuje no AJ An OA ceijvo t-e y&& mo f JjAtt OeAOUJA'O, 5ATI -OeunAtTI SATI t>eir AJ -oeunATTi cteAf luic. ^Ati pAti^A-6 (?) jAifseAT) no jriAC, gAti imi|ic mAji oo b'Ait tinn, 5Ati fnArii te tAOcjiAib J;ATI tocc, If p A-OA Atiocc i n-x3ntpinn. "Do'n cfAOJAt mA-p ACA me C-puAJ A "6e mAti ACA finn, Am' AOtlAjl A5 CAtljlAITIS Clo6, 1f FAT)A ATIOCC 1 ti-Aitpinn. A PATJJIAIS AJI *6iA -o ATI ionAit) 'nA mbei'o no fAO^i-fA m'AnAm AH otc 1f T)o Cui|\ f 6 mi-f^fxMfi m6f Af Cum T>e r\A -oe nA pfOcefCfitiAi^ T>O t>eit ^5 -CeifC -Af\ -An sc^eiTDexJirh TJ.6rh.An.dC. T)o Te 6iv 6^-061 no t) Without being courting or hunting, the two occupations which had an eye for, without fighting [or hastening], without taking prey, without practising feats of activity. Without being beside (?) heroes constantly, without playing as we 221 I court no more, and I hunt no more, These were bofore my strong delight, I have ceased to slay, and I take no prey, Weary the day and long the night. No heroes come in their war array, No game I play, I have nought to win ; I swim no stream with my men of might, Long is to-night in cold Elphin. Would I were gone from this evil earth, I am wan with dearth, I am old and thin, Carrying stones in my own despite, Long is to-night in cold Elphin. Ask Patrick of God, for grace, And tell me the place he will place me in, Or eave my soul from the 111 One's might For long is to-night in cold Elphin. It put great dissatisfaction on some of the bards that certain of the Protestants should give an inaccurate account of the Roman faith. There was a rogue of an astrologer wished, without swimming along with faultless heroes, long is to- night in Elphin. Of the world since I am, pity God how we are, alone, carrying stones, long is to-night in Elphin. Ask for me, Patrick, of God, a knowledge of the place in which we shall be ; or save my soul from evil long is to-night in Elphin. 222 Atnm WhAley 1 tnt)'l'ACliAt, niAc *oo fAitmij\ *oe f Aig'oiup Aiti CpoinAil, : -oo Cuif\ f e f eo oeAf\t>ftAtAip pile oe ClAinn "OAlAij; Cum toAif ; Agur -oo rhAltAi An pile 6 50 seAp, Aj;uf CAgAnn p e tAf\ ^n T>t\o6-CuncAf t)o tug f 6 AJ\ n^ 5^ e * eA ^ 1to ^5f A r A 5C|\eit)eArh. Aj f o CU1T) A oubAiiic cu tmti i 5)i T)O clocAib 'f -oo cfoinn -oo gnfomit) Tli pioji -otur fin A feAr>6i|i bjieije ACC "DO'll ACA1J1 OO'tl ttlAC 'f To't1 SplOjIAT) flAOITlCA. Coigil An txdfvo t>o6c A Cum eApctnne A^\ An A Coiblei," A A coibteif botiAij tobtA jfui ni beix> me i n-eAHfiAi-o ^CAC 'f A ni AJ pt6 citeixiitii ICAC ACA me, Ace -O'A molA-6 x>ir te fAttA6C "O6 OflC 'f tTUltACC T1A TI-ApfCAt OflC 'f ATI nA fAjAfc ojir 'f nA mbAincfieAbAc ' tIA tAJ OttC, 'f T1A fit 6A&A AgU CA fuit AgAm 50 bpeicpeAt) An tA ut fOCAt|1 te fciotijioipi'oe mAi-oe A5f coiteAf cnAibe, beAj tiom fo Anoif -oo JIA if buACAitl bocc me CA toifsce t)eo Aft eism o'eif mo CAitixieA-o, If me An feA|t TooptA ITlAC ChojimAic Ui * Amm An c 223 called Whaley T in Dublin, the son of a Cromwellian soldier, who put to death the brother of a poet of the Clan Daly, and the poet, cursing him bitterly, mentions the evil account he gave of the Gaels and their religion. Here is a little of this piece You told UB in your perjured books That it is to stones and wood we make obeisance. That is not true for you, you lying old man, But to the Father, the Son and the Holy Spirit. The poor bard did not spare his curses on the evil doctor. " You cobbler," he says You- cobbler of a clown, rotten and ugly, I shall not be in error with you in this case, It is not disputing about creeds with you, I am, But awarding you with shouts of prayer, The curse of God on you, and His Holy Mother, The curse of the Apostles on you, and of the Pope, The curse of the priests on yoxi, and of the friar . The curse of the widows and of the children. The curse of the weak on you, and of the strong, The curse of the seed of Eve and of Adam on you, I hope that I may see that day On which Diarmuid [the hangman] will give you a high ride On a quiet easy animal of a mare With wooden stirrups and hempen collar. ....* I think it no small thing to say this now to you, For I am a poor boy who am burned and tortured, Scarcely alive after my friends, I am the dark man, the son of Cormac O'Daly. 1 This Whaley or Whalley died in 1724. 224 "Do tuj; 6-Atnon O T)onnAt>Ain An *OAn po 50 ti-i Ann A " Aonup nA n-Aoj\" Agup oeip pe gup b'e An piopA ip nirhnige Agup if T)iAbAU;A ACA Le pie 6ijin eite 1 ot.Aoit) T)64ti r\A ^ r e cn6 TieAn swipe. 1f e mo CfienoeAtn TIA Hi coi-|i Abof nA tli [-6] nAi|teAc loo'n munA* bpuit AH 1115 'tiA deAtin, An pApA mAft AOT)Aitie 1f pAnn 'f if "oit An OjieAtn \ tnT)A nstieAfOAf (?) An 50 bfiAc tii mAii An ioT>ftAijic, If beAnnuijce An feAn n6f, 1te AttAin A* 61 1f b|ieine 'nA An Art ce nAc teAnnAn -O'A ftis c f iri An ce ijieiseAf An c-Aipt 1101111 ACA CACoitce Ajf cftionA !f 1f 6 UA'Cg 5 Ae * eA ^ A( ^ O Suittiot)Ain An pie but) rh6 but) feApf\ -oo f5fiot> TJADCA t)iAt)A 1 g-cuige ITluttiAn. t)i An f Ar fStiiftmn m mo f-eitb -pein. 225 O'Douovan has given this poem in his addition of Red Angus' satires and calls it " the bitterest, most wicked and most diabolical satire ever written in the Irish language," but as it has been already printed, it is unnecessary to notice it further. A certain other poet said of Dean Swift, a man who was greatly respected amongst the Roman Catholics themselves though they were, in his eyes, but as hewers of wood and drawers of water that this was the creed he had. DEAN SWIFT'S CREED. ThiB is oiy religion The religion of the New Galls [i.e., the late English], The religion of Rome Is not right this side or that. It is a shameful thing for the shepherd Unless the King is his head, 1 The Pope for shepherd ! Feeble and in want is the band [who have him]. Unless the altar is decorated (?) The offering is never good, Blessed is the old custom, Eating bread and drinking wine. M >re foul than the dog Is he who does not follow that way, He who forsakes the Mass He is Catholic and wise. Teig Gaelach O'Sullivan was the poet who most, and best, wrote religious songs in the province of Munster. The little book of poems which he composed was printed during 1 Or possibly, " it ia not shameful for the flock how the king is its head." 226 cl6t>uAf 1 bpopclAipse Y An nit>liAt!)Ain 1800, xxgup rgjiioti "OonncAt) TluAt) 1Tl.dc ConniAfiA eAj\c-lAOi t>6 i tAitnon, Ann A E>j:iAj:fiAij;eAnn r e: Quis canet Erinidum laudes, quis facta virorum ? Gadelico extincto Scotica musa tacet. cuit> ttiAit 'T\A t)iAi le ii -Aon Laudando Dominum praeclara poemata fecit Et suaves hymnos angelus ille oanet. po e^npAf 50 mAit An t)itpi|\ 1*01^ An THuirhneAC fo An ConnACCAC fin AIJ\ A t>puil tn6 le CJVACC Anoif . An Thuirhmg, ACc ni |\6 foileif 'OAfh-f A 6 : tiA h-AOine, A fvaoi HA peite, 1 5cuit>eAcc' 1 gcutAix) t)o pinotAil me IA An rpleifte, Af fgotAt), A|i fseiftle ATI -oiolcAif Aicnijte, A|i eAgA, & AJI fjiof, AJI fstiib-ni AH fplAtincA, A|i fioncAib, A|i ceinncib, Aft A|1 COJCAlb, A|( dACAtlTIAlt) CACA^A AH lA6 fltl * Cuiji PAX>^A13 "Oenn, 6 CeAp-ui-Cumn, i bpotictAittse, i if e nmciotl TIA bliA-onA 1820 A5uf -oeiy fe Ann A f iri 227 his own life in Limerick and other places. 1 He died in Waterford in the year 1800, and Donncha Ruadh Mac con- mara [son-of-the-hound-of-the-sea, now in English Mac- namara] wrote for him an epitaph in Latin in which he asks Who shalKsing the praises of the maidens of Erin, who the deeds of her warriors, Now that the Gaelic one is dead the Scottish (Irish) muse is hushed ? There arose even after him many to praise the warriors and maidens of Erin, but there never arose any whose epitaph could say of him as Donncha Ruadh says : Praising the Lord he made illustrious poems, And sweet hymns shall he as an angel sing. Here is a short specimen of Teig Gaelach, which will help to show the difference between the Mononian and the Connacian poet, of whom I am about to speak. Fine and full-sounding, loud-voiced, Pindaric, is the poem of the Mun- stennan, but its sense is not very clear to me [hence I do not append a literal translation, for I am not always sure of his meaning] : Rose of the Universality, holy and heavenly leader, Thou of thy flock on the mountains the comforter, carer and feeder, Save me, protect me, and hear me, on mountains a perilous wanderer, Aid me and keep me and steer me, and shield me from death and the plunderer. From famine, from dread, and from darkness, from death and destruc- tion and danger, Guard me that ultimate day of the Universe, be not a stranger ; From the bursting and burning and flashing of livid-red lightning and thunder, From war and from tumult of nature, and elements riven asunder. 1 Patrick Denn of Capoquin, in Waterford, printed it again about tho year 1820, and says in his preface that this edition of his was the fifteenth. 228 LA nA bfieite PA Cfietce nA cfieinie, tA nA peifijje ceineAX* mAti teijceA|i, tA "DUbAC -OeOflAli b}l6nAC bAOJAll StnlmneAc JAIA^AC AtiACjiAc eijtieAi. te bmb, te buijibe fcuiftm An t/Ae pin CflltpfO 11A pt/AICIf A*f 1/AfpAiX) tlA fpeU|1CA, lompocAi'o An jedtAC COTTI T>eAH5 te Aen-pui 'S bei"6 AH JtiiAn PA tiiuftcAib ftnwire A5 e HA qiAirm, riA clocA ite AJ fjotcA 'f AJ DA CIO^CA AJ boj-btiifeAT) AS ofjAitc 'f AJ UUACA1J1 |AUA1-6 ACA, Ce6 AJUf CAO|ltA, X>A cAiteArii 'TIA jclof x>o'n e j;A|ib -oo jei An itiofi-riiuin b^tu-oAccAij tontirAc Uoim ctiuAi-o-fst^'or COJAI-O Af cofCAi-oe An 1-A6 fin. Ann fux> noc 50 neAm 'f 1 n-ipjuonn ctuinpeAji 1 n-empeA6c [A*f] puAim nA h-uAil/te ceut)nA, ecc. i gconn-OAe ltluig-66, i gContiACcAitt, T)O femn 50 binn blAfCA AS molAt) T)6. t)ut> h-e fin AH TleACcui|\e CAOC. CA ^AicCioi" optn 50 ttpuit A lAn "D'A^V 6utn pe CAillce Anoif, A6c c4 CUITI rtiAit T>e te pAJAil 50 UA A Ctut) At>t\An Aguf T)An coiccionn 50 leoji nA nt)Aoine fop i gconmoAe ttlutj-Go Agtif 1 gconnuAe 50 f peipAlCA i-oi|\ t)Aile to 6 TliAfeA6 , J n Aic A^ tiiAif\ An HeA6cuij\e T>e contTOA6 ttluij-eo < o'pA5t>Ail 'DO. 1p C]\UAI An-rh6|\ Afv pAt) e gAn A Cuit) At>p,An Agup T)An DO t)6lt tJAltlgte, nUAlp CA plAT) p6p T>e ttieAt>A1|\ Ag nA 229 Day of a terrible judgment, imposing an end on all nations, Black day of wrath and of anger and fury on earth's habitations, Sorrowful, spiritless day of grey grief and of loud lamentation, Day of the treading the winepress of wrath and of red desolation. With thunderbolts' crash and with bursting of billows, and tempest and clangor, Heaven shall shake, and the elements blazing shall quake at His anger, Blood-red and crimson the moon shall be turned, when the might of His power Shall shake down the sun from his seat, and the cloud-face of darkness shall lower. Woods and all forests and mountains and crags with a thunder appalling, Islands and cities and countries all melting, dissolving and falling, Darkness and fog through the world, with confusion and fury and fighting, Hurling of hail-stones from heaven, and fragments of firmaments smiting. Then both His sign shall be seen, and His word shall be heard, and the wicked Furious and fearful and flying shall hide them in cave and in thicket. Then shall the seas from their barriers break with a mighty commotion, Tumult on earth and in air, and tumultuous tumult in ocean. Michael shall stand, a serene one, arrayed in majestical splendour, Warning with sound of a trumpet he cometh, our holy avenger, With a loud brazen blare of a clarion, from heaven to hell it u pealing, Bursting the bars of the bondage of death, and His vengeance revealing. But long after the death of Teig Gaelach there arose a poet in the county Mayo, in Connacht, who sang sweetly and tastefully, praising God. This was the Blind Raftery. I fear that a great deal of what he composed is now lost, 230 "Do cuij\ m6 ceAnn ACA " i gclOt) ceAnA, AtneAfs nA n-At>f\Ain 5 n-At>AriiAil 50 leorv, -DO cuij\eAt> ceAnn eile i 5d<5 'iM* 1 tluAitteAcc UuAtriA* beAgAn T>e 6 fom, le -ouine 6igm (ce.ap.Aim guj; b'e TO fiin" 6) A*out)Aifc 511^1 t>'6 Se^jAti O -cuige^f -06 pem ^5 C^ifle^n t3uit>e- i bp^fiAifce Ar\ CumxM|\, "oo fgfiot) fiof e mblMt)Ain 1838, cAtnAU bexig CA^ eip . J?u,oicc *o^|\ ti'x O CLeiinj -00 bitie^T) ^5 s^bxMt tA|\c -oeifvce. tlmne tr6 compiAAit) 50 t)4 C6ip rriAf "DO t)i ^nn no T) ce^nn eile, Ajuf t>e.Af\jMit) me x\nn fo Aguf e ce^cuijte com mxMfc liom. CAlAi"6 me CUTO m6|\ T>6 6 n ni bpuxMH m6 AjMxvtti x>uine A JV.AIO -An c-ioml^n -06 50 bpuil t)^ t>An -A ceile Ann 'f Ar| *^ c6ip A An At)t>Afi fin fgoilcim IAT), Agu iAT), Aguf slAotiAim An ColepA 1Tloj\bup Ap An ceAnn, Agup Aitfije An UeACCuifve AJ\ An gceAnn eile. *t5o cuiji ttlAc Ui f^loinn fAn pAipeAji pti comAOin ojijiAinn uile leip ATI meAt) t)o tutine fe A\\ fon TIA 231 but there ia yet a good deal of it to be found. His songs and poems are yet common enough among the people in the counties of Mayo and Galway, but especially between Loughrea and Athenry, where he usually lived after his leaving the county Mayo. It is a very great pity, indeed, that his poems and songs are not collected while they are still remembered by heart, amongst the old people. I have already printed one of them, the " Courteous Breedyeen," among.st the Love Songs, and luckily enough another of them was printed in the Tuam News a few years ago by someone (Mr. Glynn I think he must have been), who said that it was Shawn O'Cullenan, a second cousin of his own, in the parish of Comar (?) who wrote it down in the year 1838, a little while after Raftery's death. I got another copy of this poem from my friend Mr. Thomas Meehan which was written about twenty years ago from the mouth of a poor man-eere named Meehauleen O'Cleary who used to bo going round looking for alms. I compared the two copies care- fully, as there was a verse or two in the one that was not in the other, and I shall give the whole poem here, corrected, as well as I can. I heard a great deal of it from the old people, but I never found a man who had the whole of it. It is evident that there are two different poems mixed together in the two copies I spoke of, and for that reason I divide them and give them as two poems, and I call the one, the " Cholera Morbus," and the other " Raftery's Repentance." 232 An coienA moTitws, teif AH UeAccviifte. A fof A CftlOpC, 'f |115 nA A cfiutAij uAlAm neAm Ajuf A -ooiitc TDO cinx* polA 1 jcjiAnn TIA f inn Af; An jColejtA mojibuf . t If icnroA f AjAtic, beAn-niAJAlcA 'f AS AJAIIIC T)e; nA ti-eApboig 'f An Ace b'efoiti 50 neifcp-6 An ce if SitpeA-6 A -oeofiA 'f A ctioi-oe beic c|iAix>ce. 'Se mo cuAijim 'f if t)V)BAc tiom CJIACC 5|1 UA1|1 1 f6O CA A5 lAtlfAI'O fAfCA, 5V)1t)fimiT) A|1 pA'O An 1T)U1|ie CA peAjis A\\ *6iA 'f A fSiupf A luce An peA6Aix> cuijn:) An CAf fo "OeAnAi'6 An Aicfuje ACA me ^&~o tift, T)5Ai|tc Cuiofc pein ACA tAn t>e jf^ An ce -o'lompod' ieif 30 mbei-6' fe If mAi|i5 A leijpeAX) A leAf An Aji UAC t 50 onucpAX) An f ioftcoifi 'S A tlACCA SfUAJAC MAlbjieAC X)AnA A cutft fe f ADI, -DA CAOite [A] cnAmA. * CA An " A " f o 1 n-Aic " x>o." t/AtAif;teAf; " TJO " mAf: " A " 50 po-mmic. f Aliter. SAO|I finn 6 otc no Aon bAf c|iAi i 6ce. JAliter. "te fAicciof." 1f neAm-gnACAc An focAt fo "UAC." NOTE. Some of the verses in this poem are quite simple and un- adorned. In most of the lines, however, two words occuring about the middle make vowel- rhyme, or full rhyme, with one another, as Swifter is Death than the breath of the mind, Or steeds that race with the pace of the wind. In other verses one word or two words or more in the body of the second line rhyme with one or two or more other words in the body of the first line, as When scattered shall lie each limb now restless, Shattered and dry and grim and fleshless. This, though the most usual tour de force in modern Irish poetry 233 THE CHOLERA MORBUS. Jesus Christ, high Heir of graces, 1 Prince of whateer in boundless space is, Slain by men's hand that life might garb us, Save our land from Cholera Morbus. Though priests of hope, with nun and friar And bishop and Pope pray prayers of fire, God hears the sigh of the meanest-spoken, Who pours his cry from a heart half-broken. For sure I know it, a sad confession That this is a moment needs intercession, We haste down-trod, to the Virgin, praying, Anger's on God, He is scourging, slaying. Consider and quake, lest devils scorn you, Repentance make, as now I warn you, For Christ's words be they are words to cherish " Who turns to Me shall never perish." Alas for him who puts off repentance, Till the Seeker grim come with awful sentence, The seeker of all, the gaunt grim -greeting, For man must fall, and his vaunt is fleeting. occurs more sparingly than the other, though I have reproduced it oftenest in my translation. In addition to this, Raftery uses another device, one which I have not attempted to imitate in my version, by making the first 28 lines end each with the sound of long d, the next 32 lines with the sound of long i (ee), the next 12 with the sound of long e (SB), and the next 20 with the sound of short a. This is not an uncommon trick of the modern school of 18th century bards, but it ia curious to find an unlettered man like Raftery using it. 1 Literally. O Jesus Christ, and King of the graces, who didst create earth, heaven, and paradise, who didst pour Thy share of blood on the tree of the passion, save us from Cholera Morbus. Many is the priest, nun and friar, addressing God, the bishops and the pope [with them], but perhaps He will hear him who is meanest [of men], who would pour his tears, and his heart to be tortured. It is my supposition, and it is grievous to me to speak of it, that this 234 An ce bi Ant>e IUAC A l6imf.eA-6 fjormpA clAiT>e ' t>i Aft cftAcnonA AS fiubAl nA ffiAiT)e, 'S AS xjut f AOI 'n 5-c|ieAp6i5 lA'p. HA 1f mijie AH t)Af 'nA An conn bAix>ce 'S 'nA 6A6 tA lUAICe Aft CUflfA An -AnAgAix) nA fluAJ t>o buAilf.eAT> fe bAi|ie 'S tit cuifje Ann fux> 'nA fioriiAmn CA fe ItiAimneAc JJUA-OJIAC teijce til peApji teif An t/A 'nA tAfi nA h-oix>ce, An cfiAc fAOileAf neA6 nAc mbionn Aon t>AOJAt Sux> e A|i An mbAtl A|i tAjit te CAOineAX. If m6|i to tuir; leif 1 OCJIAC nA -oileAnn, gAn CAinc no C^ACCA-O AJI Aimfift TYlhAoife, Ace -O'A riieAt) te JIAX) ^AC [A] ftfAStA^ p'of leif ni h-6 CA lA1T)1fl ACC SJtAfA C If flAt>Aix> An bAf A CAtinAf A|ix)A A*f cijeAjinAix) cifie, fe An mop leif, An c-og 'f An cjti'onA, Ay fAfcuJAti fjoij' leif Of coriiAif; nA nx>AOine. * T)o CfiocnuijeAX) jAd line 50 t)ci f eo leif An tici^ A, Cof AijeAnn Anoif An lici|t " i " no, " AO " ACA cof muil le i Ann A fUAim 1 jConnACCAib. t Aliter A|i is an hour which is seeking for satisfaction, we will pray at large to Mary Mother, there is anger on God and His scourge is drawn. O people of sin, understand this case, make the repentance that I am bidding you, Christ himself has said, who is full of grace, "that he who would turn to Him would be saved." Alas for him who would put off his own good, for fear that the hateful seeker [death] may come, and all the proud bold champions he has put beneath him, for all the thinness of his bones. Look at him who was yesterday swift and strong, who would leap scunce, ditch and gap, who was in the evening walking the street, and 235 The man who topped the highest fences, Who was not stopped by the widest trenches, Who rode to-day without grief or trouble, To-morrow the clay upon him they shoveL Swifter is Death than the breath of the mind, Or steeds who race with the pace of the wind, Against millions he plays, and he flays them hollow, He is here, he is there, we despair to follow. He is rushing, racing, rapid, riving, Daily chasing, and hunting nightly; When man is boldest, nor thinks of danger, He falls on his shoulders, the awful Stranger. Though many he slew when the deluge opened, And many too in the days of Moses, Yet in spite of the throng he slays and freezes, Not he who is strong, but the grace of Jesus. A spoiler grim, he despoils the princes, Kings against him have no defences ; He takes through the gate the young and the aged, He takes the great, and he takes the naked. going under the clay on the morrow. The Death is fleeter than the wave of drowning, or than any steed, however fast, on the race-course. He would play a goal against the multitude, and no sooner is he there than he is on guard before us. He is flitting, rushing, starting, loosed, he does not prefer to have the day rather than the night; when a person thinks that there is no fear of him, there he is on the spot laid low with keening. Great is the number who fell by him in the time of the Deluge, not to speak of or mention the period of Moses, but, however great to tell of all who are left down by him, it is not he who is strong, but the grace of Christ. The Death is a despoiler who heaps [together] kings, high princes and country lords ; he brings with him the great, the young and the old, gripping them by the throat before the people. 236 1f -DAnA ATI x>ine 'tiA AH A mAftbuijeAf tiA h-uAin Aft fiubAt tiA h-oi'oce, Ace F.AC mo bftoin Ajwp mo cftA mAijipeAt) -pe mite Ace mA|i p5io]tnpAT) fe AJI CUAIJIC 'f Aft T)A mbu-6 leAC-fA fcoft A*f 6|i nA tTlAom [^6] moti 'f SAC rAit>b}teAf> AnT)iAi5 -oo OAif -OA meA-o x>o til bpll te pAgAlt AJAT) ACC UAim CA ntaeACAiti t>o cApAitt t>o bAc 'f x>o CA n-oeACAi-6 An cfeot) t>o bi-oeA-6 i T)o beAn 'f -oo ctAnn oo bi-6eAr> 'n A punae flo An ctwmcAc min AJVO AI|< A mbiceA pfnce. CA n-oeAcAi'o An bojiT) A n-ottAi-oe pion t)6? "Do cuific t)o ceAc f' t)o h-AttAf6 mine, *OO COIfCfO, o'eAC^AI'D 'f -OO CUtCA' flO'OA, 'S 'oo tucc CAtA-onA t)o 5ni'6eA'6 f lAmp oviic I t>6it)eAf -oo cnAmA c^ie n-A ceite, gAn puit gAn feoit, A|i AJAIX> nA CA n'oeACAi'o tAfATi no site tlo An cut jtAf sftuAije bi-oteA ' *1f fottufAc 6'n tine feo s|i tAbAiji An UeAccuijie An pocAt po " Ajiif " mA|t " Aftipce," niAf. ctuinneeAji 50 mmic e i gConnAccAib. t" Ci'o 50 mbu-6 moji t>o tAinre," ACC m com-fWAim fin. The person [Death] is bolder than the son-of-the-country (i.e., wolf), who slays the lambs, travelling through the night, but the cause of my grief and my worldly torture [is] the time to be up, and no repentance made. Alas, for him who is deceived with the temptations of the world, considering how small the provision that [shall be] buried down with him, with no effect in his lease [of life] if he were to live for a 237 The ravening wolf does not so raviu When he tears the lamb on his midnight travel ; But my grief, my pain, my sentence ! The time to be up and without repentance. Earth's joys deceive us the Devil's purpose Till Death shall leave us beneath its surface, Though we lived for a thousand years in clover, It is passed as an hour, and all is over. Or had we the gold of the old-time witches, Or wealth untold, and a kingdom's riches, When death from our gains to gloom has rolled us, There only remains a tomb to hold us. What then of your folds, your sheep, your cattls, Your castles, your holds, your golden metal, Your children loved much, who play beside you, Your wife and your couch, so gay and wide too ! What then of your halls where guests are laughing, What then of your balls where wines are quaffing, Horses in throngs, and drink in cellars, Men of songs and story-tellers I When scattered shall lie each limb now restless, Shattered and dry, and grim, and fleshless, Where then the flush and blush and brightness, And where the hair in powdered whiteness ? thousand [years] than just as though he slipped over [to some one] on a visit and back again. If yours were the store or the gold of the kingdom, the goods of the world and all earthly riches, after your death, however great your flocks, a made grave is the only thing you have to get. Where have gone your horses, your cattle your sheep, where is gone the jewel that used to be in your presence, your wife and your children, who used to be sitting with you, or the smooth high downy [couch] on which you used to be stretched. Where has gone the table off which wines used to be drunk ! your court, your house, and your smooth halls, your couches, your steeds, and your silken suits, and your men of science who used to make amuse- ment for you. When your bones shall be through one another, 238 T)O ctuAfA bo-OAfi JAn meAtiiAti j;An t>o jjuAitrte 'p c-fiApp.Ai'o x>o DO t)A fuit 5ftinn jAn fiATDAfic gAn teufijjup A bi Ann x>o ceAnn jAn CAmA-6 An ctAonA-6. fli bAitce, peAfifi AtiriA, froc, TIA A mumeAf ATI cflije 50 ptAiteAf T)3 Ace teAfuJA'o A|i n-ATimA feitt TnAfi te A' -oeAnAiii c^iofjAit) ufinAij' 'f xei|ice out A' tuix>e -ouic riA 6i-fe bAt6, 'oo gtunA 'f bjiuij ATI CAtArii, ji SAC tiix> -oo teij ru CAJIAT), 'S 50 6pit ru AJ CJHAU, 50 ctuAin * TIA mAf\6. x>o'n cteift Aguf geilA -oo'ti puAifi curiiAcc 6 I!)IA nA peACAix) CoitTition ATI otije CA i t>ceAmpoLt A'f ni bAOJAl T>UIC bAf ACC rnAt^Aic t beACA. If "lAitij riAc meA&|iAi5eAnn cpe Ajuf 'S juti pAix>e A]i An cfAOSAt fo mi no 'HA mite btiA'OAin AJ C-jiAnn nA t)6AUA no AS bo^ro nA If mAiji5 A -oiotAf -A^ A f "Oe ACA 'n A cjii 'n AIC A mbi-oeAnn tlAorh 'n A fui'oe Ajup t)i Af An cpAojjAt fo '5 teAfuJA-6 Afi mbeACA. without blood or flesh in the face of the sun, where is gone the flush and brightness of your face, or the grey back-locks of hair you used to be arranging. Your ears shall be deaf without feeling or hearing, your shoulders shall stiffen up, and your limbs shall gather [contract], your two clear eyes [shall be] without sight or vision, which were in your head without twist or turn. It is not towns, lands, stock, nor herds, which teach us the way to the Heaven of God, but the amending of our souls according as is 239 Your oars that moulder no sound shall quick 3n, Your limbs shall gather, your shoulder stiffe i, The eye in your head, of sight the token, Its fire is dead, its light is broken. Not proud abode, nor land, nor riches, Can teach the road to Heaven's blisses ; Our souls we must care as God has taught us, With fasting and prayer to Christ who bought us. Betake you to these, with care and sighing, And bend your knees in prayer and crying, Remember your foe and death's black shadow, Remember you go to the Dead Men's meadow. To church and clergy make due submission, For theirs in mercy is sin's remission, Fulfil each thing in the law of Peter, Then Death shall bring but existence sweeter. Prayer should we seek, and for prayer go hunger, For a single week in this world is longer Than a thousand years where the Tree of Life is, Where in God's garden no fear nor strife is. The heaven of bliss, and of Christ's divinity God's kingdom is, with the Blessed Trinity, Alas, for who sells it, Saints there are biding, Who made life fairer when here residing. read, making fasting, prayer, and alms. On going to lie down of you, do not be dumb, bend your knees and bruise the ground, remember each thing which you let by you [neglected], and that you are journeying to the meadow of the dead. Submit to the clergy, and bow to the Church which has got power from God to forgive sins, fulfil the law which is in the church of Peter, and there is no danger for you of death, but an exchange of life. Al?.s for him who does not remember creed and prayer, for sure, longer in this world is a month or a week than a thousand years at the Tree of Life, in the Garden of Paradise, or at the table of the Apostles. R 240 fAnncAij ATI cjioit>e f niofi fmuAin ATI Afi theA-o ATI CfolAif * ACA 'f nA plAitif ; AS eifceAct le ceol Ajuf gfieAnn jAn ceAl/5, t AS peireArh nA sloifie 5f i 'JA ft 16 ^^ 1 ! 1 ^' tucc ei|"S' 1 n-Aitvoe, fCACA 'f -ouitce, fiAT> seAftfi i ntjeifie nA cvhfe, A n-Aicjdje tJCAncA befo fiAX) bftviijjce tcc peilte poire ' An feAjt A fAnncAigeAf niAom 'S nAc n-oeAnAnn ctitiAJ t)o'n ce biof fe fiof 'f ni mAic i A plACAL Alf, fUACC A 5 f uc^Af Cjiiofc Aft CAOI& An cSleifte 'S cfniinneocAit) fe cuige An cine belt) -oo jnioriiAjitA fs^iobcA AJI A'f An peA^i te -o'Aif ionnAn A teijce. If fut) i An ci|ic nAfi n^t 'S nAc 5-cloif pix) J CAmc 6 f eAf; -OA c bfieiceAm nA fijunne beixieAf '5 A|> bpewcAinc, An c-Aon ttlAC lofA, o'put/Ains A ceufA-6. pofslocAi-o if^ionn 'f flAiteAf 1 n-einpeAcc, Ajf mucf Aix)[eAtt] fotAf nA geAtAije 'f nA jfieine. 'S An meur) A -pujA-o 6 ctiutAijeA-o An 6e-o t)eix> fiA-o 1 5-cun)eAcc of coriiAijt A ceite. * Aliter " Af; An f otAf f iof;tivii-6e." t Aliter "fpojic Aj^uf Aicif." J = MAC jctuinfi-o, aliter "nAc n " SolUf JCAtAC If Alas, for him who sells the kingdom of the heavens, the abode of God who is in three persons, the place where saints and apostles are sitting who were [once] in this world amending our life. The heart never coveted, and the sinner never conceived the amount of satisfaction, that is in the heavens listening to music and mirth without deceit, attending on glory, and it answering. The people who rise high, of estate and landed property, they shall come short at the end of the case, without their repentance made, they shall be bruised amongst the people of treachery, of drunkenness, of 241 No sinful mind can imagine, even, The joys he shall find in his home in heaven. There music, and story, and mirth surround them, Waiting for glory with glory round them. The estated sort who scoff at small things They shall come short when off go all things, In fetters, for want of due a repentance; The traitor's, adulterer's, drunkard's sentence. The man who for shares of this earth is greedy, Who never cares for the dearth of the needy, Bad is the bed he is bold in making, Gnashing and dread, and cold and quaking. Christ takes His place on the judgment mountain, To gather the race of men around Him, Writ shall each deed be upon your faces, That neighbours can read your worst disgraces. 'Tis a court of state that no lies can darken, To the speech of the great it will not hearken, Our crimes shall seize us, the judge shall try us, The One-Son Jesua, who suffered by us. Then heaven shall open, and hell shall open, (The sun and the moon in darkness groping, And the men of the world, since man's creation Together hurled from every nation. ) adultery. The man who covets goods, and land, and who shows no pity for him who is empty, he shall be down, and his bed is not good, gnashing of teeth on him, cold and quaking. When Christ shall come on the side of the mountain, and shall gather to him the human race, your deeds shall be written upon your face, and the man beside you able to read them. That is the court that will not accept lies, and that will not listen to the talk of any man however powerful. [It is] the Judge of Truth who shall be trying us, the One-Son Jesus, who suffered His crucifixion. Heaven and hell shall open together, and the light of the moon and of the sun shall be quenched, and all who were born since the first man was created, they shall be together in one another's presence. When God shall open the Book of Account, and the 242 FOrjlOCAf "O1A teAbAjt A' fsAtAti An cei|ic A bei-oeAr '5* iomdAti, If An-moft An gAji An tiiAic A -oeAncAji T)iulcAi5 An peACA-6 A5f eirc tiom-fA. o, map Cpefoim, oeipeAt) An C6iT> T^Ain, no 50 ttpinl cuiT> -oe CAillce, Ci|\ ni c^iot 6 f eo. "beijMtn An OAfU^ t)An Ann po, An " Aitvige triAp Aintn Ai ." Aitmje An neACctime. A Uij CA A|t neitii 'f A 6futAij 'S A fcllljlCAf CAf 1 bpeACAX) An "Do fSjieAioAim ofic Anoip 'f P A\VO 6 if te -oo S^AfA CA m6 AS fuit. CA me i n-Aoif, A*f oo cfion mo 1f ionrt)A tA me AJ -out Amuj', T)o tuic me 1 bpeACA-6 Anoif nAO Adc CA nA 5f AfA A|t tAim Ati llAin fti me 65 b'oLc IATJ mo bu-6 moft mo fP^if ' TS^-eip 'f i n-eAC|iAnti, tiom 50 m6fi AJ imitic 'f AJ 61 mAi-om T)6mtiAi5 'nA CjiiAlt dum Mirror of Right [it is] who shall be bearing it, very great is the advantage the good which is done [on earth (?)], refuse sin and listen to me. [I can hardly believe that this last verse with its lame and impotent and unmusical conclusion can be correct, unless indeed it is meant as the prologue to the " repentance " which follows, and which Raftery, after the words " listen to me " may have struck up. accompanying himself, as old people say he did, on his violin.] * Aliter " CA me [AJ] t Aliter " or cionn n^oi ope^t," nAd -Drui^im, mnAb e~" more than nine fathoms deep " 243 And God shall open his book before us, The mirror of righteousness shining o'er us, Each scrap of goodness that day how precious J brothers let sin no more enmesh us ! Here is, I believe, the end of the first poem, or perhaps some of it is lost, for this is not a well-turned ending. I shall now give the other poem, called Raftery's Repentance. RAFTERY'S REPENTANCE. O King of heaven who didst create The man who ate of that sad tree, To thee I cry, oh turn thy face, Show heavenly grace this day to me. 1 Though shed be now our bloom of youth, And though in truth our sense be dull, Though fallen in sin and shame I am, Yet God the Lamb is merciful. When I was young my ways were evil, Caught by the devil I went astray ; On sacred mornings I sought not Mass, But I sought alas ! to drink and play. 1 Literally. King, who art in heaven, and who createdst Adam, and who payest regard to the sin of the apple, I scream to Thee now and aloud, for it is Thy grace that I hope for. I am in age. and my bloom has withered, many a day am I going astray, I have fallen into sin over nine fathoms [deep], but the graces are in the hands of the Lamb. When I was young evil were my accomplishments, much was my delight in quarrels and rows. I greatly preferred playing or drink- ing on a Sunday morning to going to Mass. I did not like better to 244 tlioji 6'f.eAfif. tiom fwi-oe 'n Aice cAilin 613 'TlA te mtiAoi pofCA AJ ceitnieAcc CAtnAl "Do mionnAib mojiA t>o t>i me CAbAficA, no poice nioji tei5 me CAjim. t) An ubAitt, mo cf.A-6 'f mo teun ! 1f e milt An f AOJAt mA|t jeAlt Af; beif.c, d'f 6'f coif: An cjiAOf ArA mife fiof * bpotjipiti iofA A|i m'AnAm bocc. If otim, fA|(AOf ! CA nA 68i|ieACA m6|iA, ACC T>1UIC6CAT) t)6lb TT1A ITlAltli O ! teAg SAC m-6 t A|i mo colAinn pof, A |n'j nA gloifie, 'juf CAjiticAij m'o ]\ eif An ttlio-ocAnAij. '"Do fiinne An Aictuje," ACC if otc jni-oeAf " Aiifuje " Ajuf "mife" com-puAim. sit beside a young girl than by a married woman on a rambling visit awhile. To great oaths (I was) given, and lustfulness and drunken- ness I did not let [pass] me by. The sin of the apple, my destruc- tion and my grief ! it is that which destroyed the world on account of two. Since gluttony is a crime, I am down[fallen] unless Jesus shall have mercy on my poor soul. 245 Married or single, grave or gay, Each in her way was loved by me, I shunned not the senses sinful sway, I shunned not the body's mastery. From the sin of the apple, the crime of two, Our virtues are few, our lust runs free ; For my riotous appetite Christ alone From his mercy's throne can pardon me. Ah, many a crime has indeed been mine, But grant to me time to repent the whole, Still torture my body, and bruise it sorely, Thou King of Glory, but save the soul. The day is now passed, yet the fence not made. The crop is betrayed, with its guardian by ! King of the Right forgive my case, With the tears of grace bedew mine eye. In the flood of Thy grace was Mary laved, And David was saved upon due repentance, And Moses was brought through the drowning sea, Christ upon me pass gracious sentence. King of Glory, Lord divine, Who madest wine of the common water, Who thousands hast fed with a little bread, Must I be led to the pen of slaughter ! It is on me, alas ! that the great crimes are, but I shall reject them if I live for a while [longer], beat down everything upon my body yet, O King of Glory, but save my soul. The day has stolen away, and I have not raised the hedge, until the crop in which Thou delightedst was eattn. But High King of the Right settle my case, and with the flood of graces wet mine eye. It was by thy graces Thou didst cleause Mary, and didst save David who made repentance, and Thou broughtest .Moses safe irom drowning, and Merciful Chriot rescue me. 246 O ! A lofA CfiiOfr A o'f.utAins AH pAif A'f t)O AT>lACAT>, tTlAfl X)O bl CU UtTlAt. Cutjum cuimjtix) * m'AnAmA Aft TOO fJAC A'f A|1 UAIfl mO bA1f tlA CAbAlft X)AtTI Cut. tiA njfiAfA, Ain^eAl Af tiAOtii, Cui|iim cofAinc tn'AnAtnA A|i -oo tAim A ttluijie HA tMulcAij; me, 'f bei"6 me fAOfi.f 'tloif ci me i n-Aoir, 'f A|t BHUAC ATI tAif, 'S if jeAnti An Aimpiji 50 t>cei5[im] i n-uin, Ace if peAfit 1 50 -oeineAnnAc 'TIA 50 bjiAC i tii nA nT)ul. 1f cuAilte SATI TTIAIC me i scoijineAll Ho if cofmuil le b^-o me A cAitl A t)o bjiifp-oe At-ceAc AIIAJAI'D CAJIJIAIS' 'f A 'S -oo bei-oeATi -OA bACA-6 'frtA conncAiB fUA]t f T)iA h-Aoine, A'f t)'eifii5 Ajiif Ann x>o 1115 jAn locc, MAC cu c5 An cfttje te Aitjuje x>o 'S nAc beAj An fmuAineA-6 t>o ^inneAf ope. " i 5-ContiA6rAib, 1 n-Aic "comAijice," .]. oit)ionn. t Aliter " coj mo pAipc A^uf CA me f AOJI." " t)eiT)eA-6 'JA bACA-6 'f A cAittf. BAT) A fnAm " aliter " f eol," -'IJ me An tine le cotiipuAim x>o -oeunAm. King of Glory who art full of grace, it was thou who inadest beoir and wine of the water ; with a little bread thou didst satiate the multitude, Oh ! attend to, help, and save me. Jesus Christ who 247 Jesus Christ to the Father's will Submissive still who wast dead and buried, 1 place myself in Thy gracious hands 'Ere to unknown lands my soul be ferry'd, Queen of Paradise, mother, maiden, Mirror of graces, angel and saint, 1 lay my soul at thy feet grief-laden, And I make to Mary my humble plaint. Now since I am come to the brink of death And my latest breath must soon be drawn, May heaven, though late, be my aim and mark From day till dark, and from dark till dawn. I am left like a stick in a broken gap, Or a helmless ship on a sunless shore, Where the ruining billows pursue its track, While the cliffs of death frown black before. Jesus Christ who haa died for men, And hast risen again without stain or spot, Unto those who have sought it Thou showest the way, Ah, why in my day have I sought it not ! didst suffer the passion, and wast buried because thou wast humble, I place the shelter of my soul under Thy protection, and at the hour of my death turn not thy back upon me. Queen of Paradise, mother and maiden, mirror of graces, angel and saint, I place the protection of my soul in thy hand, Mary refuse me not, and I shall be saved. Now I am in age and on the brink of the death, and short is the time till I go into the ground, but better is late than never, and I appeal for kindness to (or perhaps "proclaim that I am on the side of"} the King of the elements. 1 am a worthless wattle in a corner of a hedge, or I am like a boat that has lost its rudder, that would be beaten in against a rock in the ocean and that would be a drowning in the cold waves. Jesus Christ, who didst die on a Friday, and didst rise again as a faultless King, was it not Thou whou gavest me the way to make repentance, 248 T)o cAjilA Aft r>cuf mite 'f oct j;-cewo, An fice 50 beAcc i g-ceAnn An oo-'oeA 6'n Am cuifilins Cjiiofc A fieub nA 50 -oci An oliA-OAin A tvoeAtiriAi-o HeAccuifie Com cftAibtecAC Aguf -oo tM An "ReACcuipe, Aguf t>i 'tiA -6111 tie f.iOf\-Cfvdit>teA(i gAn AtfipAf, ni pArt fe T)O bpofcuige^t) e Af tAif\it> Cum mftpAin *oo 50 p6 SGUJI An^jAit) tiA TTOAOnie n^6 fAit) A^ mncinn leif ^rem. t)iot) pn m^f CA fe : ACc 45 fo, bit, AbfVAn bpeAg c^t^, 6if\ ip piof\-At>f\An- 6, t)o jurine fe (m^p if fotliifAC 6 f.iAt)titiif e Art f.em) Am eigin cimCioU nx\ bliA"6nA 1831, tof AI$ ATI buAitJfe^t) xMft nT)e-Acmuit) " t n-6ipinn. 1820, Agiif T>O * Aliter and was it not little that I thought about Thee ? There first happened one thousand and eight hundred [years], and twenty exactly, in addition to twelve, from the time that Christ descended, who burst the gates, until the year when Raftery made the " Repentance." 1 Mr. Meehan's copy ends with the following curious verses which would seem to show that Raftery got his poem translated into English by a man named Kelly, to give it a wider vogue. I print the verses exactly as they stand. They may serve to show the difficulty of translating badly written and half -phonetic Irish such as we find in many manuscripts of the last sixty years. te cftiocnujjA-o ATI Ai|i^'S e 1 ' beic fo teijce CA Ceilix> pelcAC (?) i AittiuSAt) 50 beufilA, te bA-6 biftjieAc (?) 5t^f A A 5 U T Cocaine t)eit AJ JAC -oume jlACAic A coriiAiftle. -ooneA-6 fAcujin -\ T)on ce DA-poAC T>O cinne OAOinneAT) nA T)on bei^c -opAjAt) An Aijiigce fin oeuncA'o j cwifim-fA An Accct3in5nit> AJI lofA C|iiOfCA. Ameti 249 One thousand eight hundred years of the years, And twenty and twelve, amid joys and fears, Have passed since Christ burst Hell's gates and defences, To the year when Raftery made this Repentance. Pious as Raftery was, and he was without doubt a truly- pious person, yet he was not without a Gaelic courage and a high spirit, and he was prompted at times to say much that was too sharp against those who did not think as he thought himself. Let that be as it may, but here, at any rate, is a fine battle-song, for it is a real battle-song, 1 which he composed (as is plain from the internal evidence of the poem itself) some time about the year 1831, when the troubles which are called the " Tithe War " arose in Ireland. The fourth George came to the throne in the year 1820, and Daniel O'Connell established the great Catholic Association three years after that ; and the Roman Catholics, who were until this time bruised down in the dirt, without heart or spirit, began to raise their heads 1 It was just the same in Munster, where the bitterness was equally intense. Many of the peasantry looked on the " Repealers " as the army of Ireland. See the poem of " 1TlAi|ie t>ui-6e," a woman of the County Cork, whose songs went all over the county, and who sang [see Gaelic Journal, for December, '96] TJo cuAlA[r] f5 eu ^ beAj Atioir 50 T>eix>eAnAC O free n.^nAtri T)e t>'A f tiufuvo, An bunJeAr: fo ATI u&Aftl.A jAti pion CCACA p'lCAA "DA i.e. " I heard a little story now, lately, from the golden plover of of the mountain that was in Dubhchoill, that there will be a 250 OOtnnAlt O ConAiU. An Corh-CumAn tn6f\ Ap Dun C|\i bliAtmA VIA "OiAij; fin, Aguf -oo tof Aig HdtfiAnAig, -oo Bi 50 T)Cl An c-Atn f o bpuigce f fof fAn gctAbAf, gAn fpiojiAT) $An pppeACAt), A gcmn T>O Afrif. UAimg buAit) CUCA Ap rhum t)UAit)e, 50 f 1AT> AO1 t)eif 6At) A f AO1f\f6, AgUf CeA*O f U1JC6 i t>pAit\lim6A-o fAn mbtiAt)Ain 1829, Aguf An t>liAt)Ain 'nA t)iAi$ f m T>O tifif AtnAC An cogAt) obAnn pio6rriAji iof\-feAf\t> fin AnAjAit) nA ntieACttitJit) o'locAi'Oif 50 oci f eo teif " nA mmifceifit> SAU-OA )l fptOf-AT) nA fCA $AOlL f1AT), mAf\ If T)O t>1 f1AT> Ag C|\O1T), mAjl "DO t{\O1T) A n-A1C- "Do ci|\6At) An fop *O'A fei'oeAt) le An ReA6cui|\e CAOC, Aguf mA feAf nA OAOine 50 TiAinsionn te 66ite AJA Cut T!)6rhnAiU Ui ConAitt, 05 Imn Geit cinnce nAp fteAg An ) TK> f.UAi|\eA'OA|\ 6 t)AncAit> An T)^n fo. *Oo IM Cfoi-oe C|\uAOimt Aguf nA fAi$"oiufAit> i gCutge l-AiJeAn gCuige tDurhAn, Ag CAppAig SBAC, Ag An T)un, t)Aite-An-t)AltA, AS TlAt CiAfAin, AJ RAC 1 n-AiceACAit> eile, Aguf *oo CAilteAt) Repealer and his strong forces and the help of God steering him, and this lot of English speakers, without wine, without feast, and showers of bullets routing them." Her bitterness is even greater than Raftery's ; she says T)A rnbemn-f e FAon-l.A5 JM tobac se^tWCA A'f pA fotuf bAn SATI tnucA-6, A6c 50 ti-Aifie6'.dirm CJIACC AJI Ati nfteAtn no CJIAI'O me 251 again. Victory came to them after victory, until at last, in 1829, they got their freedom and leave to sit in Parliament; and the year after that there broke out that sudden, fierce furious war against the Tithes, that up to this time the\ used to pay to the " foreign ministers/' as they called them. The spirit of the old Gaels was yet in the people. They thought, I am sure, that it was against England they were fighting, as their fathers fought before them. The wisp was put a-blo\ving by men like Blind Raftery, and if the people stood firm together at the back of Daniel O'Connell, we may be sure that they found no small help and encouragement from Irish poems like this one. There was severe fighting between the people and the soldiers in Leinster and in Munster, at Carrickshock, at Doon, at Wallstown, at Rathkeeran, at Rathcormac and other places, and great numbers of men were killed. The bitterness and And again CA mo fuit tern' rh-MJipcifi ?>A JIAJAT) f^'fi mbAti-jtAf j;o 5peiCfoA-o ctAc ATI cumptACC, 'S 50 mbeix>eAt> -O'A n-Aiinorh i bpottAib A'f le jritio AJVOA -6'^ ocuftriA'6. CBACA p'leAfi Ajur picix>e cfieunA, T)A scvjji i mAotAit) bjtutjce, Cloc A5r cftAoo 1 tAirh JAG Aon-ne mAttAcc "Oe AJ An i.e., " Were I laid low under shredded tobacco and under white lights unquenched [i.e., were I dead and being waked], if only I should hear tell of the tribe that tortured me, I should rise up strong against them. " I hope in my Master that I shall not go under the green sod till I see the crew without power, and till I shall be counting them drowned in pools, and overwhelmed with tall rocks, showers of bullets, and sharp pikes, leaving them in bruised heaps, a stone and a branch in each man's hand, and the curse of God on the crew." Surely O'Connell had good war-material at his hand if he had been the man to use it ! 252 t)o c.Aini5 Ann p HA tXAOimtt i gcujifrA n-A rnt>li.At).An f o . ni jtAit> piAt> m.Af\ pn poirh An Am f o nA 'nA t!)iAi$, Agtip CA -An cpeij\t>e peo f oiUHp 50 leOrv -Ann pnA T>AncAit!> oo |\mne ^n Ke^6ciJi|\e Ann f^n xMmpfA pn. Ag fo ^n t-AbpAn-CAtA "DO finne f 6 .AS bpof ctig^t), m^|\ if odig liom, nA sConnA An 1A AS TIA CAColcAij;', CA An rilurnAn cf.e tAfAX) 'f An Cuif O'A if peACAT) An oriuif, DO feift nA 'nnA Ainvoeom 5|i meAtlA-6 50 leof fAoi 'n fgeut, Annf ADI -emit mnci 'f cog fe An [fiofrriA] Tl)ioV fe An ctteiueAm A'f COITIACCA "Oe. 1 Literally. Rise ye up, the course is drawing near to you, let ye have sword and spear with sharp edge, not far-off from you in the [mystic number] " Five," the date is up, as have written the apostles, the saints and the clergy. The candle is to be quenched which Luther brought lit with him, but go ye on your knees and ask a petition. Pray ye the Lamb and the day will bo won by the 253 anger that came upon the people in the course of these years is incredible. They were not thus, either before this time or after it, and this bitterness is evident in the poems which Raftery composed about this period. Here is the Battle-song which he made encouraging apparently the Connachtmen to stand firm at the back of the Munstermen in the Tithe War. He composed it to the air of the old song, the Ciiis da pie. THE "GUIS DA PLE" BY RAFTERY. Rise up and coine, for the dawn is approaching, 1 With sword, and with spear, and with weapon to slay, For the hour foretold by the saints and apostles, The time of the " FIVE " 2 is not far away. We'll quench by degree* the light of the Lutherns, Down on your knees let us pray for the Southerns, God we shall please with the prayers of the Catholics, Munster's afire and Ciiis da p!6. 3 Lust was the cause, it was lust and adultery, 4 Sins that leave many beneath the sod Why Henry swerved from the path of Popery, Who sold his faith and who sold his God. Catholics, Munster is on fire, and Ciiis da pl i.e., the cause is a-pleading. * This would make it appear that Raftery composed his song in 1833 or 1834, since the Tithe War did actually come to a successful issue iii 1835, and in the same year Thomas Drummond inaugurated a new regime at Dublin Castle. 3 Pronounced " Koosh daw play," which means " the cause a-plea An cuiseAft o'uj-OAfiAib nA O'PAS of.oc-rheAf Ajf jtuAis Af. 5Aet>eAt. CA'n X>A Cuij;e tnuriiAn A|t fmbAt, 'f ni fCAT>f.Aii> JO teAJCAtl -0610 OCACTTIAI-O A*f ClOf t)A f^ 1 ! 1 * 's -DA otusf.Ai'oe -ooib consnArii A'f eifie [oo] feAf Am t)ei-6' jAfTOAit) IAJ A'f JAC be^tmA fifii'o. ttei-6' gAit-t AJI A 5-cwt, A'f jAn CBACC A|t Aip ACA, Aguf " OtiAngemen " bfiui^ce 1 jciuriiAf* jAd bAite ' l>tteiteATTi A'f Junyt 1 "OCCAC cuijice AJ nA SACf AnA niAtib, 'f An dftoin A * " Cuif ," M.S. *S5fiiobtA " inj-oeom " 'fAn M.S. Aib e. t'S 6 "coifce" An r-Ainm ceAtc coiccionn, ACC -oeiji An UeAdcuijie "Jupy" te " coniA|fOA," no cotri-puAim, no T>eAnAtn te "cut" Ajuf le "bjiuijce." and power of God. Wolsey inspired Cranmer and Latimer with an evil design, Calvin and Luther [were they] who bound-fast the articles, those are the five of the authors of the curse who left the Gael under dis-respect and rout. 1 (It is impossible not to regret the intrusion of this foolish and awkward verse in an otherwise fine war-song. ) The two provinces of Munstor are afoot, and will not stop till tithes be overthrown by them, and rents according, and if help were given them and [we were] to stand by Ireland, the [English] guards would be feeble, and every gap [made] easy. The Galls (i.e., Eng- lish) will be on their back, without ever returning again, and the Orangemen bruised in the borders of every town, a judge and a jury in the court-house for the Catholics, England dead, and the crown on the Gael. 2 From this verse it appears that some at least of the peasantry, even at that early period, distinctly associated the struggle against tithes with the idea of a possible struggle against rents. Very few appear to have seen this at the time, though Dr. Hamilton, the col- lection of whose tithes led to the sanguinary affair of Carrickshock in Kilkenny, where no less than 28 of the police were killed and wounded, said to the spokesman of a deputation of the peasantry who waited on him : " I tell you what it is, you are refusing to pay tithes now ; you will refuse to pay rents by and by," to which the spokesman of the peasantry retorted : " There is a great difference, 255 Inspired by Wolsey were Cranmer and Latimer, Calvin ?.nd Luther drew up the articles, Five in sooth who made war on Catholics, Leaving in ruin the Gael down-trod. There's a fire afoot in the Munster provinces, 1 Its " down with the tithes and the rents we pay," 2 When we are behind her, and Munster challenges, The guards of England must fall away. Though Orangemen grudge our lives, the fanatics, We'll make them budge, we accept their challenges, We'll have jury and judge in the courts for the Catholics, And England come down in the Ciiis da pie". sir, between tithes and rents : we get some value for the rents, we get the land, anyway, for them, but we get no value at all for the tithes." The incredibly bitter feelings engendered by the struggle at Carrickshock in 1831, found vent in an English ballad, founded on an Irish model, one verse of which I heard from my friend Michael Kavanagh, of Washington, D.C., who was once private sec- retary to John O'Mahony, and author of the Life of Meagher, who was himself "raised" in that neighbourhood. This verse struck me as being so revoltingly savage, and at the same time so good a speci- men of Irish vowel-rhyming, that it were a pity not to preserve it. It runs thus, as well as I can remember it : Oh, who could desire to see better sporting, Than the peelers groping among the rocks, With skulls all fractured, and eyeballs broken, Their fine long noses and ears cut off I Their roguish sergeant with heart so hardened, May thank his heels that so nimbly ran, But all that's past is but a token, To what we'll show them at Slieve-na-raan ! It is we rth mentioning that the Kilkenny peasants who made this desperate attack gave their words of command in Irish, and, no doubt, felt that they were the " Gael " once more attacking the " Gall." Joseph Sheridan Lefanu, almost the best of our Anglo-Irish novel- ists, prophesied of the landlords who looked on quiescent during the Tithe War: "Never mind, their time will come; rents will be attacked as tithes are now, with the same machinery and with like success." "His prophecy," says his brother, W. R. Lefanu, "was laughed at." Long after, one who haeA6cA, 61 A'P itntfir A'P fpojic T>A f^'t 1 ' t)eit> rnAife 'JUT blAc Ajur fAf An SnuA-6 'jur T nA T A S u f 'of^cc A peicpix> -pit) p.An A'T neAiri-A-fCo Aft Afl nAtriAIT) te f-An Ajup tCAJA'D A*f teAjl (?) OflflA, CeinnceACA ctiAtri Ann JAC Afo AJ nA CArol/cAij', 'S nAc fin i jAn bfiAbAc An Cuif T)'A ptefo. If iomx>A f-CAf bjieAJ f. AOI An cfiAt fo ceitjte * O CoftCA 50 h-1nnif 'f 50 t)Aile Hoifcjie, Ajwf bACAiLti-6e bAnA le f.An AJ imteAcc O fjiAit) Citte-CAinnij 50 "tJAnrni t)Ae." Ace lompocAix) An CA^I'OA 'f bei"6 I/ATTI ITIAIC A5Ainn-ne, SeAfpAit) ATI mA'o A]\ clA^t nA h-irm-pie, *OA t>peicpmn-fe An IUJM o l!)o}tclAif;5e 50 Seinnpmn 50 -oeinun An Cuir V'A pteix>. mte, An jcnoc Ajuf gtACAij t>u|t njteuf, AS TIA TA nA 5t^f A A Y ^ei-6 fe 'n t>u tio-6 AjAit) meifneAfi, if b^eAg An gnococAix) ftb An tA Ann JJAC AIJIX) -oe t)uAitiT) An clAfi 'f bei-6 nA CAjfOAi-o CBACC cujAib, 6lAi-6e Af tAirii, Anoif, ft-Ainre tlAifceijii-6, 'S e 6ui|ipeA i 6 -OAOift bAitl AJI An gCuif t>'A plefo. tAt>Ai|tieAj\ An focAt fo mAtt "cticte." 1f pocAt coiccionn e. 1f ionnAnn "bi fe ceitgce" Agtif " CUAI-O nA cuijice 'nA AJAI'O." 1 By Easter we shall have revelry and company, drinking and play- ing, and sport according ; there shall be beauty and blossom and growth on trees, fairness and fineness and dew upon the grass. Ye shall see fallmg-off and contempt on the Sassenachs, our enemy pre- cipitated, and overthrow and defeat (?) upon them, bonfires in every art (i.e., point of the compass) for the Catholics, and is not that, and no profit (?) the Cuis da pie. " The Celtic imagination of this verse, and its " revolt against the despotism of fact," is characteristic in the highest degree of the Irish poets. 257 When Easter arrives we'll have mirth and revelry, 1 Eating and drinking, and sport, and play, Beautiful flowers, and trees, and foliage, Dew on the grass through the live-long day. 2 We'll set in amaze the Gall and the Sassenach, Thronging the ways they will all fly back again, Our fires shall blaze to the halls of the firmament, Kindling the chorus of Ciiis da pie. There are many fine men at this moment a-pining From Ennis to Cork, and the town of Roscrea, And many a Whiteboy in terror a-flying From the streets of Kilkenny to Bantry Bay. But there's change on the cards, and we'll now take a hand again, Our trumps show large, let us play them manfully, Boys, when ye charge them from Birr into Waterford, It is I who shall lilt you the Cms da pie.* Up then and come in the might of your thousands, Stand on the hills with your weapons to slay ; God is around us and in our company, Be not afraid of their might this day. Our hand is victorious, their cards are valueless, Our victory glorious, we'll smash the Sasscnachs, Now drink ye in chorus, " long life to Raftery," For it's he who could sing you the Cuis da pl> 5 . 3 There is many a fine man at this time sentenced, from Cork to Ennis and the town of Roscrea, and White Boys wandering and departing from the street of Kilkenny to Bantry Bay. But the cards shall turn and we shall have a good hand, the trump shall stand on the board we play at. If I were to see the race on them (i.e., them driven to fly) from Waterford to Birr, I would sing you indeed the Ciiis da pie. Rise up and proceed all of you, come upon the hill and take your equipment, God has the graces, and He shall be in your company. Let ye have courage, it is a fine story (I have to tell you), ye shall gain the day in every quarter from the Sassenachs. Strike ye the board and the cards will be coming to you. Drink out of hand now a health to Raftery, it is he would put success for you on the Ciiis da pl<5. 258 niof feipbe, T>^ rnb'f,eit>ip, T>O fimne fe Am eigin, 1-01^ 1822, mAj\ CeApAim T>'iotnpAis cuit) T>e nA n-eAfbosAib, f.Aoi "Ui t!)ut:>5AiU, AHAgAit) nA " fsot 1 ") Aguf 1831 rmAifi cui^eAt) HA fgoitce (tni)- bun, ^5 An ScAnntAigeAC. *Oo t)i -*OApA" fgoitce T>O Aji bun te Aij-igio-o puiblTbe, Agup -oo tug oo Ceut> mile pAifce, beAg-nA6* AS feAfArh Am AC AnAjAit) nA UomAnAC, Aguf Ag fiA"6 50 gCAitp'oif An bioblA beuj^tA 6u|\ T)'A leijeA* lonncA; Ann A teit6iT) fin *oe ftige 50 pAib fiAT), AH c-GAfbog O "OubgAill "AS costAit bAile beAg." 1f cofmuit 50 gcuAtAit) An CjAAtc AJA An j;c6mAifite nuAit) "fgoilce A" -oo 6u|\ AJ\ bun, Aguf nAC bpACAi* f6 Ann f An fseul fin A6c tAiti SACf AHA Ag iAj\jVAit> buitte eile oo ftUAlAii A^ An cSeAn-beAn-ttoiCc Aguf A CfemeAm oo t)Ainc -of. 1f T)6i$ guf 6|\eiT) feifeAn 50 |iAit) Ann 50 nTieunfA* nA fgoitue nuAt)A fo t)e nA OAOimb : m > 6eA|\nA'OAf, ACc leAt-SACfAnAig "6iot!) ne'n CmeAt if meAf A, AS bAinc -oiob A -oceAnsAt), A f eAn-fseut, A n- A sce<5il (t)o bi com-CeAnsAilce te n-A Asuf SAC mt) eite *oo t)i 'nA CorhAftA nAifiuncA6cA ACA, 'SA tifAsbAit Ant)iu, 1 fioCc nAC "ocuiseAnn An c-AOf 65 Ann A Cont)Ae f.ein A$uf Ann A t>Aite f.em, nA -OAUCA UAifte *oo |\mne * Oi cimciot/t occ mittiun xiAOine i ti-ei|iinn <\n C-ATTI po. 259 Here now is, if possible, a still bitterer poem which he made some time, as I imagine, between the year 1822 when some of the bishops under the leadership of Dr. Doyle turned against the " Kildare Street Schools" and 1831 when Stanley established our so called "National" (!) Schools. The Kildare Street Schools which were estab- lished by public money and gave instruction to about 100,000 children 1 held out against the Roman Catholics, and said that they must have the English Bible read in them and they acted in such a way that they served, as Dr. Doyle said, " to generate discord, heart-burnings, and almost a civil war in every village." Raftery, no doubt, heard talk of the new scheme of establishing " National " schools, and only saw in that report the hand of England seeking to strike another blow at the " Poor Old Woman," and to rob her of her faith. No doubt, he believed that there was a danger that these new schools might make Protestants of the people. They have not indeed done this, but they have made them half-English of the worst kind, taking from them their language, their traditions, their songs, their music (which was bound up with their language), and everything that was a mark of nationality ; and leaving them to-day in such a state that the youth of his own county and his own village can no longer understand the fine songs and noble poems which Raftery made for their fathers, nor that sweet Gaelic language which was spoken by all their ancestors before them, since the time the Milesians first set foot on 1 The population of Ireland was then close on eight millions, of whom probably six millions were Irish-speaking or bi-lingual, and mostly taught in hedge-schools. 260 -O'A n-AifepeACAio, nA Art oo t)i T)'A tAOAific AS A pnnj'eAjvAit) fiotnpA 6 CtAnn 1ihlit> A|t -ocuf, Afv An oileAn p o ; 'J;A niAf\ An gceu-oiiA Com rgfiofCA fin Ann A n-mncteAcc, nAC t>ptnt ACc 600 no 700 o'poclAio AJ\ A int>eAlAit> 1 n-Aic 4,000 no 6,000 t)o tM Ag A n-Aic- pAifcit)e gAn Ceitt i scomp^AiT) le n-A n-AitfieA6- Aib-m6|\A! C-d An -OAn f o, niAfi jeAlt AJ\ An ttpuAt Aguf Af\ An Cfeij\t>e ACA Ann, niof cofrhuile te piofA T>O -6eun- Ai-6e Aic eigin 1 gCuig 1 tllAt), 'nA le nAbpAn T>O cmpAit)e 1 1111115-60 no 1 n^Ailtirh, Aguf ni'l eolAf A|\ Aon piofA eile AZA copriuil teif. 1f piu, pn, A tAOAific Ann fo. 1S JTATIA 6 CUIUeAt) S1OS. cuitieAi fof 50 OCIUCJMX) fe 50 nx)6i|icpi-6e fuit 'f 50 troeunpAi-oe "Oof eifi mA|( fSfiiot) nA nAOith 'f Ari mb'LiA'OAin An nAOi*CA'n IDA geit'LuTH'o oo'n S5Hiopcui|i nAoriicA. An bAl.t/A oeuncAjt puA-fi ni pAnAnn fe A bpAt> fUAf, SgiomiAnn -pe 6'n DJIOC-" poun'OACion," Ace An AIC A nx>eACAix) An c-AoL ni coftocAi-6 cloc Af coixc', CA An cAUjtAig pAOi 'nA pui-oe nAc * 1f copriiuit 50 jiAtb An cpeAn-cAjttiAinjitieACC feo i 5-curine Ag An tleActvnfte : nuAiii cAiltpeAf An teoriiAn A neA^c 'S An -pocAnAn bjieAC A ^1115, Semnpix) An clAitipeAc 550 bum bmn 1t)1|1 A h-OCC A^Up A nAO1. 1p copriiuit 50 meApgAnn pe An P5tiiobcui|i Ajup peAn-r i|teAccA le ceite ! tAbAi^ceAp, " bAOgAi " mAji " bAoi^eAl po, ACC "nAomcA" niAM "nAethcA." T)A bpoijtpeAT) pe X)'A oeunpA-6 fe "bAe5At" xe "bAO5Al" Agup " nAoimtA " -oe 261 this island ; leaving them, too, in such thorough intellec- tual ruin that their vocabulary has dwindled down from some 4,000 or 6,000 words to 600 or 700, so that in com- parison with their grandfathers they are mere ignorant children ! This poem, on account of the hatred and bitterness that is in it, is more like a piece which might have been made in Ulster than like a song composed in Mayo or Galway, and I do not know anything else that resembles it. For these reasons it is worth while to give it here. HOW LONG HAS IT BEEN SAID? How long has it been said that the world should be bled, And blood flow red like a river ? In the year of the " Nine " l when the crimson moon shall shine (It stands written in the Scripture for ever). The wall that has been built where no blood-cement is spilt Slips forth from its uncertain foundation, But where blood has gone and lime, it shall stand through tide and time, As a bulwark and a rock to the nation. 3 1 No doubt Raftery is alluding to the old prophecy scarcely yet forgotten, which may be thus translated : When the tawny Lion shall lose his strength, And the bracket Thistle begin to pine, Sweet, sweet shall the wild Harp sound at length Between the Eight and the Nino. Literally. " When the Lion shall lose his strength and the bracket [speckled] thistle his vigour, the harp shall play sweetly, sweetly, between the eight and the nine." In another poem of his called the "History of the Bush," he alludes to a prophecy that the " Gaels would score a point in the 29th year." 2 Litei-ally. It is long since it was set down that it would come into the world, that blood should be spilt and slaughter made, according as the saints wrote, in the year of the Nine is the danger, if we give in to the Holy Scripture. The wall which is built cold [i.e., without mortar] it dooa not stay long up, it slips from tho bad foundation, but where the lime went, a stone shall not move out of it for ever ; the rock is under it seated, which shall not burst. 262 r eAtl At1 C1P r -OO fAOlteAX) CAbAlflC AnUAf Ace 'f e tneAf Aim-f e 511^ nt'-o nAc fen>iti, CA tlAom peATJAH te n-A b|iuAc Ajuf Cjiiofc [t>o] ceuf An A'f conjbocAiT) fiAX) tiA h-UAin te ceite. 'f TOjtuif oo cofAij; An fgeut AJI ocuip, tlAnnftAoi An c-Occ T>O c^eig A ceite, Ace -oioJAlcAr -pit A'f -p UA1 5 A V " OtiAtijemen " 50 tlAC bfUAI-ft AfllAril An " COnfMCflACIOn." ^5 etjiije oAoift 'f AJ tit)e, ftnuAini'oi'6 AJI An ^11 T)o CJIUCAIJ A-fi pAt) An cine "OAonnA, 1f lonroA coji 'f An TiS AO1c Acc "' ^ 1A >TIA '5 u r 1 T beAg An CAOI Le" bpwij'mif feiT>ceAc. Ifebel oo fAoil An eAglAi AS cup AnAJAi-6 * An beACA CA fi 1 njeibionn fiof A'f tuiceijt te n-A CAOIO, '5 1OC 5 cjiuAit) fAoi An " |iepotiniACion." t A ibiA, nAc moji An fp6|ic An -ojieAm no fAoit A|< nt)6JA 1 6 50 mbut) eigm T)6ib A bocA x>o feunA-6, A'f UittiAm t)o tionfjAin gteo A*f T>O cuiji nA 5Aet>it O'A tit peicfi-o fiAt) niof mo e f; ctoj 'f At1 Tloim, bei'"6 ceinnce cnAtri A'f ceot, Annf SAC beA5 Aguf [JAC] moy c^e 6if;itin, inis Seoiffe i 5-cf;6in CA OfAnsemen fAoi b|ton, A'f Jan neA^ic ACA A f|i6n T>O * " A'f f AnncAij fiAt> " f An MS. t CA tauit th6|t Ag An tteAccuijie, m&\\ ciximiT), Ann fnA poctAib AtiT)-5t6|iACA 5Attt)A fo cuiocnuigeAf 1 n-" Adon " (= "eifinn "). HA ceu-o f itit>e -oe HA gAO-oAtAib -oo fsfiob i mbeujitA TIA f.octA f o Af CCAC Ann 'f gAc |(Ann, 1 Everlasting and ancient is the Court that it was thought to bring down, but 'tis what I think, that it is a thing impossible ; St. Peter is at its brink (i.e., by its side), and Christ whom the multitude crucified, and they will keep the lambs together. Adultery and lust began the story first, and Henry VIII. who forsook his consort, but vengeance running and rout [fall] speedily on the Orangemen, who never got the consecration. 263 Everlasting is the court that they thought to make their sport, But that court can stand wind, rain, and weather, St. Peter is on guard, with Christ to watch and ward, And to gather all his lambs in together. Adultery and lust began the game at first, When Henry the Eighth ruled the nation, But shout and rout pursue that bloody Orange crew, Never favoured by our Lord's consecration. 1 Whene'er ye rise or lie, think upon God on high, And practise all his virtues we need them This strange world changes fast, as change both wind and blast. From a small thing may arise our freedom. Elizabeth who thought Faith might be sold and bought, And who harassed all the just of the nation, In chains she now is tied, with Luther at her side, They are paying for their " Reformation." 2 Dear God ! but this is play ! they thought to burn and slay. But their courage ebbs away down to zero, Their William clad in mail, who left in chains the Gael, They shall never again see that hero. A bell is rung in Rome, it says our triumph's come, With bonfires, and music, and cheering, Since George is on the throne the Orangemen make moan, They run cold in every bone they are fearing ! 3 2 On rising up of you and on your lying down, think ye upon the King who created, throughout, the human race ; there is many a change in the wind, but not more plentiful than are in the world, and it is a little way through which we might find rescue. Isabel (i.e., Elizabeth) who thought to bring the church under law, opposing the holy life, she is down in chains, and Luther at her side paying dearly for the reformation. s Oh, God ! is it not great the sport, the lot that thought to burn us, how they had to deny their vote ? And William who began the fight, and who put the Gael out of their way, they shall see him no more prepared [for fight]. A bell shall be struck in Rome, there shall be bonfires and music in every little and in every great [place] throughout Ireland. Since George came to the throne the Orangemen are under grief, and without power to blow their nose. 264 A lofA ceupcA i jcfiAnn tiA peuc AJI tAft An tlAfi "oiot AH beAn o'oit cu Afi Aon coft, Ace Wicei]i 'f A "otije CAITI '-p An bunAX) c-neiT>eAf Ann HAC otc An ceAftr 50 bpuijiTiip jeitteAX). ttlA'f f-iofi ~oo OfiAngemen ni't mAit T)o'n cteifi 1 jCAinc ! SA cfiocuJAX) Aft fvit) te tei^eAT) AJ ei]ii[nn] 5ti eujcoiti -piniAtl (?)* 'f peAtt A5f clifGAX) clAmne An bioblA Anonn 'f A x) me rmmA[b] b|teu5, 50 TiciucpAiT) fe f An 50 5-cui]ipi-6e mAijifci|i teijm Ann JAC cuinne, tli bpuit fAn jCAf Acr fjeimf ^5 meAllA-6 uAinn An Ajtif oiwtrAiji-o -oo jnotAijib Ctiei-oi-6 -oo'n ctei|i 'f nA cefoni* tlO .CAltljMT) fib tTlAC "Oe 'f CWtTIACCA, 'S An long fo CUAIX> A teis (?) niA ceixieAnn pb Ann -oe lemi 1ompocAit) ft A'f beix) fib jruice. AtcAiji'o te T>IA, CA An C-ACAIJI t3Ai|icti i 6 fiA-fi, 'S congbocAit) fe AH nA CAOi'.cAib 5A|fOA, An ftiocc i S-CAC nA i ngtiAt J nA|t -oiot An pAif AttiAtii AjUf feAff.A1X> fe AnAgAIT) t)U^CA1j A'f T)AtA15. CA CtAnnA gAtt 'n AJI nt>iAi5 niAji bei-oeAX) mAT)|iA AttA A|t ftlAb t)eiT) AS iAjtfiAi-6 An c-An -oo joit) 6'n niAtAitt. Ace O CeAttAij -oeunpAX) A bf.iAX>AC gAti cu gAn BAC gAn te coit A*f cwrhAdc fiij nA , no mAjibAX) "oume ACA f = An f.ocAt tJeAjitA "fcheme." J"nA A sctiAfi," 'f AT1 MS. "5tiAc" = cnoit>. 1 Jesua, crucified on tree, do not see put down the people who never sold the woman who reared thee, on any consideration, but Luther and his crooked way, and the family that believe in him, is it not a bad right that they should get submission. If it is true for the Orangemen, there is no use for the clergy in their talk, and the proof of that, Ireland has to read, that it is injustice, murder and treachery, and the deception (?) of the children of the Galls that turned the Bible over into English. 265 Christ for us who died, we never sold thy bride, Do not see us set aside we beseech thee, But they who sing the praise of Luther's crooked ways, Shall their impious petitions reach thee ! The Orangemen assert that our clergy are but dirt, Insulting us since Luther's arrival, May treachery and shame be their lot who bear the blame Of turning into English the Bible. 1 1 heard, if it be true, a rumour strange and new, That they mean to plant schools in eaoh corner ; The plan is for our scaith, to steal away our faith And to train up the spy and suborner. Our clergy's word is good, Oh ! seek no other food, Our church has God's own arm round her, But if ye will embark on this vessel in the dark, It shall turn in the sea and founder. 2 But thanks be to the Lord, Father Bartley is our sword, Set fast in our midst as a nail is ; "Tis he shall guard the sheep, his clann was not for sleep, He will stand against the Burkes and the Dalys. 3 The Gall is on our tracks, like wolves that rage in packs, They seek to tear the lamb from the mother, But O'Kelly is our hound, and to hunt them he is bound, Till we see them fall to tear one another. 4 2 1 heard, unless it be a lie, that it shall come in the world that a master of learning shall be placed in every corner. There is nothing in the case but a scheme deceiving the flock away from us, and refuse ye the works of Luther. Believe in the clergy and go not exchanging grass, [t.c,, remaiu on your own pasture] or ys shall lose the Son of God and His power, and this ship that went to ruin (?) if ye go into it of a leap, it will turn and ye shall be underneath it. 3 The Dalys of Dunsandle, no doubt. 4 Render thanks to God, Father Bartley [i.e., Bartholomew] is in the west, and he will keep guard over the sheep, he is of the race that in 266 ni'l jMsexvooiji lAwn nA bjieixie tiA s^eAfAiv AJTOIAIJ; A IAC flAC tnbiorm AS PIOCAX> bjieuj Af vij-oAifi, A mbiobtA Aft ftAftfi A meAjt, AJ oeAjibujjA'O 'f ATI eiteAc, Ace iocpAix) fiAX) i nt>eifte cuipe. peAft jAti ftAT>At\c SATI teijeAn A riiimjeAf x>Aoib ATI fjeul, UAipre|ii-6 TD'eifc te A|t' -oubfiA-6, [*S] At>ein 50 pt<>iteAf T)e r.Ac ^ACAI-O neAc 50 h-e5 t)ef6eAf A5 pie te teAb|iAib l T)o fSfiob An tle-A6cuif\e An An\A CeuTinA, c^p 6if An cogtA Ctut)AttilA 1 gCon- An CUij\ 'f^ 11 mt)liA-6Ain 1828, A1|\ A|\ tDuAi-6 Ui ConAill. t)eiti f6 ^wo AifceA6 Ann fo mAf\ An 5ceuT>n4, AfhAit Aguf gup fAoit fe An c-oCcrfiA-6 tlAnn^Aoi AnA$Ait) nA n e A fteAn I1A1"6 ! til ^ Aib Aon put) Corn teif nA -OAncAitt r iri ^me^fS nxi nDAome jioirhe nA 6 fom, Aguf C|\ei*oim nA6 mtaeit) AgAm ACc An 5lAin-frif\inne nuAi^i -oeifim 50 tptnl fpiOj\At) nA nTiAn fo imtijte A|\ fA*o Af ConnACcAit) Anoip, Aguf CA nA h-AbpAin f,em beAg-nAfi imtigte Af ttnttine, ci"6 50 ttpuit An Aicpije, ContDAe ttluij 66, Aguf mo^An eile oe piofAitt An UeACcuipe te f-AjAil p6f Afv t>eut nA feAn-T>Aome Annf gA6 AIC. Hi tiuftjvvo A6c Aon fAnn AriiAin "oe "t)uAit> VIi ConAilt" Ann fo, t>eit\im An f Ann fo, mAj\ CA cj\ACc Ann, AJ\ An battle or conflict never sold, the passion [perhaps a mistake for " sold the pass " ] and he will stand against Burkes and Dalys. The chil- dren of the Gall are after us, as it were wolves upon mountains, that would be seeking to steal the lamb from the mother, but O'Kelly will hunt them without hound, horse, or bridle, by the will and the power of the King of the Graces. 267 The man who weaves our frieze, the cobbler wto tells lies, They read learned authors now ! cause for laughter ! Their bible on their lips and at their finger tips I But they'll pay for it all hereafter. A blind unlettered man expounds to you his plan, Raftery, whose heart in him is burning, Who bids ye all to know that none to heaven can go On the strength of their Luther's learning. 1 Raftery wrote a third poem about the same time, after the renowned election in the County Clare in 1828, which he called '' O'Connell's Victory." He says a curious thing in this poem also, as though he thought it was against the Gaels that Henry VIII. sinned when he put away his wife ! There was nothing so bitter as these poems amongst the people before or since, and I believe that I shall be speak- ing only the exact truth if I say that the spirit of these poems is completely gone out of Connacht now, and the songs themselves are nearly passed out of memory, though the " Repentance," " County Mayo," and many other pieces of Raftery ar to be yet found in the mouths of the old people in every place. I shall only give one verse of " O'Connell's Victory " here, and I give this verse only 1 There is not a weaver of lawn or frieze, or a cobbler after his day, that does not be picking lies out of authors, their bible on the top of their fingers, assuring and perjuring, but they shall pay at the end of the case. A man without sight, without learning [it is] who expounds to you the story, Raftery, who listened to all that was said, and who says that to the heaven of God no one shall ever go who will be pleading with the books of Luther. f o e. 268 fin Aip. Ap tAttAip me puAp. Af T)O Ulj nA nStlAfA tA1T)1-p, nAfl Clip A-p1ATT), SAOtt SCA^An A'F niA-flCAm A CAOA1J1C te pAini'DC, 'S 65 tlAnnjtAoi pAific l/eo, mAfi jeAtt A-p trinAOi. C^ionpAix) An pot:AttAti 'f cutcpix) ATI bl/Ac x>e, 'bei'o An teoniAn A-JI t-A-ft A'f ni fAnpAit) Ann bjtij, 1f pAT)A 6 OubjIAt) 50 -OCIUCpAT) An tA JOAt t)o feinnpeAT> An ctAitifeAS i mbtiAT)Ain An Ie6p 6 feC ^noif, ^6c bemif 50 mbeit) te |\At) 1 T)CAOit) AH "Re-ACcui^e ^tn 615111 eile -ouine AS fo ceAtin "oe'ii Cf6pc pn *oo puAi|\ me 6 60^5^11 O Ce.Afiri.Aig ACA 'HA itiAijif cifi fgoite i tnt)etit-rhiiileA'o A gCoiroAe 1tlui5-e6. 1f -poltAfAC tiA6 tij:tiil Ann ACc 51OUA *oe'n AttyAn, Aguf 50 tjpuit m6f\An AmugA Ann, A6c fAOiteAf 'nA -oiAig pn 50 mt)' friu A tAtiAific Ann f o. 1f e An c-Ainm ACA AIJI, " T)An An Uuif ," Aguf CA f6 coicCioncA AtneAfg nA nt)Aoine cimCiolt t)eul- niuiteAT). 1f CALAIS A[\ rhuif\, An cop po, cimCiotl DA itiile -OeAg 6'n CAlAfh Ajuf CA ceAC-polAif Ann Anoif. 1f A|\ An 5-cA|\t\Ai5 Aon|\AnAig tiAignig feo oo ctntieAt) An c-AnAm Ag TietinAiii Ait|)eA6Aif. 1f ooilig A ft&t) CIA 'n A1|\ no CIA leif A n'oeAjinA't) An OAn. tli't miofun ceAfvc Afv bit Ann. 1y cofrhuile e te pf6f J n^ te t)An. CuifieAnn fe Ann A|\ jcuirhne An if fine *oo t)i AS HA 1 Literally. Glory to Christ and the King of the Graces, the rock is strong that never failed. John and Martin thought to bring it down, 269 because the old prophecy which I noticed above is alluded to in it. THE YEAR OF THE NINE. Glory to Christ and the King of Graces ! The Rock's our basis, the Rock of Life, Though John and Martin made hard their faces, And Henry helped them, to gain a wife. But the Thistle shall wither and leave no traces, In gloom and disgrace is the Lion to pine, While the Harp shall sound to the wind's embraces, Long, lively, and loud, in the year of " Nine." l This is enough about Raftery, for the present ; perhaps I may have more to say about him on some future occasion. I have heard more than one poem in which occurs a conversation between a living person and the soul of a dead man. Here is one of this sort which I got from John [O'JKearney, a schoolmaster in Belmullet, County Mayo. It is evident that there is only part of the song here, and that there is a great deal amiss in it ; but I thought, despite this, that it was worth giving here. The name it is called by is the " The Poem of the Tor," and it is common among the people round Belmullet. This Tor is a rock in the sea, some twelve miles from land, and there is now a lighthouse on it. It was on this solitary, lonely rock that the soul was put to do penance. It is hard to say when, or by whom, the poem was made. It has no regular metre ; it is more like prose than poetry, and reminds us of the very earliest poems of the Gael. and Henry took part with them for the sake of a woman. The Thistle shall wither and the blossom shall fall off it, the Lion shall be over- thrown and no strength shall remain in him, for it is long since it was said that the bright day would come when the Harp would play in the year of the Nine ! 270 t)An AH cum. An T)tnne. A jiottA ut> 'f An cfleit) ACA -oo -o'ciApA-6 Ag An coji, Ceifc AgAm ojtc 1 n-Ainm lof A : An tjume fAoJAtcA tu no geitc?* An c-AnAm. O 6t3i|ireAft An ceifc 1 n-Ainm t)A|i 50 -oeimin jrofstocA Hi -oume fAOJAtrA me nA geilc, Ace AnAm bocc A o'pAjbAij An f AOJAt fO. A'f nAc ntieACAix) 50 ptAiteAf t)e 6 f oitu An T)utne. Ceifr AjAm of gAn oolij T>O oeunAtn -o C'f AX) 6 'o'f'AS CU An fAOJAt fO flo bpuil cu AjtiAin, 6 foin, Ann fin? -An c-AnAm. bttA-oAn 50 "OotiinAc fo CUAI-O An c-AnAm leif An jcolAinn ctAom, Ace beAjt beAnnAcc nA mboccAn AJI An t)ei-6mn nA ceuxicA btiA-oAn eite Ann. tluAifi bi me Aji An cfAOJAt, tti me 50 h-Aoibmn AC^AC, bux) miAn tiom foCAif tAjitiAinjc O|im p Ace CAim i nt>iACAiji moifi O'A n-ioc rm. tluAiji teixinn 50 h-Aip|iion An "OomnAij Hi CfiocAitirm A Act A]\ An mAoin bjieAJ 1116111 "O'pAS me mo -OIAIJ 'f At1 mbAite. t>-6 tiiAic m'ASAtit) Ajuf mo CBAC -Aguf mo jeAtcAf (?) te t>ul AmAc tiA * ITlAJlCUIjeACC A|l OIJ-CAC, pteA-6 Ajuf feupcA op mo coinne, me fuim A^I bit [1 m'AriAm ?] 'o me SAifje An t)Aif AJ cnui CAob 6 CUAIC riA mujicA TiubA reineAt), CAob 6 -oeAf muinncift Cjn'ofCA, ^5 c^itimniuJAT) meAfj nA n- An fhAi^-oeAnn j "fli't piof A5Atn Aft fA xin n-AicmjeAnn " ni'l fiof," Af ni Aicmjim e." Ann finn tAbAiji An 'guf -o'lptij At< A jtunAib "O A mic, nAc T>UIC -oo TiA CA|inAin tuAicjie Le -oo com UAf At t)o tofjAt) " ? Cjiiof c (?) A mACAifi cuixieAt)eAct (?) jt6}imA|i IDA 'pe T)O toil A tAbAi|ir 50 [tei5im LeAC e ?] 'S 50 mb-peAfti I 6ic mile bliAt>Ain A\\ An 'HA Aon UA1|< AmAin 1 n-ipfiionn t" Perhaps coinroeACCA," suggested Father O'Growney to me, whep I showed him this, i.e., " attendant mother." 273 But jesting and joking with young men, And the body of my Christ before me ; When I would arrive home again It was not of the voice of the priest I would be thinking, But of the fine great possessions I left behind me at home. Good was my haggard and my large house ; And my brightness (?) to go out to the gathering Riding on a young steed Banquet and feast before me. I set no store by my soul, Until I saw the prowess of Death assembling : On the side of the north, black walls of fire On the side of the south the people of Christ 1 Gathering amongst the angels, The Glorious Virgin hastening them. " I do not know," says Peter, Does Christ recognize him ? " " I do not know," said Christ, Bitter alas ! I do not recognize him." Then spake the Glorious Virgin, And lowered herself on her white knees, " my son, was it not for thee were prepared The heaps of embers To burn thy noble body ! Mother, helpful, glorious, If it be thy will to take him to heaven, 1 let him with thee, And surely one thousand years at the Tor were better for you* Than one single hour in foul hell. 1 1 have met many other allusions to the south being the side of the good angels, and the north the side of the bad ones. 2 Addressee 1 to the hearer. 274 r\ eile "oe'n Cf5|\c ceut>nA t)o O CotiCtt.Aif\ AUA i tntVl/AtltiAin. 1 c6rh- t) e 1*01^ AHAITI t>oc AJA c-AtiAtn boCc AJ;S Ati An fA Cfd'ofCA TDO ceufA-6 AJI An gc|ioi6 t)iA h-Aome, CIA tufA AJI An 5-CA]iitAi5, Ajuf CAX> ^AC 1)0 jeuji-jol Ajuf -00 CAOinCAX) ? h-Uile oix>ce AJI mo jlunAib bim AJ eifceAcc te -oo 5c, A6c fUAiji me pocAt 6 tfluifte ITlACAiti "oe -o'cAOib Ant>i. An 1f AnAm bocc me no bi AJA b]UiAc ipjunn, AOI tiiom-AtAC peiCAX) mAuBcA 'f CAX> -a'pASbAij m6 AII fAOJAl. An c-AnAm letf An gcolAinn CUAIT) fe 1 lAtAijt An bei-6' fe "D'A tofjAX) Anoif i n-1ppionn ACC mnA mbeit)' ttloji. ix>iji-5ix)e nA mAij-ome puAifi me Am t-e PAOI fioc Ajuf pAoi fneAccA Af An S CA t 1 f A1 5 f eo A S tlo 50 bpwijfo me Ofoe-pAOift)ine te h-eifceAcc mo x>)ioc-miAncA beA|ipAf mAtteAmnAp OAm 1 n-Atnm lopA An oi"oe-pAOifx)ine mipe, AJI -oo "" 1 f ' OArn " peACAit) 6 iAinij cu 50 h-AOij\ DA ceit otim Aon coifi, biox> ft beAg no m6)t, t)eit) lofA C^iopt; i tAtAijt AJ eirceAcc te x>o IDA jtiix>im-fe pAOipxiin teAC nA conjbAis t)io-6 m' Am AJI An S-CAJIJIAIS peo JjeAjm no buAn, Ace ptiAjt'Aij 6 1 n-Aint)e AmeAps nA 5-Cjieucun bocc Ajt eAjtA 50 mbei-6' piA-o-fAn mA|i CAnn-pe Anocc. 275 Here is another poein of the same sort which I got from Pr6insias O'Conor, in Athlone. It is a conversation between a poor soul on the Rock of Cashel and a holy Friar. THE POOR SOUL AND THE HOLY FRIAR. [THE FRIAR.] In the name of Christ Jesus who was nailed to the cross upon Friday 1 Who are you on this rock, and why are you keening and crying ? Every night on my knees your crying pierces me through ; But I had news from Mother Mary this day about you. [THE sotn,.] I am a poor soul to the brink of hell who was hurled, Under a load of deadly sin since I left the world ; When my soul departed it went up to the Judge like another, And would now be burning in hell but for Mary Mother. Through the Virgin's intercession I found time repentance to make, Under frost, under snow, on this rock I cry and I quake, Till I find a confessor to shrive me of sins most grievous Proclaiming pardon to me in the name of Christ Jesus. [THE FRIAR.] I am a confessor, go down at once on your knees, Tell me what sins you have done since you came of age, Conceal from me nothing, whether it be great or small, For Christ Jesus is present and listening to your voice. [THE SOUL.] But keep not secret, Father, my confession to thee, However long my lot on this rock may be. But blaze it out abroad unto every other poor wight That they may never come to where I am this night. 1 This translation, though versified in the unmusical metre of the original, is sufficiently nearly literal. 76 An CA fe AnAJAit) m' uijit) beArmAtjte pocAl pAOi] v om T>O Af mo beut, tli T>eAHtiAT> e o cuifi Cfiiorc AH CAjtAif AH borm -Ace nuAin beiTJeAf mife fteit) IBAC, innip e t>o ban*), tll't AOn CCAngAll Aljl-fCATl, A^Uf pUAS^OCAlt) fe 6 A|l An c-xinAtn. CA me btiAtiAncA AJI An s-CAfit^is r e A 5 u r CUAI-O nA CCU-OCA An cflije, fliot\ cuitieAt)A|t Aon cetpc o\(m, cAit) mo cAoineAT) teif An t)eit)inn Ann fo 50 oeitieA'6 AH ooiiiAin ACC mnA mbefo tni}ie rhot CA cAi}im Ann mo ctwce juji b'i cuif tu A^ mo toi|i. An CA t>o cuAifim ceA|ic, cuip p me AH -o'AnAm bocc, "Oeun pAOifom triAir Anoif Ajuf bei"6 cu AJI f LAiteAf T)e Anocr- 'SAn AIC fin SUIT* AJI f on nA n'OAOine CA t>o TIIAIJ AH An 1 n-Ainm "Oe copAij o'pAoifX)in, if eijin OAtnfA 1f tDOij guf cof At TAin frAt)A 6 fe6, ACc ni m6 An Cui-o eile t>e. CA An beu^fA Com mi-flA6ctiiA|\ mi-fiAjAlcA teif An "OAn oeijv- eAnnAC, ACc if cineAl tteu^f AigeACcA e TIO tii CoicCionn 50 Ie6f\ AmeAfg nA n'OAOine le CCA-O bliAt>An, Ajup ci"6 $u|\ mi-binn, if f-iop-JAe'CeAlAC e, oe'n Cf6|\c if tneAfA. AS fo T)An -oiAtjA eile ACA le 5CO1TOA6 ttluij-Go. T)o f5^ OD m ^ Cuit) t)e o beul thiceAil ttlic TluAit)pi5 6'n 5Conx)Ae fin, Agf j?UAif\ me CA^ eif fin nA cwig oeijeAnnACA nA6 f Aift AS An ftuAi 1^156 AC 6 O CAlAoille i n-1of\^uf Ann fAn scont)A6 Ceux)nA. 277 [THE FRIAR.] It is against my holy orders to let out one word of confession ; It was never done in this world since Christ first took possession ; But when I am done with thee, tell it all to some bard, For no TOWS constrain him, and he shall sing it abroad. [THE SOUL]. I am years on this rock, and hundreds have passed me by, And never once questioned me, with the wind went my cry Only for Mary Mother I should be here to the world's end, For I think in my heart that she sent you me to befriend. [THE FRIAR]. She sent me for your poor ioul, and you think what is right, So make your confession, and be in God's heaven to-night, When there, pray for the people left behind thee, to Mary. Begin in the name of God, for I must not tarry. No doubt this is only the beginning of a long poem, but I only got this much of it ; the versification is nearly as rude and irregular as that of the last piece, but it is a sort which the people greatly liked, and it is truly Gaelic, though of the most inferior kind. Here is another religious poem which is also to be still found in the County Mayo. I wrote down the first part of it from the mouth of Michael MacRury, or Rogers, from that county, and I afterwards got the last five verses of it, which he had not got, from Martin O'Callally, 1 in Erris, in the same county. 1 Now ill-called " Caldwell " in English. 278 tnume A^US tiAorh HAG nAomcA x>o bi 1ofep, fluAifi p6f fe tt1vnf,e tlAC 6 'DO fUAIft An t)O b'feAftf. flA At! fAOJAl Alt>e [At>Am]? j fe oo'ti 6fi bui-oe -oo'ti cfioin -oo bi AS T)Aibi, teif beit An IA AriiAin O'A |iAib An cuptA xig fiubAi Ann fAn TIA fei|tinf6 AC ubtA, Ajuf Aitinit>e ; T)o cvtitt tTlui|te -ouil ionncA Agtif tnuj fi teo, i IAC O botA-6 bfieAJ nA n-ubAlt t>i 50 cubA^icA oeAf 6'n Ann fin -oo tAbAiti An tDe'n cotrijiA'D bi x)Am nA f eoit) fin CA AJ fAf Af; An t)Am mo f AIC ACA 6i|t CA me tAj f.Ann 'f CA oibfteACA ^15 nA AS fAf f ADI mo bjioin." "Ann A 5-CAlll" t)bA1fiC tYlAC Ul tlUAI-OjUJ, ACC T)UbA1f;C An Ac "tAgfAnn." CA me Ann A 5CAiLl tJAim." 1 Literally : Is it not holy that St. Joseph was when he married Mary Mother ; is it not he that got the gift that was better than Adam's world ? He refused the yellow gold and the crown that David had had, and he preferred to be guiding and showing the way to Mary Mother. One day that the couple were walking in the garden among the 279 MARY AND ST. JOSEPH. Holy was good St. Joseph When marrying Mary Mother) Surely his lot was happy, Happy beyond all other. 1 Refusing red gold laid down, And the crown by David worn, With Mary to be abiding And guiding her steps forlorn. One day when the twain were talking, And walking through gardens early, Where cherries were redly growing, And blossoms were blowing rarely, Mary the fruit desired, For faint and tired she panted, At the scent on the breezes' wing, Of the fruit that the King had planted Then spake to Joseph, the Virgin, All weary and faint and low, " pull me yon smiling cherries That fair on the tree do grow. " For feeble I am, and weary, And my steps are but faint and slow, And the works of the King of the graces I feel within me grow." fragrant cherries, apple-blossoms and sloes, Mary conceived a desire fur them, and fancied them at once, [enticed] by the fine scent of the apples that were fragrant and nice from the High King [i.e. God.] Then spake the Virgin with utterance that was feeble " Pluck for me yon jewels which are growing on the tree. Pluck me enough of them for I am weak and faint, and the works of the King of the graces are 280 Ann pn t>o IAOAIJI tlAom lofep "Oe'n corhiiA-6 oi ceann, " tli bAinpit) me -ovnc tiA f eot>A A'f ni h-Ait liom t>o clAnti. "51AO-6 afi ACAijt 6 t)o teinb 1f Aiji if coiji T)UIC oeic ceAnn," Ann pn x>o coftfiuij; iofA 50 beAnnAijce paoi na bjioin. Ann fin -oo go nAoriicA pAoi na b)iom "lr^'5 S ti-ipoL Ann 4 pAX>nuife, A "O'uriitAij An cjiAnn fiof t)f Ann A 6piA-6nuife Ajuf pt3Ai|i fi miAn A 5tAin-t>i|teAC 6'n jc-ftAnn. Ann fin T>O lAbAif tlAom Ajuf CAIC 6 fein A^I An " gAb A-bAite A tnhAif-e AgUf ltH-6 Afl -00 tCAbttl'O. 50 ocei'6 me 50 h-lAftufAlem AS -oeunAm Aictuje Ann mo peACAi-6." Ann fin T>O tAbAifi An itlAij-oeAn t)e'n comftA'6 " tli fiACAi-6 me A'f ni t,iux>f.i"6 me A-p mo Ace CA mAiteAmnAf te fAJAi 6 Uis nA n5^ AfCA Ann TJO peACAi-6." growing beneath my bosom." Then spake St. Joseph with utterance that was stout, " I shall not pluck thee the jewels, and I like not thy child. Call upon his father, it is he you may be stiff with." Then stirred Jesus blessedly beneath her bosom. Then spake Jesus holily, "Bend low in her presence, O tree." The tree bowed down to her in their presence, without delay, and she got the desire of her inner- heart, quite directly off the tree. Then spake St. Joseph, and cast himself upon the ground, " Go home, Mary, and lie upon thy couch 281 Then out spake the good St. Joseph, And stoutly indeed spake he, " I shall not pluck thee one cherry, Who art unfaithful to ine. " Let him come fetch you the cherries, Who is dearer than I to thee," Then Jesus hearing St. Joseph, Thus spake to the stately tree; " Bend low in her gracious presence, Stoop down to herself, tree, That my mother herself may pluck thee, And take thy burden from thee." Then the great tree lowered her branchea At hearing the high command, And she plucked the fruit that it offered, Herself with her gentle hand. Loud shouted the good St. Joseph, He cast himself on the ground, " Go home and forgive me, Mary, To Jerusalem I am bound ; I must go to the holy city, And confess my sin profound." * Then out spake the gentle Mary, She spake with a gentle voice, " I shall not go home, O Joseph, But I bid thee at heart rejoice, For the King of Heaven shall pardon The sin that was not of choice." 1 These six-line verses are alien to the spirit of the Irish language, and probably arise from the first half of the next quatrain being forgotten. until I go to Jerusalem, doing penance for my sin." Then spake the Virgin with utterance that was blessed, " I shall not go home, and I shall not lie upon my couch, but you have forgiveness to find from the King of the graces for your sins." 282 i mi 6'n tA fin D An teAno nA t|ti -oeunArii Cfti mi 6'n oit>ce fin UUJA-O An leAnt) Ann A fCAbtA f.Aiji f.eAnncA butAn AJUf AfAU Ann fin to tADAift An go cium Ajuf 50 ceitlit)e, "A fhic ttij nA gcAtiA-o CIA 'n n6f mbeit) cu &\\ AH "t>eiT) me "OiAtitJAOin Ajuf me oiotcA beix> me *OiA tTIo cfiiAiAf. pott Ag nA CA -o mo 6eAnn i mbAtifi fpice 'S f.uit mo cf-oi-oe i tAf nA ff,Aix>e, 'S An rfteij mme -out cjie mo ct te fpiTieAtAC An tA fin. CiucfAix) coif-neAc Agf cinnceAC, SAOC m6|i Ajuf t)Ainf.eAf An fottif x>e nA T)e'n nt^ein Aguf t>e'n Three months from that day, the blessed child was born, there came three kings making adoration before the child. Three months from that night the blessed child was born in their cold bleak stable between a bullock and an ass. Then spake the Virgin softly and sensibly, " Son of the King of the friends, in what way shalt thou be on the world." I shall be on Thursday, and I sold to my enemy, and I shall be on 283 Three months from that self-same morning, The blessed child was born, Three kings did journey to worship That babe from the lands of the morn. Three months from that very evening, He was born there in a manger, With asses, and kine and bullocks, In the strange cold place of a stranger. To her child said the Virgin softly, Softly she spake and wisely, " Dear Son of the King of Heaven, Say what may in life betide Thee." [THE BABE.] " I shall be upon Thursday, Mother, Betrayed and sold to the foeman, And pierced like a sieve on Friday, With nails by the Jew and Roman. Ou the streets shall my heart's blood flow, And my head on a spike be planted, And a spear through my side shall go, Till death at the last be granted. Then thunders shall roar with lightnings, And a storm over earth come sweeping, The lights shall be quenched in the heavens And the sun and the moon be weeping. Friday a sieve [full] of holes with the nails. My head shall be on the top of a spike, and the blood of my heart on the middle of the street, and the spear of venom going through my heart with contempt upon that day. There shall come thunder and lightning, great wind and rain, that shall take the light from the stars, from the sun and from the moon. 284 tDen? nA h-Aingle Aft JAC AJ feinm ceoit- ouitin me ATI beAl/Ac tteit> Siot CAbA te -out 50 Anoip 6 ovitifiAmAti An meAt) fin 1 n-eip;ic Aji bpeACAi-6, nAft pAJAmAOIt) ATI fAOJAl go jiAbmuiT) fieiii) le xiut 50 "Do tti Oxin eite Ay ttluif,e xjmex\f5 *OA troxioine 1 'ocof ^6 DA ti-Aoife f eo. tn6 A|\ "ociaif e 6 rhnAoi-u^fAil *oo pAif\ 6 6 p gCotTOAe tntuneACxSin, ^Cc t>i f6, m^ f^oit m6, bonn- of-cionn xMge 50 tn6tA, Aguf niof f^oit tn6 fgfiottAt) f iof. ACc tout) rh6p m'ion5AncAf , 1 Art f)Ar\ cetfon^ 'o'peicpnc ^fif 1 gcto 1 tex>.t>^|\ out) g^ 6 * 1 ^ 6 ' D0 tt ^ -^5 1TI^|\CAin O 1 sCotTOAe ttltug 66. "Do t>! cuit) rh<3^ -oe t)'6 "An tl6f SpiO|\A'DAlcA ) " An c-Ainm TDO tti Hi pACAit) me AfMArii 1 n-Aon AIC e, foirhe fin. t)i, m6, cimCioll 150 teACAnAC Ann, Agtif if "0615 i^eAt) 1 JC16 6 AJ nA n-eAfbogAit) CACoitce cpi no ceitfe -piCi-o t)tiAt)An 6 fom, nuAip nAC |\Aib mO^An ACc 5^^*1^5 ^5 -A" 5cuit) if m6 -oe nA "OAOinib i n-Aon &cc i n-6i|\inn. 1f co'frhuil 511^ le "UUcAC TO cuijieA-o 1 jctC 6, 61^ if cofrhuile te CAnAn'iAin teit Cuinn 'n^i le cAnArhAin leit ttlogA An CAinc ACA Ann, Agtif ConnAi|\c me " leA6c " 1 n-Aic " leAC " Ann, i n-Alc no t)6, tnAfi lAbAifiteAjA e 1 TtcAoio-foifv -oe 285 While angels shall stand around me, With music and joy and gladness, As I open the road into heaven, That was lost by the first man's madness." *"*** Christ built that road into heaven, In spite of the Death and Devil, Let us when we leave the world Be ready by it to travel. There was another poem on Mary and Joseph dissemi- nated amongst the people at the beginning of this century. I first got it from a lady who had it from a man in the County Monaghan, but he gave it, as I thought, upside down, and I did not consider it worth putting on paper. Great, then, was my astonishment this year to see the same piece again in print, in a little black Irish book in the possession of Martin O'Calally, or Caldwell, in Erris, in the County Mayo. There were a great many of the leaves torn or lost, but he said that the name of it was the Spiritual Rose. I had never seen it in any place before. There had been, apparently, about 150 pages in it, and, no doubt, it was printed by the Catholic bishops, sixty or eighty years ago, when most of tho population knew very little but Irish in any part of Ireland. Apparently it was by an Ulsterman it was printed, for the language is more like that of Conn's Half than of Owen's Half; and I saw in one or two places leacht, " with you," written instead of leat, according to the spoken language in The angels shall be on each side, playing music for ur.,and jo}', as I have left the way ready (i.e., the road unencumbered) for the seed of Eve to go to heaven. Now, since we have said all that, in eric for our sin, may we not leave the world till we be ready to go to heaven. 286 t)i cum tfiAit T>An Ann, ACc AjtAoj\, tn e ionncA, Agup i n-Aic nA n- ACA AmeAfg nA nT>Aome jrein, 111 f\Aitt ACc p An- AJ\ n6p An DeAfilA, gAn t>lAp te 'oeunAtti *oo t)xMtfex\|\ 615111 T)O t> Corn tn^it te Aon Ce^nn eile no TO\ O tii f e e An f6f\c teAt>Af\ t)o fgAp An AmeAfg nA n-OAome i ocof AC nA h- feo. JOSA, MUIRE AGUS JOSEPH. Mo Dhia, mo sholus, mo bheatha mo ghradh Mo bhridh ma luadhghair mo Ion fos, Tamhair dhamh meoramh aoiche agus la Ortsa Dhia gach solas. Meadaigh mo ghradh mosnaigh smo bhron, Agus foscail mo bheol chum a raite Agus tabhair dhamh smuanamth go cinthe ghnath Air Josa Muire agus Joseph. i It happened very strangely that after I had copied this poem from O'Calally's book, an old Irish scholar died, and his books and MSS., mostly written at the beginning of the century by one John O'Mahon, in an island on the Shannon, came into my possession, and amongst other things I found the English version of this hymn, to Jesua Mary and Joseph, printed as a leaflet, and bound up with some Irish MSS. There was no date, but the imprint was " Limerick, printed by S. B. Goggin, 22 Denmark-street, where County Dealers can be 287 the east of Ulster. There were a good many poems in the book, but alas ! there was riot the sweetness of the true Gaelic in them, and in place of the fine songs that are amongst the people themselves, there was only un-mel odious versifying, after the manner of the English, without taste, beauty or melody, just as though the work had been given to some bungler to do, who was without knowledge of the true laws and rules and sweetness of the old Irish poems. This piece about Mary and Joseph is as good as any other that was in the book, and I shall give three verses of it here for a specimen. There were nine verses altogether in the piece. This book wis printed in the Roman letters, and I give it here just as I found it, as it may serve to show what kind of books as far as the language went the Catholic Church scattered amongst the people at the beginning of the century. 1 JESUS, MARY AND JOSEPH. My God, my life, my love, my light, My strength, my joy, my treasure, Let it be my thought both day and night In Thee to take my pleasure. Increase my love, my sighs, my groans My careless lips to move it, And let my thoughts be fixed alone On Jesus, Mary and Joseph. constantly supplied with Ballads, Pictures, Processes [!], Books and every article in the Printing Line, on the most moderate terms." Until I chanced upon this I thought, the Irish was so bad, that it must be a translation from the English, but the English, too, ia bad enough to be a translation from any language ! I give it here as a curiosity instead of a literal translation. U 288 Scrios uaim mo chiortha o mo Dhia Josa mhilis na duilt me Agus tabhair dhamh meoramh, da shior, Air Josa Chriosda ceasamh. Air ghradh agus an onoir da naomh phais . Pron orain na tiolcaidhnadh so [sic] Sin a thabhairt faoi do bhrataigh Slan Josa Muire agus Joseph. Gloir do Dhia an Tathair da shior, Air a ta me giaraidh pardun Agus don mac air mo shon a fuair bag Agus dhoirt a chuid folia go humhal damh. Agus don Spiorad Naomh go leir na dtri Doirt oroin a nuais da Ghrasta Ar nairre a bheith go einte [sic] ghnath Air Josa Muire agus Joseph. fo fomplA Afi An Afccumjje biop AJ; nA AS 'out Cfii-o An cifi AS CfAtnnniusAt) piopAit) t)e'n Cf6fc fo 50 mime. An turn if tnC ACA mAf\ fo, no Ap ftige coprhuil leif T)uine bocc me ACA gAtl blAT) JAfl SATI cuit) 5An SATI ouine JATI SATI ITIAOITI SATI SATI CBAC SATI ceASAfi, -|c. m6 e feo 6 p^infiAf O ConcubAifv 1 -00 CWAlAlt) Ag fBAn-feAf X)Alt Ag |\AfAlt 6. AS 1AUUA1* -oemce. CA me AS lAfifiAi'D Taeijtce, i n-onoi|it5o t)iA, o'TofA Cfiofc, A^uf T>'A riiAiAijt ATI ttlAiJTieAn ttluifie, 1 n-onoifi "DO TIA riAoim Agvif "DO tiA li-Ainjlib 50 h-wiie, 1 n-onoi|t -D'AOTI rnAC ttli-pe x>o 289 Blot out my crimes and me forgive, Lord do not deny me, And let my thoughts for ever be On Jesus Crucified. In honour of Thy passion's sake, This new year's gift bestow us, That us into protection take Sweet Jesus, Mary and Joseph. To God the Father glory be, His mercy still I crave for, And to His Son who died for me Who spilt his blood to save n:e. And to the Holy Ghost all throe Their grace and gifts bestow us, And our thoughts for ever be On Jesus, Mary and Joseph. Here is a specimen of the petitions which poor people who go round the country collecting alms have. I often heard pieces of this kind. Most of them begin thus, or in some way like this : A poor person am I, Without food, without provision, Without portion, without cost, Without a person or a stranger, Without goods, without hope, Without house, without warmth, etc. I got this from Prdinsias 'Conor in Athlone, who heard it from an old blind man at the races of Tuam. ASKING ALMS. I am asking alms in honour of God, of Jesus Christ, and of His Mother the Virgin Mary ; in honour of the Saints and Angels altogether ; in honour of the one Son of Mary, who was born in solitude amongst the 290 AtneAps TIA n-ApAl Ajtip nA nTAiri i prAbtA n-Aiji ATI rneA'oon-oi'Dce, 1 n-onoip "O'A Alt-vip polA 1 peminA nuAift cuic TIA bjiAoncA tiAix> piop 50 CAl/Aiii, i n-onoi-p oo'n pjiuripA-o -DO pAip fe i x>reAc piotAiT) Aguf ATI cT6m -oeil-STie O'A bnuJAT) fiof A|i A ceAnn jio nAOtritA, 1 n-onoiri oo'ti ciioif r>o lion e t/e piAncAib, Ajuf 1 n-onoi-ft "oo A COT-A ASUT- A tAtriA T)o ctiAnn TIA pAipe 1 bplATHItHfe A tTIAtA|t Ho -oot/AfAije. jt6TirriAi|i puAiri fe A|i A tiut flop cum ipjiiTiTi TIA n-AittieAc ATltnATITIAlb T)O ftf ATITI "OO f oo'n CAOI A\\ tog fe 50 ptAiteAf A tiiACAiti oiteAf Ajtip i nA bAin|tio^Ain plAitif. Cvii]iiTn pAoi ftriij mo sufoe tl-mte x)uine oeAfipAf OAm tTlAft Aon Le TI-A scvnt) beo Ajup A SCUI 5O OCUgAI'D T)1A 'S i An -oeifc f otAC TIA bpeACA-o An nATtiAit) An c6 beAfipAp x>eipc T>O nA boicc CA pe CAbAirit lApAcr . "Do'n CijeApnA T)iA te ri-AJAit) A 'S AJ leAjAnc puAp * pcoift x>6 p6m 1 gcipce Uij TIA bptAiteAp. HA tMome 6 A ttpuAif m6 An Cum if tn6 oe nA piofAib feo fuitn rh6Ti i "ocAttAifc IIA t)6ifce. Rut) tiAC ion5AncA6 T)6irj 6 fin, 6ip nT h-tdt) 50 coic6ionnuA, ACc nA -oAoine if boiCce Aguf if -OOHA puAp = Ag cup i 6'n 291 asses and the oxen, in a cold stable at the hour of midnight ; in honour of His sweat of blood in the field of Gethsemane, when the drops fell from Him down to the ground ; in honour of the scourging which He received in the house of Pilate, and the crown of thorns being bruised down upon His very holy head ; in honour of the cross which filled Him with pains, and in honour of the fastening His feet and His hands To the tree of Passion Before Hi a Mother Very sorrowful. * In honour of the glorious victory which He gained over Death. Going down to Hell of the Holy Father, To save the souls that were in it ; * in honour of the way in which he raised to heaven His dear Mother, and crowned her Queen of Heaven. I place under the virtue of my prayer Everyone who shall give me alms, Together with all their care [i.e. children and dependents] Alive, and their care dead, That God may give them the heavens : Alms-giving is the cover of sins, And the banisher of the foul enemy.* He who will give alms to the poor He is giving a loan To the Lord God for His good And laying up a store for himself In the treasury of the King of the Heavens.* The people from whom I have heard most of these pieces set great store by the giving of alms. That is natural for them, since as a rule they are only the poorest people, and * All these lines are in a sort of rhyme, and the whole is a kind of metrical recitative. This is the only specimen of this sort that I have preserved, but I have heard much better ones. O'Daly has given a far letter specimen in Poets and Poetry of Munster, 2d Series, at the end. 292 A ttpuil nA "OAncA fo ACA, ASUF if UACA 6in if mo ceAprAigeAf ^n t)eij\c. CuAlAit) me m6jtAn T>e'n Cf6f\c fo 6 peAn-t>Aoinio t>o ciseAt) AS lApjiAit) -oeif\ce AS ooftuf SA dje, ASUP ni j\Aiti pAt) gAti A gcuiT) fgeut te cu|i 1 n-urhAl ouinn Com CAifitieAt Aguf ACA ATI t>eipc *oo'n AnAm. AS fo ceAnn C feAn-rhnAoi, 1TlAi|\e ni At>AtAin 6 CAtAi|\-nA-inAfC, *o'innif "oo'n f:eA|\ ceutinA 6, if UAit> -oo ^UA1|\ niife e. 1p e An c-Ainm AC^ Aip, "X)eitvc nA Ann fAn u-feAn-Aimfi^ "oo t>i tAnArhAin p6frA 5c6rhnuit)e 1 ngAj\ "oo CAtAiji-nA-mA|\c 1 fhuij 60. t)i mOift-feifeAfv -oe rhtninjm ACA, ACC cuip T)iA triAom fAojAtCA CUCA, Aguf ni t\Ait> eAftiuit) AOin nit) O|\J\A ACC 5fAt) "Oe. t)ut> tjuine CfVAit>ceAC ^>^ Ati peA|\, Aguf t)i fe 50 triAit teif nA bocc^ili), ACC but) CfiuAt)CAn gAn C|\6cAi|\e AH tieAn, nAC -ociubfiAt) T)ei|AC -00 t>ume nA t)e6fAit)8, f ^ n "oui^e t)occ -o'eiceAC ni t>it>eAt> fT f AfCA fm ACC but) gnACAC I6i mAflujAt) CAtiAific -06. t)A "ociuc^At) otune lonnAnn obAiji t)o t)eunArh Ag eince uip|\i, "oeAj^At) fi leif, " munA mbeit)- 50 jvAib cu i -oYsr^irc 6 V A ^T A beit)teA Ann f o iAp]AAit) oeipce Aguf AS bot)pu5At> mo 6mn te *oo cuit> CAince," A$uf T)A ocuic^At) peAn-feAf\ no n nA6 t>peut>pAt) obAif -oo t>eunAm, Y^ 'oeAf- fi leO "50 mbut) c6i|\ t)6ib belt mApb A bpA-o fin." Aon oit)ce tlo-olAs t)i poc Asuf pieACCA m6p A|\ An 293 those most miserably off, who have these poems, and it is they who themselves are often most in need of alms. I have heard a great deal of this sort of thing from old people who used to come looking for alms to the door of every house, and they were not without their stories to explain to us how profitable to the soul is alms-giving. Here is one such from an old woman named Mary Gowlan, from Cauher-na-mart (Westport), who told it to O'Conor, in Athlone, from whom I got it. The name of it is Christmas Alms. CHRISTMAS ALMS. In the old time there was a married couple living near Cauher-na-mart, in the County Mayo. They had seven of a family, but God sent them worldly means, and they wanted for nothing but the love of God. The man was a pious and generous person, and was good to the poor, but the wife was a hard miser without mercy, who would not give alms to man or stranger, and after refusing the poor man she used not to be satisfied with that, but she used to give him abuse also. If a person able to do work were to come looking for alms from her, she would say, " Unless you were a lazy vagabone you would not be here now looking for alms and bothering my head with your talk ;" but if an old man or an old woman who could do no work would come to her, it is what she would say to them >hat they ought to be dead long before that. One Christmas night there was frost and snow on the 294 Oi ceme riiAit 1 005 PAD^AIS ui but) 6 pm Ainrn pj\ an cige, Asup bi An btijvo t)i PA-OJVAIS, A beAn, ASUP A rhui|\igin 'nA puit)e AS AH mbofvo Asup IAT> f\eit> Le "out i n-euT)An puipeip ttiAit, nuAi|\ CuAlAi* pA-o t)tnlLe AS An -ootAup "O'eifig An teAn Aguf t)'pof5Ail e. Di peAfi boCc Atnuij Agup o'pApnuij pi t>e C)\eut) oo t)i p6 'iA|\fAit). " UA tn6 AS iApf Ait) "oeipce 1 n-onoif\ D'lopA Cf lope oo fuigAt) An f?eile peo, Agup DO puAip bAp Afv Cpoip nA pxiipe Afi pon An Cimt> t)AonnA." "1inti5 teAC A pslusAipe f^AUpA," A|\ pipe, "T>A mbeit)teA IOAC Com mAit AS obAiji Agup CA cu Ag Attfip pAiTi^eACA ni beit)teA Ag iAf\jiAit) "oetfce AnoCc MA AS cuf C|\iobl6i > oe A|\ t)Aoim5 puncACA," Asup teip pin buAil pi An T>Of\Ap AtnA6 AnAgAit) An otnne boiCc, puit) pi p'op AS An mbofo. AIS f\omn T)e'n COrhiiAt) no tus p! oo'n f:eAf bo6c Asup t)' pA^uig p6 CIA bi Ag An TDO^AP- AllpA t>i AS iA|\|\Ait) oeijice," Af\ p1, mbeit)eAt> sujv psfAipce pAllpA bi Ann, m beit)6At) pe AS iA|\|\Ait) 'oeipce A|\ t)Aomib ACA AJ pAotfugAt) AS-CUTO beAtA 50 cpuAit), A6c b'f.eAf\fv teip beit AS fi^t) pAit)|\eA6A 'nA AS obAij\ Ap pan bit)." T)'eiiiis PAT>|\AIS ; "ip olc An fUT) t)o funne cu," Af pe, ""oume AJV bit T' eiceA6 ^AOI jfenn bit), Agup 50 A eiceAC oit)ce HoTilAs. tlA6 e "OiA TDO Cuip SAC mt) "D'A fepjil -ASAinn, ACA niop tnO A|\ An mb6jvo 'nA beit)eAp itce AnoCc. CA pop -ouic An be6 A 295 ground. There was a good fire in Patrick Kerwan's house that was the man's name and the table was laid. Patrick, his wife, and his family were sitting down at the table, and they ready to go in face of a good supper when they heard a knock at the door. Up rose the wife and opened it. There was a poor man outside, and she asked him what he was looking for. " I'm looking for alms in the honour of Jesus Christ, who was born on this festival night, and who died on the cross of passion for the human race." " Begone, you lazy guzzler," she said, " if you were one half as good at working as you are at saying your prayers, you would not be looking for alms to-night, nor troubling honest people," and with that she struck the door to, in the face of the poor man, and sat down again at the table. Patrick heard a bit of the talk she gave the poor man, and he asked who was at the door. " A lazy good-for-nothing, that was looking for alms," said she, " and if it wasn't that it was a lazy vagabond that was in it, he would not come looking for alms from people who are earning their share of food hardly, but he would sooner be saying his old prayers than working for meat." Patrick rose ; " bad was the thing you did," said he, " to refuse anyone for a morsel of meat, and especially to refuse him on Christmas night. Isn't it God that sent us everything that we have ; there is more on this table than will be eaten to-night, how do you know whether we shall be alive to. morrow ?" 296 " Suit) piop," AH pipe, " ^5 u r n ^ ^ ^5 "oeunAtfi AinA'OAin t>ioc ein, tn Af\ bit UAinn." "50 n-AtfAij;i-6 T)UA -oo teip pn truAifA fe Un A -6^ Uic o'AfA'n -j -oe tiuvO leif AS teAnAtriAinc ^n f?i|A t>oiCc, -Ag -out oife Ann f An cpneA6cA, Corn twAt Agup t) fe, 50 T)CAini5 f6 fUAf teif. SeACAi-o f6 An t)iAt) -66 Ann fin, Aguf TDuftAi^c leip 50 pAiti bp6n Aip A fteAn t)'^ eiceAC, " ACcifoOij," AJ\ f e, " AJAt) |TAO1 *OO t1At) " Aft f An fCACAIT) f 6 An t)IAt) A|t A1f T)6 Af\1f , AgUf CA -DO tWO AgUp T)O t>U1*eA6Af AgAT) ; 1f f^tAiteAf mif e, t)o ctn^eAt) Cuig -oo rhnAOi, TDume ttoiCc, te oeiftc t)'iAn^Ait) tnppi i n-oti6ip Cfiofc -oo fugAt) An oitiCe f eo Agtif "o'ftilAins nA C|\oif e A|\ f on An Cinit) t)AonnA. Hi |\Ait f i f AfCA te m'eiceAC gup rhAftAij pi me. 5 eo ^ A11 tuA6 m6|i Afi pon T)O t)eijAce, ACc mAiT>i|\ te t)o ni tieit) pi A-bp-At) 50 mbeit) pi 'nA peApAfh i fopA Cfiopc te ctincAp DO tAbAif\c T)6 Ap An JJCAOI 6Ait pi A h-Atn A^\ An cpAogAt po. TlT't m6 Aid te Aitf\ige TO tjeunArh, Agup AgAip tntvp 1 * PAIT) rhAit "oo -oeunArh t>&." An c-AingeAt Agup T)'p.itt p^T)|\Ai5 A-t>Aite. pe piop, ACc nio|\ freut) pe ite nA 6t. "CAT* CA Of\c," A|\ pAn t>eAn, "An n-oeAjmAi-o An fOinpe pin "OAIOA Of\c ? " "tHo t>ji6n ! ni pcfiompe t)i Ann, ACc AingeAt Ap 297 " Sit down," says she, " and don't be making a fool of yourself, we want no sermons." "May God change your heart," says Patrick, and with that he got the full of his two hands of bread and food, and out with him, following the poor man, going on the track of his feet in the snow as quick as he could, till he came up with him. He handed him the food then, and told him he was sorry for his wife's refusing him, " but," says he, " I'm sure there was anger on her." " Thank you for your food," said the poor man. He handed the food back again to him, and said, " [there], you have your food and your thanks, [both]. I am an angel from heaven who was sent to your wife in the form of a poor man, to ask alms of her in the honour of Jesus Christ, who was born this night, and who suffered the passion of the Cross for the human race. She was not satisfied with refusing me, but she abused me also. You shall receive a great reward for your alms, but as for your wife she shall not be long until she is standing in the presence of Jesus Christ to give Him an account of the way in which she spent her life on this world." The angel departed, and Patrick returned home. He sat down, but he could neither eat nor drink. " What's on you V says the wife, "did that stroller do anything to you V "My grief! it was no stroller was in it, but an angel 298 -oo cuipeA-6 CU^A-D i pioCc tiume Le t)eipc oj\c i n-onoip -o'Top A Cpiopc, Agup ni fiAitt cu pxipCA Le n-A eiceAC, gup rfiApLAig cu e Le T>foC- AinmneACAib. Anoip, ni'L -o'Atn AJA An cpAogAL po p..A"OA Agup i n-Ainrn "Oe, suit)im cu, t)eun upAit) ttiAic t>e." " t)l T)O tope," AJ\ pipe, " pAOlLim go OpACAlt) CU CAit)t>pe no gup CAiLl cu t)O C1ALL, Agup T)IA O|\c nA Ap t)ume AJ\ bit o'fAgpAt) ceme rhAit mAit AS jut AmA6 'p^ 11 cpneACcA i n A (-oume p-^LlpA) ACc DIADAI m6^An ceiLLe -oo bl AgAt) AjMAttl ! " "ttlunA ngLACp-Ait) cu mo 6oniAifLe, (ieit) O^AC nuAii\ ftei^eAp cu m^Ll," A|\ PATDJIAIS, A6c ni Aon rhAit Ann A 6Amc. tAinis t1ox)LAi5 beAg ni pAit> An ft A |ieit)ceA6, t)i pi bot>Ap Asup t)ALl. Oit)Ce An 'OA-tA-'oeus niop peut> pi A leAbA -a'pAsftAiL, Agup tti pi Ag |\AfhAiLe Ag f\At) " CAt>Aiji "oeific -oeifc T)ei|AC ooit), CAtiAip gAC nit) 'p An C1 5 "661&, i n-Amm lopA CfiopCA." 'O'pAn p! CAmAtt mAf pin 50 -oonA, AH pomce An Mip i gAn CeiLL. CAinig -An pAgAj\c 50 mime A6c niojv pe Aon mt) t>o t)eunArh tei. An peA6citiAt) IA TO An pAgAfc cuici, tug pe An olA t)eigeAnAC Leip, le n-A cu|\ uiftpi. nA coinnLe, x^Cc muCAt) Afv An mbALt 1^*0. pUAt) -A tApAt) Afip, ACC ni LAp^At) -An pptAnncA bi 1 gCon-OAe ttlttig 66" IA*O. Ann pm pe An olA "oo 6u|\ uippi 5^" CoinneAL. ACc A|\ An mbALl from heaven who was sent to you in the shape of a man to ask alms of you, in honour of Jesus Christ, and you were not satisfied with refusing him, but you must abuse him with bad names. Now, your life on this world is not long, and in the name of God, I beseech you, make a good use of it." " Hold your tongue," she said, " I think that you saw a ghost, or that you lost your senses, and may God never relieve you, nor anyone else who would leave a good fire, and a good supper, running out in the snow after a lazy rap ; but the devil a much sense was in you ever." " If you don't take my advice, you'll repent when you'll be too late," said Patrick ; but it was no use for him to be talking. When Little Christmas [New Year's Day] came, the woman was not able to get dinner ready ; she was deaf and blind. On the Twelfth Night she was not able to leave her bed, but she was raving and crying, " give them alms, alms, alms, give them everything in the house in the name of Jesus Christ." She remained for a while like that, between the death and the life, and she without sense. The priest came often, but he could do nothing with her. The seventh day the priest came to her, and he brought the last oil to anoint her with. The candles were lit, but they were quenched upon the spot. They tried to light them again, but all the coals that were in the county Mayo would not light them. Then he thought to put the oil on her without a candle, but on the 300 oo UonAt) An -die le oeAtAt mOp Aguf tout) beAg nA"f. fA^AfC. CuAit) pAT>f.Ai5 50 -oopuf An , ACc niof. feut) f e *oul niof ptifoe. CuAlAit) fe A tteAn AJ; gAftAoil " T>eof\A1 nuAf O|\pA t)'Aon tout) t)6A5 nA|\ t)AineAT)Aj\ nA fuile Af AH 50 t)O|\Uf PAT)|\A15 Ann fin, AJUf lAfAt)At\ comnte. "O'pofgAit An c-eAfbog teif nA to^AitjMb, " HUAIH tofOCAf mife nA n-ufnAi$teA-6 CAb^Ai^-fe nA f6 Ann pn, "1mtij A AtiAm f AnAttl CfVIOfCAfhAlt i," A]A gUt, ACC ni Aon "otiine. An c-eAfbog Apif, <( 1mci5 A AnAm Cj\iofc- Af An CfAOgAt fo, i n-Ainm An AtA|\ uile- g t)o 6|\utAig cu, i n-Ainm lofA Cpiofc An $Aif Af -00 fon, i n-Ainm An Spiof.Ai-0 HAOHTI TDO o6if\ceA'6 Of,c." Sul A]\ freut) fe niof mo oo f.A* tAinig coif.neAC Aguf cinnceAC rhOp, bot>p.Aig- 301 spot the place was filled with a great smoke, ard it was little but the priest was smothered. Patrick came to the door of the room, but he could go no further. He could hear the woman crying " a drink, a drink, in the name of Christ !" She remained like this for two days, and she alive, and they used to hear her from time to time crying out " a drink, a drink." but they could not go near her. Word was sent for the Bishop O'Dufiy, and he came at last, and two old friars along with him. He was carrying a cross in his right hand. When they got near Patrick's house, there came down on them with one swoop a multitude of kites, and it was little but they plucked the eyes out of the three. They came then to Patrick's door and they lit the candles. The bishop opened a book and said to the friars, "When I shall begin reading the prayers do ye give the responses." Then he said, " Depart O Christian soul " " She is not a Christian soul," said a voice, but they saw no one. The Bishop began again, " Depart O Christian soul out of this world, in the name of the all-powerful Father who created you ." Before he could say more there came great thunder and lightning. They were deafened with the thunder : the house was filled with smoke. The lightning struck the gable of the house and threw it down. The 302 U\T> leif An cojtAn, tM An ceA<5 UoncA le t)uAil An cmnceAC bmn An age Aguf leAg pi i. UAUIIJ; An "oilmn AnuAf gup fAoiL nA T)Aoine gup An "ooriiAin T>O bi Ann. An C-eAfbOg AgUf An beiflC bpAtAp Af A f. " O A CijeA^nA *oo peip iorr.At)Arh- t)o tfdCAijie "oeAtic 50 c^6cAijieA6 uijipi," Ap f An "Am^n," Ap nA bjiAicpe. ciunAf beAg, A^uf 6uAit) An c-eAfbog 50 -oci An leAbA. CAini5 pAT>|\Ai5 boCc 50 CAoift eile nA leAbA, Aguf niof t>'pAT)A gup fopsAil An beAn A bent ftUAg 'OA^-'OAOt AttlAC Af. tei fit f6 i gcoinne ceine te n-A cup f6 Af Aif bi An t>eAti mAfb Aguf bi imdgte. An c-eAfbog uiinAigte of A cionn, Ann pn -o'lmtig f6 Aj;uf An beipc bp^tAip; (iuAit) pAT>|iAi5 AmAC te mnA T)'A$AII teif An oo nige, A6c nuAi|\ cAimg fe AJI Aif ni f Aib An copp le pAjAil bof n6 tAtl. t)i fpo^An 6ip ^AOI n-A mtnn- eAt Aguf T)'imti5 An ppojiAn teif An gcopp, Aguf ni'L Aon CuncAf Aft CeACcAp ACA 6 foin. 1f lonrdA f5 eu ^ A E^r cttp-fTof "oo bi AS nA c6rhAf\- f AnnAib i "OCAOib rhnA pA'opAig tli CiAfbAin. "OubAifvc f\oinn -oiob 50 fitij; A T)iAbAt teif i, AnAm Aguf co^p. Dut>Ai{\c T)Aoine eile 50 pug nA -oAome triAite led i. A|\ CADI Afi bit ni'l Aon CuncAf uippi 6 foin. PAOI 6eAnn miorA 'nA OiAig fin, tAimg An gAlAjt bjieAC Af nA pAlfdb AgUf pUAIjA flAT) Ulle bAf. t)l bj\6n An-triCji A|\ pAt>ftAi5, bi f6 'nA AOtiA^, leip pem, 303 deluge came down so that the people thought it was the end of the world that was in it. The Bishop and the two friars began at their prayers again. " O Lord according to the abundance of Thy mercy, look mercifully upon her," said the Bishop. " Amen," said the friars. There came a little calm and the Bishop went over to the bed. Poor Patrick came to the other side of the bed, and it was not long till the woman opened her mouth and there came a host of dardeels 1 out of it. Patrick let a sareech and ran for fire to put on them. When he came back the woman was dead, and the dardeels gone. The Bishop said prayers over her, and then he himself went away and the two friars, and Patrick went out to get women to wash the corpse, but when he came back the body was not to be found either up or down. There was a purse of gold round its neck, and the purse went with the body, and there is no account of either of them from that out. Many was the story and version that the neighboiirs had about Patrick Kirwan's wife. Some of them say that the devil took her with him. Others said that the good people carried her away. At all events there is no account of her since. At the end of a month after that the speckled disease (smallpox) broke out amongst the children and they all died. There was very great grief on Patrick. He was alone, by himself, without wife, without children, but he said " Welcome be the will of God." 1 The Dardeel, or Dharadeel, is a chafer or beetle with a cocked tail, the most loathsome insect known to the Irish peasant. It was he betrayed Our Lord ir, the Irish Legend. He it always burnt in Connacht. They call him a " crocodile " in English. 304 ifmAoi, jAn Ct^nn, toil T)e." ip 'tiA t)ixM$ pn iMol p e A pe -Afce,<\(i i triAinifcif. C^it pe A 5tip -puAif\ pe bAf Aoibmn. 5 t>umn-ne t)e-Ag- f 6 " police p oim 50 mO -oe n-Aon rip eiLe f AH i n-eif\irm ' t)-d UoiCce IA-O if t>e^5 "oume T>O i!)iulco(iA > 6 pe-Af *o6ifice p^oi gt^c mine no ). t)o C^n xxn c-^t^i|; UittiAt ceut> t)liA"6-Ain A'p OxS-fiCit) foin i 5^6 Aon A f tije 'f An fHot/At) An cei|vo A'f mol-AT) An ceAnnuije, ITIotAt) nA mitce A mAOin 'f A -peim A6c tnotAim-pe An "Oeitic 'f' Ari ceijvo t/e h-tmm-oe tjieic Di-oim tA 'nA oeij 'f me 5tAot)A6 nA VA ie f ion, 'f Ajii'r 5^" ftt^ "* molAim An -oeiiic 'f 1 >ri ieifit) if "oe'n t>o me 6 O ConCubAif* i "oo * O fSt 11 ' ^ m & n& tince f eo f uAf -oo f VIAI^I mo dAjiA ConcubAiji bAf, Aguf gtACAim An ocAit) f eo 50 ponnmAji te -pAX) com m6|t Aj-p ACA An 6Aiit ftn T>Am pem Ajuf "oo 6uif nA5 Ae-oe >l5 e i gConnACCAib. T)o bi re te pAt)A AJ cfwinniusA'D rgeut Ajtjf AbjtAn 6 5A6 Aon cf eAn-t)viine no cigeAT) c|ie bh'L'AC-1-uAin A -pAib A teitefo f tn Ai5e, Ajtif ni fiAib Aon JI-UTJ -O'A bpuAijt f e nAc ociubjiAX) f e x)Arii- f A 50 -piAt f onnmA-ji. ni bpuAiji me m6|iAn AbfiAn UAI-O, ACC meArAim nAc t^Aib Aon fjeutui-oe com tnAic teif AH An cAoib f eo x>e'n cSion- Ainn A5Uf CA A tAn ne nA fgeutcAib t)o pAi|( me tJAn!) te Ann mo " Sgeuluine 5Aet)AtAC." 305 A short time after that, he sold all that he had and went into a monastery. He spent his life piously and died a happy death. May God grant us a good death and the life That is enduring. ****** There are perhaps more poor people in Ireland than there are in any other country in Europe, but despite their poverty they are generous, free-giving and hearty , and few are the people who would refuse a beggarman for a ' lock ' of meal or a handful of potatoes. Father William English sang of alms in Ireland nearly a hundred and forty years ago : Let each one praise hovr he spends his days ; Let the tradesman praise and the merchant too, But a Beggar's jovial life is mine. Tis a life right fine, I tell it you. To-any if I frown at my luck run down, To-morrow I'm calling the quarts of beer. To day I may pine, but to-morrow brings win, And a Beggar's life is a life of cheer. 1 Here is a poem of the same sort which I heard from Pr6insias O'Conor 2 in Athlone,who heard it from a beggar- 1 Let each man praise his way in the world ; let the tradesman praise and let the merchant praise, let th thousands praise their property and positions, but I praise the Alms, she is the best trade. One day if Ibe with anxiety enfeebled I be the day after, and I calling the cans [drinking in the tavern], a day with wine, and again without a drop, and I praise the Alms, she is the best trade. 2 Since I wrote the above lines my friend Prdinsias O'Conor died, and I must take this opportunity of saying how great a loss his death is to myself, and to the cause of Connacht Gaelic He was for a long time collecting stories and songs from every old person who used to pass through the town of Athlone, and there was nothing that he got from them that he would not gladly and generously i^ive to me. I never got many songs from him. but I think that there was not a better story-teller this side the Shannon, and a great number of the stories which I heard from him may be found in my " Gaelic Story-teller." The heavens be his bed 1 806 6 eAfi--oein;ce T>AJA ti'Ainm peAt>Aj\ O CAtAfAig 6 cont)A6 HA gAillirhe. Hi pfofA flACctfiAf\ 6, ACC t>eipitn Ann fo e, AJ; puil nA6 tnbeit) An c6 t6ij;j:eAf 6 corh j\eit) Ajar ACA cum lo'Aft n"OAOinit> tnCjvA 5^ le tni-rheAf T>O CAiteArii Af nA t)Aoiniti boccA f o, t>iof iAlA. "bionn fiAt)5o tnmic 6otri te "oume 4f\ bit. II^C Cptut rhAit Ann fnA Unciti feo At! t)ACAC SUgAC S6$nA. ni't 6ji AjAtn, ni't fcofi AJATTI, tii't Ai^jeAt) Ann mo p6cA, ujAc f ojnA JA mAit)in i A\\ "OhiA A'f 1TlA|i fin b6i-6 me fujAc fojnA 50 uifijim &]\ mAix)in beifiim mite bui'oeACAf "Don re T)o cumxiAij me Ann fAn oix)ce Aj-up tug ftAn me 50 cop A An t/Ae. Cei"6im turn Aippmn beAnnutste h-uil-e mAit>in Ann f An nibtiA'OAin, AT)]itii5im lop A Cftiofc CA im' IACAIJI -pAn bpAition (?) Aj cojitnjeAcc mo -oeijice bi-oifti A5 JIA-O m'tj^inAigce A|t An rf t)ionn PAI-OI^I A|t bAti|i mo teAnjAX) Le |IAX> Annf JAC uite cij, ni bionn eAjtA j?AOi l/oifcm o^m AJ CBACC t>e'n cjtAtnonA, bionn pAitce Ann JAC cij ttoim An I)ACAC r"S 4c fojtiA. ni iAH|(Aim pUnt> nA b|iAitl/in ACC pop beAg jtAn oe'n Aguf co'o'LAisim com f otAp AC Ajup X>A mbei-omn i jcuifc An t)ix)im AJ Aiptins A|i [An] bptAiteAp IAIC] nA n-AmjeAt riAom, Ajup bionn m' AinjeAt-dunTOAc AJ f Ai|ie te mo iAoib. *T)'AC|iAi5 me An TJA tine pe6 te n-A nxieunAm niop bmne 6i}t bi P1AT) JtO 1 Literally. I have no gold, have no store, have no silver in my pocket, yet be I jolly and contented every morning and evening, I ask my bread of God, and He does not refuse me, so I shall be jolly and contented until my bones go into clay. When I waken in the morning I give a thousand thanks to Him who protected me in the night and brought me safe to the beginning of the 307 man named Peter Casey from the County Galway. It ia not a finished piece, but I give it here in the hope that anyone who may read it may not be so ready as some of our foreign upper classes are to disparage these poor people who " carry a bag." They are often as pious and sensible as anyone. Is there not good Philosophy in the following lines : THE MERRY JOVIAL BEGGAR. I have no more a golden store this sets the world a-scorning. Yet I be happy every night and merry every morning. Each day my bread I ask of God, He sends me not away, So I shall always merry be. till I be laid in clay. 1 I thank Him when I wake me up each morn, as well I may, He brought me safely through the night and lets me see the day. I hear each morning precious Mass, a blessed means of grace, And Jesus Christ I still adore within Hi sacred place. Upon the roads I pray my prayer, my thanks to God I pour, Good prayers I have upon my tongue to say at every door. No fear have I the night to pass, exposed to winter's rigour, For every house will welcome me, the merry jovial beggar. 9 I ask no bed, no sheet, no quilt a wisp of straw lay down And I shall sleep as sound and deep as kings on beds of down. I dream of Heaven, the glorious home where angels walk in white, My guardian angel at my side will watch me through the night. 3 a [C/. Friar Tuctts sbneAf, ni bionn pe buAn nA T)'A toptujcAcc teijeAnn nA milce A n-AnArn bocc Aft xi'f 50 teAgAnn p e rnAji An fneAdcA pAoi ieAp bjieAJ tiA jjietne, -Ace belt) An c-AtiAm bocc "O'A bAf^i fin* AJ pulAinj tiA peme. cuilteAt) Aim f An t>piof^ fo, ^6c m rhe-AfAim 50 06 m^n *oo tug xMi ConCuftAjKi "O-Atti-f A 6, xMfce^C 50 leCf! : ^5 f o 6. tiA peit Af Aitfiije [AJI] leAbvn-6 BAif, ACC cofAij'f 411 Am ' Innif T>O peACAi-6 t>o "OhiA A5up nA bAC te f AJAJIC nA f o piof A eile oo JTUAI^ m6 <5'n 50 |\Ait> Cfi |\^mn eile T)O gtAOt) f6 x3i|l AM nglOCA fO ni't [tn^c] siollAttiume ASS Ati 6)}113 fUAf A ttlAlfte AJUf CAbAlfl CUJAm An C-ACA1J1 "ttlAm, Ctwintm c|tei-6it mo bAif Agtjf 50 IUAC befoeAt) A cjiiAlt, peicim An t)Af AJ ceAcc "] bAjiAncAf fgniobcA Ann A An "OiAbAl/ Le n-A f AlAib, te mo cAiteAm 'f An le " 'S6 -oo *"5 There is no fear on me about lodgings on the coming of the evening. for there does be a welcome in every house for the merry jovial beggar. I ask no blanket nor sheet, but a small clean wisp of the straw, and I sleep as comfortably as though I were in the court of the king. I do be having visions of the heavens, the place of the angels and of the 309 I seek no gold to have or hold, for riches wear not well, And countless thousands seeking it have cast themselves to hell, For gold must melt like snow in Lent, before the breath of Spring, But the soul that courts it, it must die, a low unlovly thirg. There was more in this piece, but I do not think that it by right belonged to it. The last verse of it, as O'Conor gave it to me, was curious enough, it ran thus : Do not wait for a repentance on the bed of death, but begin at this present time, Tell your sins to God, and do not mind priest or friar. Here is another piece I got from the same. He said that there were three other verses in it, but that he had not got them. He called it Patrick Gilmurry and the Priest, but I do not know who he was. PATRICK GILMURRY AND THE PRIEST. [PATRICK.] Rise up, Mary, and go and bring me the priest this minute, I hear my death-bell a-tolling, and I shall not long be in it. 1 I see the Death coming with his warrant unrolled in his hands And hard at his back I can see where the Devil stands. The priest saluted and came in with a " God save you, Patrick." saints, and my guardian angel does be watching by my side. I have no regard for riches, they be neither enduring nor.complete : seeking them the thousands let their poor souls go astray, and sure they melt like the snow under the fine hat of the sun, but the poor soul shall on account of that, be suffering the pain. J This translation, though rudely versified like the original, ii so nearly literal as not to require another. 310 [An t>iox> meipneAC AJA-O, ni't bAo^At bAip o\cc 'p An Cuifi t>o triuini5in i n-lof A Cfiiopc Ajuf [i] tDuijte A mAC "Oeun ^Aoifoin triAic Aguf stAn t>'AnAm o [-00] peACAi-oib i 'o'AnAm 50 CACAi|t "Oe nA 5t6iji[e]. tli't c AJ innpeAcc nA pijiinn', bei-oeAt) 1 n-ip|iionn gAn riiAitt, CA An "OiAbAt A5f An t)Af i VACAIJI peuc iAt>-fAn c tli'L cot|i -O'A ntjeAtinAf A^IAITI nAc bpeictm 50 foile 'SAn teAbA^t mo-p CA i tACAiji An Ai|fo-b}ieicim Top A |?eicini ipfnonn pofSAilce m&p riiuji r>e tAfAiti m6^\\ "661115, Ajuf tTlAC T)e 'nA fui^oe Aft neult tioncA te peitig, UA piAt)tiife fio tAix>i|i i tn' AJAIX), ni'L Aon Cfuit AjAm te Ace mA CA curiiA^c AH bit [An flt't curiiAcc AjAm te fpAf fAJAit xiuic, Adc, nix> niof TDeun jniotri qioi-oe-fcuuJAi-o Ajuf ni bAOJAt TJUIC cuicini 'f An Aft, beAnjrAi-6 mife mAiceAriinAf TJUIC i n-Ainm iof A bAf A|i fon peACAit) iomtAin An emit) o S fo AtifVAti xjiATftA eile t)o ^UAiji tn6 6'n t)o CuAlAit) 6 AS f eAn-rhtiAoi DO fugAt) 'f t>o cog- lAf conT)A6 ttluig-Gd "Do rSffoti m & cum t)e o t>6Al f eAti-rhnA i n-Aice le 5P C ' Scon-OAe nA tirhe mA|t An scfeATinA. CofAigeAnn re mAf tof Ai An c-AbfxSn fA]A-Aitnijte fin SeAjAn O T)uitti|i An jleAnnA, A6c ip eugfAttiAit Ap ^ATJ An CUTO eite t>. UA fe CfUAilUgte 50 mop, Agup if CJAUAJ nA6 tipuit t*e i gceAjtc AgAm Ann f o. "Do 6uAtAit) me An Ceut) |VAnn *oe f e6 cuig btiA'onA tieAg C fom AJ peAp 65 ^lumn tiitrhAf IAITM^, t)o CAf At) opm A^ f ti At>, 1 ClA|VJ\Alt). 1f ttlAp fO DO bl f e 311 [THE PRIEST.] Keep a good courage, Patrick, there's no fear of death at this moment, Put your trust in Mary Mother and in Christ's blessed atonement. Of your eina great and small make a good confession before me. And your soul shall mount certainly to the city of God to glory. [PATRICK.] Father, that is nob true, for it is hell is before me The Death and the Devil I see them stand in the doorway, Every crime I committed, each thought that had sinful bias 1 see in the Arch-Brehon's book, Jesus Christ's, who shall try us. Hell I see opened like a wall of great red fierce fire. And the Son of God on a cloud with a face of ire, And witnesses too strong against me, and no hope of grace ; Oh, if you can, Father, ask respite for one little space. [THE PRIEST.] I have no power of respite, but better by far, Make an act of contrition and fear not where devils are, In the name of Christ Jesus forgiveness to thee I am giving, Who died for the sins of the entire world of the living. Here is another religious poem that I got from O'Conor who heard it from an old woman who was born and bred in the middle of the County Mayo. I wrote down some of it from an old woman in the County Galway also. It begins like the well-known song "Shawn OThvyer a' glanna," but the rest of it is completely different. It is very much mutilated, and it is a pity we have not got it right, here I heard the first verse of this fifteen years ago from a young, handsome, vigorous man, that I met upon a mountain in the countj Kerry. Here is how he had it. 312 6ifcit> tiotn te feAt 1nne6fAX> -oxiic CIA CAitteA'o, O T)uibiji ATI jteAnnA gAti CHACT; A|< A ghame. CUAI'O AnO1f A CApAtt A COin A 5ATJA111 'f A tACAHI go ooriiin* f.AOi c]\e t>'A JCAJICA-O, tli't T?iof CA 'n JAb An c-AnAm t)i i ti-Au cAt A cleib. O 'OAtAig gup -ouine T-A|\ i tTlAj-eAltA i 5Con*OAe CofvcAig T>O jtmne An f o 1 OCOJTAC. tTJA 'f pO|\ pn if f,ut) Aifcex\6 e "oe -o'pAjAil ^5 feAn-rhnxxoi Com PATM fin 6 ^ic A fo m^j\ TDO ti fe o T)uitim tiom A'f innfeotAtJ -OAoib CIA 'Se SeAJAn niAC 'OAIJI A' AijieArii A|i A CA A CU, A JAX)A1{1, 'f A CApAllt, 'S A ceAnn 50 x>oiriiin i CA '|i gAb An A fctetb. cAom cium An ctATJAijie [An] t)Af, if cAOin A bi'oeAf A t n6f An cf AoJAit-f e A6c Anoif 6 rAtriAoit) te 50 |iAib o|t|iAinn stiA'o An *T>o iAbAitt fe An pocAl fo mA|i "50 t>Ai5in " "dine. ceA^ mA|i down \ gConnAccAib e. t" AH A Jem," oubAtf.c fi. 313 Listen to me for a while And I shall tell you who was lost [i.e., died] John O'Dwyer of the Glen, With no talk his of game, How now his horses went And his dogs, his hounds, and his ducks, Deep under clay, cast out, There is no knowledge of where the soul went That was in the bright dwelling of his breast. John O'Daly says it was a man named Warren, in Mallow, in the County Cork, who first composed this poem, If this is true it is curious to find some of it so far from the place of its composing, Here is how the old woman had it: JOHN O'DWYER OF THE GLEN. Come round and listen all, and I'll tell you who has fallen, 'Tis John O'Dwyer a' glanna Whose state waa of the best. His dogs, his hounds, his horses, And he himself are corpses, But where is now the soul gone That housed in that white breast ? Death is a coward sneaking, He comes upon us creeping, lie falls upon us sleeping, A cold unwelcome guest, But now, since we must answer, Let ue receive the clergy, | " An nor HA CAOJAile " x>u6Aiftc pi. $ " Tlo AH dvincio nA r5 eu V x>ubAinc pi. tit 6x1151111 50 niAit fin. 314 AJI uAtji AJA mbAif nA go n-AfVO 151-6 flA'O Afl n- SUAf 50 flA-OAtfC nA bflAICCAf tlA [.Acc] ceut> 5loiji -ouic-fe A CA JO CUtTlACCAd Atltl fAn If btiAn f loftttn'oe e An c- t)o ftAin cu teAc 6'n f A05AL.* 1f cu 6eAp SAC m-6 -OA 'ji ceApAx [T)o] cum An c-Aeji 'f Asuf t5 xuiinn nA tTlAti foittre 1f beAj te fA-6 nA Ajuf cuj Se ooib "Do CUAIX) A\\ u5t>Ai A|i nt>enAm AmAc A leijm. flAi|i ti5 stiiAnt An cfArii|iAi-6 t go sctiumnijix) A scui-o meAtA ' SCOrilAlft A 6A1CC6 SAn 'S 1AX) luce nA n-u|inui5eA-6 molAim, tlAji -oiutcAis jiiArii An f5AbAlt, An mAi5X)eAn pltijiAc cAitceAC. [If i mACAiti ttlic t)e.] flAfl 6A1C flOXDA ff<6t nA llACA MA f6|puit CUIT) *oe'n ibiofA Cf\UAiltigte Aguf CUIT> CAiUce. seAnCus nA n-AitneAC nAorhtA. An gcuAtAi-o f ift f eAnAcuf nA n-Air|ieA6 nAorricA no An pAif mop o'putAing l 'Se f AbAit Siot 6A5A Aft nA A{i ipjiionn fAl/Ac nA nxieAriiAn pio|i|iui'6e. [niAC T)e.] "nAc mon An CfiA5 A ocivtcpAi-o 'f A T)o Lei^eAn 50 h-ipjuonn A-p beAjAn /A AtAi|i CAT) e An T)tiAif no An mo T)O jt-ACfA A|l 1OmtAn fil-eviOA T)O tTluiriineAc = t "gAn Aoibmn x>eif no Aep " t)ubAiftc fi. \ " CuAfD f e r uA r>" "o^bAittc ri. 317 Till He was born poor In the cold manger of the ass, Without rest, without happiness, Without any comfort, without air. O Christians and friends Make a resolve in future [To follow] the things the Child did, When He descended on the earth With love for us altogether. When He came down in pemon He took no lease of land, He did not go to the hunt with the riders, He did not ever love games, He never sat at court or hall, Or in the tavern drinking ale, But the thin spring-water. Here is a piece from Belmullet in the west of the County Mayo which I got from O'Kearney, a schoolmaster there. It is evident that it is only a fragment, and that some of it is corrupt and the rest lost : THE HISTORY OF THE HOLY FATHERS. Have you heard of the offer that Christ once offered, Have you heard of the passion that Jesus suffered, To save the race of Eve from burning, From hell and the devil and pains eternal ? * [THE SON OF GOD.] " Must all who have come or shall come go shiver, For cause so trifling, in hell for ever ? Father what price or what satisfactions May save the race from their sinful actions ? " 1 Literally : Have you heard the history of the holy fathers, or the great Passion which Jesus Christ suffered, it was He who saved the race of Eve from their great pains, from foul hell, of the eternal demons. a " Is it not great the pity, all who shall come or have come, to let them to hell for a little cause ? Father what is the reward or the 318 [-01A.] tli jjtAcpAt) Aon t>uAip Ap bic nA mop-p Ap/vo Ap pon pioL eubA tnte x>o pADAit, Ace pint true pij, S Ari co't 1 S An c *m [Ann] "OO T^pCATD put A OFUIjpIt) plAX) T)e.] O 'x\CA1t< CA1CF1T) CU f m pAgAlt, A*f 50 tipuijpi'o fiAt) mAiteAiTinAf Ajuf cuAix) fe Ann fin 6 JAijvoin p f e "6e pein* An pAip Ann. bi f6 cup fotA TJ'A riiAtAix)' eom A'T peAt)Ati. " CAJI dugAinn A jf A-O " 5o[?] T)O -ooccAr mop A SeunpAit) t)o Beut me Cfii h-uAipe poirii mAiT)tn." Ann pin joil Coin, 50 tlAc mAic nAp joit tTlAC *Oe 6 bu-6 Aige ti CA mo cpoit>e Ap epic A'p mo jviAtAin A' Le rneAt) An pcpoicce seADAp me "O A lflic, nAp jeAtL ru putAinj [tTlAC t)e.] A AtAip Ajup CAirpeAt) A o f o T)An t)e<\5 pio|\-fimplit)e -oo ^uAif m6 6 f e^n- -oo tM i *"teij pe -oe Aon " -oubAipc An peAp A5up "50 5Aipx>in." great satisfaction which thou wouldest take to save the whole of the race of Eve ? I shall not take anj reward at all or great satisfaction for saying the entire race of Eve, but the blood of the Son of a King, without crime, without spot, to be poured out before they shall find pardon. 319 [Goo.] I shall ta^e no price nor no satisfactions To save the race from their sinful actions, But a King's son's blood who is guiltless and stainless, For that alone may I hold thorn blameless. [THE SON OF GOD.] " Thou shalt have it, and welcome, King of Heaven, That the race by Thy gract may bt all forgiven,'' Then Christ went down out of Paradise Garden And suffered the Passion to gain us pardon. ****** When he was pouring blood from His white brows John came, and Peter, " Coine to mo bright love," " For all thy great confidence O Peter Thy mouth shall deny Me Three times before morning," Then Peter wept And John, sorrowfully. Is it not well the Son of God did not weep, since it was He had the cause [for it] ! " My heart is shaking and My shoulders bursting With all the rending I shall get to-morrow." [GOD] " Son didst thou not promise to suffer ? " [TiiE SON OF GOD.] " I did, Father, and I must do it." Here is a very simple littlo poem that I got from an old blind piper in the County Roscommon. ' ' O Father you must get that and welcome, till they shall get forgiveness and grace." And then He went from the garden of Paradise, and assumed (? the Passion upon Himself [LiteraUy . " laid the Passion off Himself," and this would make sense if the reading 50 " to the garden " be right, only the lines must then be misplaced ] Y 320 "DA mbeit>mn-fe 'fAn bflAiceAf nAf. briefs mo fjeut flo AtneAfs nA n-6AfbAl TIA n-Amgiot A'f nA nAotii, Ag CAbAlflC mot/At) AJttf bui-6eA6A1f 730 AOfl ttlAC T)6, Ajtlf gtoif; tlA bp/lAICCAf go DpAJAlX) fiot 6Ab'. 'S gup peACAc bocc mife CUAIT) i x>ctieAf* Af " te pmuAi'nreACAio mAttAccAib Ajtjf Ati-coit An CA fuit AgATn te ITUnfie A'f te jiij jeAt TIA go l.eAfocAi'6 me m'AtiAm 'f A bpuit |i6mAm r>e m' f Ajuf peicptmit) pot A'f peicpimit) e6in, nA h-eAfbAit 'f TIA li-Ainjte 50 teoji, ieigi-o fib AH PCACA-O r>a jeobAi-6 fib ATI me cr\i tvAinti eite T)e'n piof^ ceuT)nA 6 O CAtt^oile 1 n-1ot\j\uf i gConD-Ae Ttluig 66, An jcttunn fib mife A ctAtin A-OAirb Ajuf AO tlA 'OetlTIAI'O ATI peACA-6, TMA'f Alt lib 6. Acr oeuTiAi'o bu|> bfAOifx>m 50 h-uriiAtt leif An 'S gun b'e ftAince An AnAm' An beAnnuijte A bpuit mnci fuit Ajf feoit/ Cotip Ajuf AnAm A|t SlAnuijteori'. A lOfA rhitif x>o ceufAt) beo Coitnifice m' AnAm' o|tc A SlAnuijceoijt, 1 Literally : If I were in heaven would it not be fine, my story ! or amongst the apostles, the angels and the saints, giving praise and thanks to the one Son of God, and the glory of the Heaven may the race of Eve get. And sure I'm a poor sinner that went into treason against God, with the thoughts, the course and unbridled- will of the world. I hope to 321 IF I WERE IN HEAVEN. If I were in Heaven my harp I should sound With apostles and angels and saints all around, A-praising and thanking the Son who is crowned, May the poor race of Eve for that heaven be bound ! l Sure it's I'm the poor sinner who spent all my day "Mul the lusts of the world 'neath the vile world's sway, But I hope yet in Mary and the King of the Graces To amend my poor life in this world while my race ia. We shall see Peter there, we shall see Paul, We shall see Mark there and we shall see John. Apostles and angels are plenty before you, Forsake ye your sins and ye all shall find glory. I recovered three more verses of the same piece from Martin Calally, or Caldwell, in the County ilavo. as follows : Do ye hear me, ye race of Adam and Eve, Forsake ye your sins if ye wish to live, Confess to the clergy and humbly repent For the health of the soul is the Sacrament, The body and soul of our Saviour is sent In tho flesh and the blood of the Sacrament, Sweet Jesus, tortured by wicked bauds, I place myself in thy gracious hands. Mary and the bright King of the Graces that I may amend my soul and all of my life that remains before me. We shall see Peter and we shall see Paul, we shall see Mark and we shall see John, we shall see the apostles and the angels in plenty, and if ye forsake your sins ye shall get the glory. Do ye hear me, race of Adam and Eve, do not ye commit sin if ye desire it, but make your confession humbly to the clergy, and sure the health of the soul is the Sacrament. The Blessed Sacrament in which is blood and flesh, body and soul of our Saviour, sweet Jesus who wast crucified alive, the protection of my soul on thee, Saviour. 322 n AITIAC Ann fAn LA, 6onnAittc fi An -OAll Aguf An Cfteij; Ann A IAIITI. 00 buAil fe builte AJI An 5C|ioi-6e 61 ft/An, TlAc tn6ft An ofnA f.inne Rig nA ngjiAf ! AS fo nA t>eiC n-AiteArmcA IDAJV CA pAT) AJ 5^6 uile 6ume, tig liom A pA-fr, ttpuil gAe-oeitg Aige i gCon- CiieiT> A rinc i nTDiA 50 HA cAbAi|i Amm "Oe A T) An cfAoifie mA-fi if coi-p, OOt)' ACA1|1 A'f DOT)' rilACAIJI 11 A -oeun mAtit)A-6, SCUT), nA t>|tuif, MA piA-onuife bjieije i n-Aon cuif, HA fAncAij beAn nAc IBAC pein CtAnn t)uine eite nA 'Aitinei\ fo Atioif r\A T>ei6 n-AiteAncA cu|\t<\ i tro^n, tnife 1^*0 6 ttl^c Ui CeAjAnxMg 1 mt3eut-rhuiteuT) ttluij GO, -oo ]:UAI|\ lAt) 6 feAn-feAjA t3o6c n-AiteAncA. C|iett) A rinc i n'CHA 50 jl/An 'Se -oo teAf e A cuf. i fuim, 'S bu-6 h-Aoibmn xmic tA nA cu neArii -O'A cionn. CAbAiji Ainm T)e jAn fit, ConjbAij A JtiA'6 mA|i if coi|i, O o'putAms fe -oiitn-ne An pAif If cf.uAi-6 An CAf gAn LeAnAriiAinc -06. The Virgin rose out in the day, and she saw the blind man and, the spear in his hand, he struck a stroke on the heart that was sound, is it not great the sigh that the King of Grace gave! [NoTB. The soldier who pierced Christ's side is frequently alluded to as the Dall or the blind one. If is said no one could be found to pierce His side with the spear except a blind man who could not see Htm. Some of 323 The Virgin arose, she arose with the day, And she saw the Blind Man with the spear to slay, He smote on the heart that was sound in its place, --How heavily moaned the King of Grace ! 1 Here are the Ten Commandments as everyone, I may say, has them, who speaks Irish in Connacht. THE TEN COMMANDMENTS. Believe my son in God, purely, Do not take God's name without cause, Keep the holiday as is proper, Give your father and your mother hoi D > not kill, steal, or commit adultery, Or [give] false witness in any case, Do not covet a wife who is not your own, Another person's children or goods. Here now, however, are the Ten Commandments as I got them in poetry from O'Kearney in Belmullet in the County Mayo, who got them from a poor unlearned old man that was in the same place. THE TEN COMMANDMENTS. Bolieve my son in God for aye Belief thy stay and prop shall be, And on the dreadful Judgment Day In heaven I pray thy place to bo. 2 The name of God, without a cause, Oh ! pause my son, before thou take, He suffered death by cruel laws And bore His passion for our suko. the sacred blood touched his eyes, and he recovered his s-iyht and was coin-cried. This story it still repealed. There appears to have been a certain quantify of legend gathered round Ann.] 3 Literal/ y : Believe, son, in God purely, it is for thy good to take account of Him, aud it shall be happy for thee on the Day of the Spoils , thou shalt get heaven on the head [on account] of it. Do not take the name of God without a cause, keep His love as is proper, He suffered the. Passion for us, it is a hard case not to cling to Him. 324 mAf\ if 1 coifi oibjieACA mojiA An ppiofiAiT> riAOim, tli't f1Of A^AX) mA'f Af\T> 'OO jtofl .An mbeiteA beo AJI An meAt>on -01-66'. -OO X) ACA1J! 'f -00 T)' rilACAIfl OnO1]1 'S [-00] jA6 Aon neAc AJI b'e A HA meAll/CAU cu te neicib An A'f ceAngAit te pefom -oo DA t>eun coix>ce niA-pbAT) ctAon tlA A 6t fAOJAlCA bAIHC TDe SmuAimj A|i AiteAnncAib An CAimj ci5 tTlAOif o flA oeun tufA [coi-ode] t'S A] fufAcc -ouinn -oo teAcc gAn 6, tYliAn nA cotnA cuip Af gcul IDA bitbeAnn DO ouil te ptAiceAf t)e. A-coit)ce nA !f S 64 ! 1 ! 1 At1 ^eim teispeAji teAC, CA|1|1 te TJO CACA|1 pelt), HA ceix) tje teim Ann f An " c^Ap." l?iAx>nuife bjieije 1 n-Aon cuif tTlA fe -oo fwn teAnAriiAinc -06 JeobAit) cu A tuAC poijibce 1 n-ipjiionn fiop 50 teo x>eo. Seo IA-O AiceAnncA An jug *Oo cuitteA-6 cugAinn niAfi ciAtt-tom, CAbAijic Ai^e ooib if peAftfi An ciAtt 'DA CBAC nA bpiAn -00 toJA'o |iotriAinn. * 11; rui5irn An tine peo 50 mAit. i Keep the holiday as is proper and the great works of the Holy Spirit, thou dost not know, though thy voice be loud, whether thou shalt be alive by the middle of the night. Give to thy father and thy mother honour, and to everyone whose right it is, do not thou be deceived with the things of the world and bind thy bundle with effect (?) Never do corrupt [or partial] killing, nor take his worldly fame from anyone, think of the Commandments of the King that came to Moaes from heaven. 325 And holy keep each holy day Alway within the spirits bound, For know thy soul may pass away And leave thee clay ere midnight sound. 1 The honour tht is always due To father and to mother give, Who should be reverenced, reverence too, Let not the world thy heart deceive. Commit no murder, do not slay, Take not away man's worldly fame, These words contain our King's desire, That once in fire to Moses came. In sensual sin thou shalt not fall Fly from it all though sore the wrench, Dost thou to heaven indeed aspire Lawless desire forever quench. Take not in theft through greed or sport For life is short and death is there I Touch not, I say, another's hoard Incline not toward the devil's snare. Bear no false witness, speak no lie, (Our swift words fly the soul before,) False witness drags us down with it To hell's black pit for evermore. These the Commandments of our King And these shall bring us on our way, Better to bear his laws in mind Than find ourselves a demon's prey. Do not ever commit adultery, and how easy it is for us to come [do] without it, put back the desire of the flesh if thy desire be for the heaven of God. Theft for ever do not commit, short is the course that shall be allowed thee, come with thy own gatherings [savings] : do not go of a leap into the trap. False witness in any case, if it be thy desire to stick to it, thou ehalt get its perfect reward in hell below for ever and ever. These are the Commandments of the Kiug which were sent to us as intelligent provision (?) It is better sense to take heed to them, than to choose before us the house of paina. 326 1f copfitiil nAC bjniil cij\ Ap bit J f An GojtAip ( ;, b'efoif, T>e Cuit) -oe tif. HA h-eit>eciA no t)e'n Ann A bptnl An meAf ceA"onA Ag nA "OAoinib A|\ geAnmnui'oeAec Agu^ Af jlAine nA mDAn, Agu^ ACA ACA i sConnACcAit). Ann p An At>j\An pio|\-CAom cL(5riiAit fin, A CopAijeAf : "CA me fince A|i TJO tti^mbA," A-oei|\ An peAf* DO bi 1 ngf At) teif An mAig-oin -oo f nA SAC IA tiom 1 T)o ciorm beic 1 A 6i5-beAn 'f cu mAjib; -o Att An tijAOic x>utc A'f oix)iOTin -ouic 6'ti ciitriA geAji mo ctioit>e-fe Cu beic f iof Ann f An nAi|i if -0615 te mo go mbit>irn-pe AJI mo AJI TOO cuAmbA 'f eA- 6 bi"6im fince 6 oi-oce 50 mAit)in ; AS cuf fiof mo 6]iA-6cAin A'f AS ctttiA-o-jol, 50 Cfie mo cAitin ciuin T)o t,WAX)A-6 tiom 'HA ni't AH peA^ bjionAC gAn fAfAt), Af pAT>, CuirhuijeAnn f6 A|\ geAnmnuit)eA(ic AIT ce t)O bi IDAjlb. * Literally : The priests and the friars are every day in auger with me, for my being in love with thee, maiden, and thou dead. I would protect thee from the wind and shelter thee from the rain, and 327 It is probable that there is no country in Europe nut- side, perhaps, a part of Switzerland and the Tyrol, in which people have the same veneration for the chastity and purity of women as they have in Connaught. In the pathetic and well-known song that begins " I am stretched upon thy tomb " the man who was in love with the maiden who had died says : The priests and the friara Wear faces of gloom, At me loving a maiden And she cold in the tomb. I would lie on your grave-sod To shield you from rain, 'Ti3 the thought of you there That has numbed me with pain. When your people are thinking That I am asleep, It is on your cold grave, love, My vigil I keep. With desire I pine, And my bosom is torn, You were mine, you were mine, From your childhood, my atoreen.* But the mourner is not entirely left without comfort when he remembers the purity of her who is dead. the bitter melancholy of my heart it is, thee to be down within the ground. When my people are certain that I am [lying] on my bed, it is on thy tomb that I do be stretched from nightfall until morning. Reasoning upon my hardship, and bitterly-lamenting and sorely, for my gentle courteous girl who was bethrothed to me when a child. 328 .An cuiriim LeAC-fA An oit>ce T)O blOr-fA AJUf CUf A PA bun An cftAinn 011^151115 'S An oix)de A5 ctift cuipne, CeAt) motA-6 te h-iopA HAC nT)eAjinAniAii An -mitteAX), 'S 50 ftpuit -DO cjioin niAi5t>eAnAif cjiann foittfe op TOO comne. 'Oo ConncAtriAfv Ann f ^n f5 eu ^ *oo ^"5 we fu^f Aft An, mAjA "outtAifc An UigeAfuiA 50 nT>eA|\- An feAn-ttieif5teoifi -oo ConsbAig beAii 6 otc, niof tno -oe rhAit 'nA nA fAgAiftc pein. Ag fo fgeul eite AS cup AH fAuit) CeA*onA i n-urhAil oflinn, Aguf AJ mAfi nA6 f\Ait> f6 i gcurhACc Ag Aon JIUT) An Oije pem An Djioc-fpiopA'DfAtAC TIO t)it)if\c 6 tig nA tnt>fVAtAit\. PUAIII m6 An fgeuL fo 6 P|\6m- fiAf O ConCutiAjA Aguf niop At|\Aig me Ann A6c pocAt no TIO. tli'l fiof AgAtn CIA UAit) pUAi|\ feifeAn e, 6if\ t>eAfunAT) me A frtA^fiuige t>e. CA 5|\eAnnAmlACc Ann f An gcAoi Ann A ocAifbeAncAfv leifg, meifge, neAtti-fuim An piot>Aij\e, oip ip m6it)e teif fin peAbAf An Aon t>eA5-5niomA AriiAin T>O pinne re. Ann fAn Aimpfi, A bpAt) 6 foin, t)i ceA6 t)e E>jvAit- A|\ b{MiA6 IOCA x\iU h-inte tA 'jvm mbtiAt>Ain A mbionn An feiTteAt) 6 "oeAf . t)i nA bfv&icf\e 'nA 5C(5mnuit)e Ann fAn cig fin, bi fonAf 1 n-ifunn, Agtif if iomt)A 65AnAC "oo Ggtuitn 6 nA bjvAifcfeACAit> J f At1 C1 5 f lfl nAorh Ann fAn titplAiceAf. but) gnAtAC te -OAomit) nA mtJAilceAt) C|\umniu- Aon IA ArhAin fAn mbliA't>Ain Cum A fAiO C|\oit) Agtif AJ\ m6f nuAi|\ tii nA i ttvfteAt) nA t)|\Aitfve AmeAfg nA 65 te -oeAg-f omplA t)o tAt>Aif\c T)6it> -j le nA tf.oiT) i 6 eACfiAnn. t)it)eAt) pioUAifviiie, f.i*ol6itAit)e, Pf clAiftfij;e Aguf bAifT) Ann, AJ An bpAcjiun, m^|\ Aon te f.i|t C|\oinpA Aguf f.ip te h-A"6A|\CAiti-ceCit: bit>eAt) feAn A5f 65 cjunnnigce Ann, A5Uf t)it>eAt) At)|iAin ce<5t 'OArhfA Aguf fpC^c Ann A meAf 35. ACc I5i AtfiugAt) mC|\ te ceA6c, Aguf tAimg f e 50 cpom. Rmne "onoc-fpiOf-AT) eigin A tieAtAC AniAt 50 toC -cof A6 1 j\io6c cuttAig "buito T -piActAit) Aif Corn f.At>A te pice Agtjf Com geufi te t)A|\j\ f IIAtAITie. Aon tA AmAin CUA1-6 nA bjiAitfie Am AC te fiutiAt AH t)fiUAC An toCA. t)l CAtAO1|\ geAjlftA Af An cimCiottpCectioig 6'n mbfuiAC,A5Uf CfeA'O'o f 1AT) 'nA f Ult)6 Ann fAn 5CAtAO1j\ ACC CUttAC tnOjA T)Ub. 1 Hence the name ar-lar= slaughter-site, called in English Urlaur (floor). The remains of the monastery is on the brink of the lake of the same name in the County Mayo, just inside the borders of the County Roscommon, and about four or five miles from the town of Kilkelly, There are several places called Urlaur in Ireland, meaning " level-ground." " floor," or " area," and the derivation from dr is evidently a piece of folk-etymology. It was built by Edward Costello 331 them every day in the year that the wind he's blowing from the south. Whilst the friars were living in that bouse there was happiness in Ireland, and many is the youth who got good instruction from the friars in that house, who is now a saint in heaven. It was the custom of the people of the villages to gather one day in the year to a " pattern," in the place, where there used to be fighting and great slaughter 1 when the Firbolgs were in Ireland, but the friars used to be amongst the young people to give them a good example and to keep them from fighting and quarrelling, There used to be pipers, fiddlers, harpers and bards at the pattern, along with trump-players and music-horns ; young and old used to be gathered there, and there used to be songs, music, dancing and sport amongst them. But there was a change to come and it came heavy. Some evil spirit found out its way to Loch Urlaur. It came at first in the shape of a black boar, with tusks on it as long as a pike, and as sharp as the point of a needle. One day the friars went out to walk on the brink of the lake. There was a chair cut out of the rock about twenty and his wife Finola, daughter of the O'Conor Doun, for the Domini- can Friars, and was dedicated to St. Thomas. The Dominican* settled in it about the year 1430. On the dissolution of the monasteries it was granted to Lord Dillon, and has now with the rest of his enormous property been bought by the Congested Districts Board, for distribution among the tenants. We are told that there was once a town there, but there is now no trace of such to be seen. This monastery being in such a retired spot was set aside for tha reception of novices throughout Comment. The ' pattern ' here spoken of used to be held on the 4th of August, St. Dominick's Day. 332 Til f,A!tt f.1Of ACA CfeUT) "DO t)1 ATM, AgUf T>UOA1f,C CU1T) ACA gun mATDAt) moft tnf5 e " $i Ann. ACc m fiAttA'DAp A t>f.At) 1 n-Amj^f *O'A CAOib, niAf. teig fe f5f\eAT) Af no ctiAlA T>Aome feAcc mile Ap JAG t)'eifig f6 Ann fin AJI A CofAitt-*oei|vit f 5jieAT)AOit Aguf AS t)Arhf A A^ peA"6 cuptA uAifi. Ann pn teirn fe Ann f An uifge Aguf ni cuifge ^mne f e fin 'nA "o'eifMg fcoiftn rhof, "oo t!)Ain An ceAnn *oe ceA6 HA mt>f\AtAif\, Agtif Tie 5A6 tnle teAC i tjpoigfeAtc feACc mite "oo'n AIU. "O'eifij conncA t>oft)A AJ\ An toe *oo An c-tnfge pee c|\oi fAf 'f An A $r- / ^ knri f ln An cemceAC Aguf An coi|\neAC, Aguf f Aoit litnte t>uine 50 mbut) e T)ei|\eAt) An T>otfiAin no t>i Ann. t)i oofCA'OAf Com m6|\ fin Ann nAC t>f.eAT)pAt) T)ume A tAifi fem "o'^eiceAt -DA gctnff-eAT!) fe AmA6 foime i. CUAlt) nA t>flAltf,e AfCeAC Agtlf tOfA1 f1AT) Ag f>A"D u|\n'fOf5Alt A Getll AgUf CUIfA AmA6 At t)Ant) Af. Uof AigeAT>An Af\ An mCimiT) Ag fvit Anonn Aguf AnAtt Agtif Ag f gfioc com n-Afo Aguf *OA mbeiTJeAt) HA f CACC mt>Aif of.f\A teif An ocpAf. t)i eAgtA Aguf longAn- CAf A^ nA t>f\Altflb, Agtlf m fAlt) f^1Of ACA Cf>eut) T>O but) coi|v T)6it -OeunArii. tAinig An cAboit) i tAtAi|\ Oj^f-A tnfge COIffieAJCA "DO tAtDA1|\C CUIge. fin, Aguf com tuAt Aguf c^iAit f e b|iAon T)e A|\ An JCUttAC AgUf A^ nA bAnbAlti) CUAt)Af. AniA6 'nA tAf Aif cemeAt) AS CAbAi^c cum (COT>A) -oe'n cAot>- t>AttA teo AfceA6 'f An toe. " ITIite buit)eACAf T>O ," A|\ fAn CAD61T), " CA An -oiAtDAl imcijte 333 feet from the brink, and what should they see seated in the chair but the big black boar. They did not know what was in it. Some of them said that it was a great water-dog that was in it, but they were not long in doubt about it, for it let a screech out of it that was heard seven miles on each side of it ; it rose up then on its hind feet and was there screech- ing and dancing for a couple of hours. Then it leaped into the water and no sooner did it do that, than there rose an awful storm which swept the roof off the friar's house, and off every other house within seven miles of the place Furious waves rose upon the lake which sent the water twenty feet up into the air. Then came the lightning and the thunder, and everybody thought that it was the end of the world that was in it. There was such great darkness that a person could not see his own hand if he were to put it out before him. The friars went in and fell to saying prayers, but it was not long till they had company. The great black boar came in, opened its mouth, and cast out of it a litter of bonhams. These began on the instant running backwards and forwards and screeching as loud as if there were the seven deaths on them with the hunger. There was fear and astonishment on the friars, and they did not know what they ought to do. The abbot came forward and desired them to bring him holy water. They did so, and as soon as he sprinkled a drop of it on the boar and on the bonhams they went out in a blaze of fire, sweeping part of the side- wall with them into the lake. "A thousand thanks to God," said the father Abbot, "the devil is gone from us." 334 mo bj\6n ! ni tbeACAit) pe A bp.At>. Art oopCA'OAp CuAT)Ap 50 bpuAC An loCA ConncAT>Art An ctittAC "cub VIA pui"6e pAn ctoiCe TO bi seAript^ AITIAC Ann f Art mo Ctij\AC T)Atn, ' AJ\ me Art tntex\mnA6." An CUJVAC Agup nifge coiffeAgtA -66, ACA AfceA < o6i|M Art conned t)OfbA, Aguf oo CAite^t) x\n cujrAC U|\1t4|\ t)O tM Atin fUAJ' 50 n-AJ\T) A^ AH CAlAttl, AgUf A gen Am A bfiipce. U1fl AgUf A|\ -o'lnnip pA-o An pgeufoo'n eAp t>Att -oe'n X))At)At, i |\ioCc bpAtAji Ann ACc seot)Ait mipe Am AC e gAn rhoill." Ann fin t)'ofiT)ui5 pe 6610 uile 50 tetf TDO teACc 1 IACAIH, nAifv CAn5AT)A|\, jAiji pe AmAc Ainm h-tnte 1j\ JA6 AOn ACA *OO CUIfieA'c) leAt-tAOib e. ACc nAij\ A1|\ f e AmAC Amm An IUCAP ni jiAib p6 te AgAit. CUIJA pe ceA6c- Comne ACc nio^i f?eut) pe Aon A ^eOtg tAimg An bfACAifi t>o 6um An oopAip,. 6Ait piop c|\op T>O bi |?AOI n-A mumeAl, buAit cof tnppi, |\inne 5Ai]\e mop, CAp A|i A , Agup ApceA6 'p^" ^^ ^eip. tluAip tAimg pe Corn leip An gCAtAoif Afv AH scAfjuMg puit) pe uijipi, bAin pe An c-eAt)AC-bpAtAfi "66, Agup CAit p6 AmAC toC e. HtJAi|\ noCc f6 6 p.em ConncAtJAp 50 |\Aib 335 But my grief ! he did not go far. When the darkness departed they went to the brink of the lake, and they saw the black boar sitting in the stone chair that was cut out in the rock. " Get me my curragh," said the Father Abbot, " and I'll banish the thiof." They got him the curragh and holy water, and two of them went into the curragh with him, but as soon as they came near to the black boar he leaped into the water, the storm rose, and the furious waves, and the curragh and the three who were in it were thrown high up upon the land with broken boiK.-s. They sent for a doctor and for the bishop, and when they told the story to the bishop he said, " There is a limb of the devil in the shape of a friar amongst you, but I'll fini him out without delay." Then he ordered them all to come forward, and when they came he called out the name ot every friar, and according as each answered he was put on one side. But when he called out the name of Friar Lucas he was not to be found. He sent a messenger for him. but could get no account of him. At last the friar they were seeking for, came to the door, flung down a cross that he had round his neck, smote his foot on it, and burat into a great laugh, turned on his heel, and into the lake. When he came as far as the chair on the rock he sat on it, whipped off his friar's clothes and flung them out into the water. When he stripped himself they saw that there was hair on him from the sole of his foot to the top of his head, as long 336 Aif 6 bonn A coif e 50 multAC A cmn, com f At>A te meisiot) gAbAif. 11i fAib fe 1 bf.At) 'nA AonAf. UAini5 AH cutlAC t)ub cuige 6 ioccAf An IOCA, cof uijeAT)Af Ag f innce Aguf Ag "OArhf A Af An Ann fin t/f lAff ui An c-eAf tiog CIA An fin Af, no CIA An CAOI no CA f?AT) CAiiii5 fe J nA An c-UACUA|\An 50 T)CAini5 f6 mi 6 foin, 6 tUA\t>, -AJUf 50 f.Altt eAT)AC t>JAAtAp Alf nUA1f tAimg f6, Aguf nAf f:iAf.fvAi fe Aon fgeul Tie CAT) e "oo tug Cum nA h-Aice fin 6. " O cu f 6 -6AU le tteit i X)' UACCAjtAn," Af f An " miAip nAC n-AitmeAnn cu tDiAttAi Corn fA*o Aguf bi An c-eAfbog Ag CAHIC f fiite gAc uile "6ume T)'A f Aitt i tAtAif, AIJI , Aguf ITlOtAlg flAT) go T)CAini5 An CUltAC TlUt) CAOD-flAf An biteAttinAC t)o t>i 'nA tjf AtAif Ag mAf,- Aif,. " 5^ -Ati biteAtfmAC, gAtt 6," AJ\ f An c-CAf 005. " tliof jAft cu f em me," Af f An biteAmnAC, " nuAif t>i me mo jAftAf-peACA AJAT), Aguf nuAif t>i cu Ag CAbAij\c "OAm nA f eolA nAC "ociubf A *oo nA "OAoimb bo6cA, T>O bi tAg leif An ocfuf, 50 f Aib triAit AJAT) Af A f on, Aguf bei"6 coifneul ceic AgAm TJUIC nuAif ^gpAf CU An f AOgAt fO." t)i eAgtA Af CU1T) ACA, ACC tU CU1T) Cite l6lOb 1Aff ACC teif An gCUtlAt TDUb AgUf A fhAfCAC T)O gAbAll, ACC 'o'imtlgeA'OAf UAtA AfCCA(i fAn IOC, fU]-6eAt)Af Af An 5CAffA1g -AgUf tOfAljeATDAf Aj; Com n-Afo fin 50 n"oeAfnAt3Af An Aguf nA bfAitfe bo"6Af , Aguf niof 337 as a goat's beard. He was not long alone, the black boar came to him from the bottom of the lake, and they began romping and dancing on the rock. Then the bishop enquired what place did the rogue come from, and the ((father) Superior said that he came a month ago from the north, and that he had a friar's dress on him when he came, and that he asked no account from him of what brought him to this place. " You are too blind to be a Superior," said the bishop, "since you do not recognise a devil from a friar." While the bishop was talking the eyes of everyone present were on him, and they did not feel till the black boar came behind them and the rogue that had been a friar riding on him. " Seize the villian, seize him," says the bishop. " You didn't seize me yourself," says the villian, " when I was your pet hound, and when you were giving me the meat that you would not give to the poor people who were weak with the hunger ; I thank you for it, and I'll have a hot corner for you when you leave this world." Some of them were afraid, but more of them made an attempt to catch the black boar and its rider, but they went into the lake, sat on the rock, and began screaming so loud that they made the bishop and the friars deaf, so that they could not hear one word from one another, and they remained so during their life, and that is the reason they were called the " Deaf Friars," and from that day (to this) 338 jrocAl T)o Cloipcinc 6 Ceite, Agup T)'pAr\AT>Ap mAj\ pm pro A mbeAtA, Agup pn e An c-AtitoAji A 'ocugAt) nA bot)fAA " OffiA, Agup <5'n LA pin CA An peAn- pin i mbeul nA nT>Aome, " CA cu Corn bot)Aji Le bflAtAlfl AjAtAlp.." Hi tug An cullA6 -out) puAirhneAp, IA nxX oit)Ce, *oo nA t)|\Ait|\it). "DiTieAt) fe p6m Agup An biceArhnA6 "oe CompAiiAC *oo t>i Ai^e, 'SA ngeup-C^ At) A|\ lomAtj CAOI, Agup niop feim piAT* pem nA An c-eApbog IA"O "oo ClAoi-6 nA *oo t>i piAT> Ag bpAt Af An AIC AJA PAT>, ACc T)ut:>AifAC An c-eApbog teo poigiT) T>O ACA 50 ngtAcpAt) pe r,6rhAifite te TlAorfi tlAOtti-pAC|\un itltng-eo. CuAit) An c-eApbog dug An nAorh Agup -o'lnnip pe An pgeul t)6 6 tup 50 T>eijAeO t>eit Ann." Ann pAn Am po m |\Aib tlAom 5 eA f A1l - 'nA A|\t)-fA5A|\c i n-Tofu ("?) ACc fi""o W bit no IAC fe i lAim -o'eipjeAt) pe leip, mA|\ tM p6 'nA nAorh o n-A oige. t)ut)Aipc pe leip An eApbog 50 mbei'deAt) p6 peACcmAme, Ajjup 50 mbeit)eAt) leip An T)fioC-ppiofiAT) TO -oibiitc. An c-eApbog 6um nA mbp,AtAp Agup -o'lnnip p.OClA pm meipne^C mOji T)6ib. An cpeACcrhAm pin Ag fAt) pAiT)|\eACA, A6c nA peACcmAine, Agiip "o'lmtij peACcrhAm eile, m 339 the old saying is in the nvuth of the people, "You're as deaf as a friar of Urlaur." The black boar gave no rest to the friars either by night or day: he himself, and the rogue of a companion that he had, were persecuting them in many a way, and neither they themselves nor the bishop were able to destroy or banish them. At last they were determining on giving up the place altogether, but the bishop said to them to have patience till he would take counsel with Saint Gerald, the patron saint of Mayo. The bishop went to the Saint and told him the story from beginning to end. " That sorrowful occurrence did not take place in my county," l said the saint, " and I do not wish to have any hand in it." At this time Saint Gerald was only a higher priest in Tirerrill (?) but anything he took in hand succeeded with him, for he was a saint on earth from his youth. He told the bishop that he would be in Urlaur, at the end of a week, and that he would make an attempt to banish the evil spirit. The bishop returned and told the friars what Gerald had said, and that message gave them great courage. They spent that week saying prayers, but the end of the week came, and another week went by, and Saint Gerald did not come, for "not as is thought does it happen." 2 Gerald 1 It is not clear why he is made to say this, for the ruins of the monastery are well within the borders of the present County Mayo, but the boundaries may have been changed since, or else the saint considered Sligo as his county. 2 A proverb. Observe the curious impersonal form of biceA^i "it be's," a form unusual in some parts of Connacht. 340 cmn, "06, Aguf niop feux) Aon oi"6Ce AttiAin t>i bfuongtoit) AJ; nA ^S^f ri1 A 5 Aon 6Ann AtiiAin ACA "oo bi f h-uite f^e^n fxxti 05. Ann jMn mbfionglOit) pe^f ^CvA tD6x\n gleufCA le lineuuA6 T)ut>xM|\c fi led nAC fxMt) cutiiACc -Ag *ouine "O|\oC-f pion^T) fin T>O 6ibi|\c, ^cc Atti t>' Ainm T)6 "Donned O gfA-OxMg -oo IJi 'n^ corti- nuitbe i "oUxMtif e^n, $eA\\ "oo ^mne, t)e ttiAit ^jt An cf ^ogAt po f An cif . AitDin, IA AJI n-A rhAfiAC, AntbiAig pATOpeACA nA t)o f\A"6, "OubAifC An c-UA6cAfAn, "A , "t)l me AJ tDniongldit) An oi-Oce An toCA, Aguf t>i CAif no AT)t)t)A1|AC tlOtTl tlAC JAA1D CUrhACC Ag "OUine An O]Ao6-fpio|\A'O *oo T)onnCAt) O , peA|\ TIO f\mne niof mO "oe rhAit AJA An Cf AOJAl fO 'nA An niCAT) fA5A1\C AgUf tDflAtA1|\ 'f An )i An ACA. A fe 1 n-AjAit) A\\ 5C|\ei"onri bfiongtOnDe "oo ," A]\ f An c-UACCAftAn, " A6c but) mo 'HA e. ConnAifC m6 AingeAl A|\ tAoib mo teAptA gteufCA le UneAT)AC gtSiseAl." " 50 -oeimin ContiAif c mif e An put) ceutmA," Afi f A li-uile eA ACA. 341 was struck with illness as it was fated for him, and he could not come. One night the friars had a dream, and it was not one man alone who had it, but every man in the house. In the dream each man saw a woman clothed in white linen, and she said to them that it was not in the power of any man living to banish the evil spirit except of a piper named Donagh O'Grady who is living at Tavraun, 1 a man who did more good, says she, oa this world than all the priests and friars in the country. On the morning of the next day, after the matin prayers, the Superior said, " I was dreaming, friars, last night about the evil spirit of the lake, and there was a ghost or an angel present who said to me that it was not in the power of any man living to banish the evil spirit except of a piper whose name was Donagh O'Grady who is living at Tavraun, a man who did more good in this world than all the priests and friars in the country." " I had the same dream too," says every man of them. "It is against our faith to believe in dreams," says the Superior, "but this was more than a dream, I saw an angel beside my bed clothed in white linen." "Indeed I saw the same thing." says every man of them. 1 Tavran or Towraun is u towuland somewhere between Ballagha- dereen and Loch Errit, not very far from Urlaur. 342 " t)u"6 CeACcAifie 6 "OiA T>O bi Ann," Ap fAn n, Agup -oubAifc fe Le bei^c b^ACA^ -out i gcomne An pfobAife. 'O'imtigeA'OAtA 50 UAib^eAn Ag c6fig- eACc An piobAif\e, Agup puAjumAp 1 "ocig An ml, teAt Aj\ tneifge, e. "O'lAffiATDAf AI^ ceA6c leo Cum uA6c- A|tAin nA mbfiAtAip 1 n-dft^. "tli fACAt) cfoig Af An AIC feo, 50 b'pAg m6 mo pAi"6e," Af\ f An piobAife, "bit)eAf AS bAmpeip Aguf nio|i h-TocAt) ^?6f me." " 5^c AJI bpocAl 50 n-iocpAn tu," Aff n "tli glAc^AT) pocAl oume Aji bit, AipgioT) pr> ^AnpAt) mAf A bpuil me," A|\ fAn piobAife. tli Aon ttiAit 1 gcAmc nA 1 mblAt>A|\, b'eigin T>6ib A-bAite gAn An piobAipe. 'O'innif fiAT) An fgeut "oo'n UACCAJAAn, AJUf tUg f6 AlfglOT) TDOlb 16 T)Ul A|\ A1|" 1 gcoinne An piobAii\e. CtiAtDAfi 50 UAib|\eAn tUgA-OAf An C-AlfgKTO T)O'n plObAl^e, Agup Aip ceACc teo. " |?An 50 n-6lAt> cnAigin eile, m tig liom cedt Cfoit)eAmAil "oo femm 50 mbeit) mo f Ait olcA "tli iA|\fpAinAoiT) ot\c ceot t)o femm. 1f (5110) eile ACA AgAinn teAC." T)'6l An 5M' OA1 5 eA 6 cuplA cnAigin, Cuifi nA piobAit) ^AOI n-A A^CAlt Aguf "oubAi|\c, " CA me f eit> te "out Ub Anoif." "fAg nA piobAit) T)o t)iAig," Ajvp HA bfAit|Ae, "ni beit) fiA-o AS ceAfCAl UAIC." " tli f AgpAinn mo piobAit) mo tiiAig T>A mbut) Cum lAifcip "oo bi me T>ul," A|\ fAn piobo t>i e^pbuit) An-rh6|\ ui|i|ii JTAOI piop-A guf oi p ^5 -out i pem -oo t>iol Le n-A , nuAi|\ tug rnipe tii 6. Se^l geA^fv 'n^ -61^15 fin *oo ftnuxiin fi A|\ An bpeACAt) mApotA "oo t>i p "out 'A tiewiArh, tug fi ftiAf An oorhAn Aguf A CAfctngte, CtiAit) AfceA6 50 ceA6 nA mb -oeip nA TAoine gup CAit f) beAtA cim6iott feACc mt)liAt)nA o fom, 50 |\Aib Aingle AS feinm ceoit t>inn ' , nA1p ttl fi Ag f-AJAll bA1f. 1f CfUAg mife Ag eifceACc leo, nu\p oei-oeAt) An pO|\c AS Am Anoif ! " " Anoif," Ap f An c-UACCA^An, " CA o^oc-fpiopAT) Ann f An tot fin Amwig, ACxi '5 AJ\ ngeuf-Cf At) T>e 16 T)' oiibce, Aguf f.UA|\AmA|\ cAifbeAnc 6 CugAinn i mbivionstoit), nAC |\AIO Aon f beo lonnAnn An "Ofiot-fpiofAT) fin TJO tiibific CUfA. "An AingeAt fipionn no bomionn ti Ann?" A|\ f An piobAijie. "tDu-6 beAn t)O 6oiinAi|ic finn-ne, " t>i f i gteuf CA le lineAT>AC 345 the Superior began examining him about the good works he had done during his life. " I never did any good work during my life that I have any remembrance of," said the piper. " Did you give away any alms during your life T " said the Superior. "Indeed. I remember now, that I did give a tenpenny piece tc a daughter of Mary O'Donnell's one night. She was in great want of the tenpenny piece, and she was going to sell herself to get it, when I gave it to her. After a little while she thought about the mortal sin she was going to commit, she gave up the n-orld arid its temptations and went into a convent, and people say that she passed a pious life. She died about seven years ago, and I heard that there were angels playing melodious music in the room when she was dying, and its a pity I wasn't listening to them, for I'd have the tune now ! " "Well," said the Superior, " there's an evil spirit in the lake outside that's persecuting us day and night, and we had a revelation from an angel who came to us in a dream, that there was not a man alive able to banish the evil spirit but you." " A male angel or female V says the piper. 'It was a woman we saw," says the Superior, " she was dressed in white linen." 346 me cuig piopAit) "oeiC bpijne teAC gup to' injeAn ttlAipe m "OoriinAill -oo to! Ann," Ap pAn oiobAipe. " tli'l pe -olipceAnAC t)uinn-ne geAll T>O Cup," Ap pAn c-uACcApAn, " ACc IDA t)it>f\eAnn cu "Of ot-fpiOjAAt) An to6A, geottAit) cu piCe piofA t)ei6 bpigne." t)Am cuplA cnAigin t)e t)iocAille mAit te "DO tAtiAific "OAm," A|\ p An piobAipe. tlf'l T)eop t)iocAille Ann f An 05," Aft fM" c-ACc- n. " CA frioj 1 AgAT) nA6 mblAfAmAOit) "oe Ap Aon Cop." " ttlunA -ocugAnn cu tofAon te n'ol T>Am," A|\ piobAipe, " -oeun An obAip tu pem." t)'ei5in T)6it:> piof -oo Cup Ap CuptA cnAigin nuAip -o'ol An piobAipe IAT> -outDAipc fe 50 ), AgUf T)'lApp fe OppA An "OpOC-fplOpAt) T)O CAIf- "oo. CUATDAP Ann pin 50 t>puAC An toCA, Agup T)Ut)A1pC f1AT3 teif go OdUCpAt) An "OpOC-fplOpAT) Ap An gcAppAig n-uile uAip -oo ttuAilpeAt) PAD An clog le fUAgpAt) ^Ailce An Aingil. " Ceipij A^uf buAil e Anoip," Ap f An piobAipe. T)'itntig nA bpAicpe Agup copAi5eAT)Ap AS buAtAft An Cluig, Agup niop b|TAT)A 50 T>CAini5 An cullAC T>ub Agup A rhApCAC AS pnAiri Cum nA CAppAi^e. tluAip CUAT)Ap fUAp Ap An JCAppAIg, 161^ An CULlAC pgpeAT) Af , Agup copAig An biceAmnAC AS T>ArhpA. "O'peuC An piobAipe oppA, Agup oubAipc, " pAn 50 ocugAit) mipe ceol t)Aoib." teip pm o'fAips pe nA piobAi* Aip Ajup topAig Ag pemm.Asup Ap An m6imit teim An cullAC nub Asup A rhApcAC ApceAC Ann pAn 347 " Then I'll bet you five tenpenny pieces that it was Mary O'Donnell's daughter was in it," says the piper. " It is not lawful for us to bet," says the Superior, " but if you banish the evil spirit of the lake you will get twenty tenpenny pieces." " Give me a couple of naggins of good whiskey to gi veins courage," says the piper. "There is not a drop of spirits in the house," says the Superior, " you know that we don't taste it at all." " Unless you give me a drop to drink," says the piper " go and do the work yourself." They had to send for a couple of naggins, and when the piper drank it he said that he was ready, and asked them to show him the evil spirit. They went to the brink of the lake, and they told him that the evil spirit used to come on to the rock every time that they struck the bell to announce the " Angel's Welcome " [Angelical Salutation,] " Go and strike it now," says the piper. The friars went, and began to strike the bell, and it was not long till the black boar and its rider came swimming to the rock. When they got up on the rock the boar let a loud screech, and the rogue began dancing. The piper looked at them and said, " wait till I give ye music." With that he squeezed on his pipes, and began playing, and on the moment the black boar and its rider leapt into the lake and made for the piper. He was think. 348 IdC, AUf tt15At)A]A AJAlt) AJA An bplObAljAe. t)l feifeAn AS bjiAt AJ\ fite, mu\it\ tAinij; colum tn6ji bAn Af An fpeip, of cionn An CullAi j; t)iiib, Aguf A , t)o Cui|\ temueAC fiof 'nA mullAC Aguf -DO CAIC r\A conned IAT) fu^p A CtiAit) An piobAijie Aguf T)'innif "oo'ti AgUf T)O nA bjAAltfVlt) 50 ]\Alt) "OpOC-f plOjUVO An A ttlA^CAC niAft) Af ttjAUAC An tOCA. ite AmAC, Aguf nuAip ConncAT)A^ 50 l\Ait> A nAiriroe mAft) -oo ieiseA-OA^ c^i SA^CA le ceAnn-tt$Ai|\e. Hi ^1^> iop ACA Ann fin cfeut) -oo fiA"o leif nA cofipAnAib. bpijne "oo'n piotAifie, A co|\pAin T>O CAiteArh 1 tpott, 1 ttpAT) 6'n An piobAi|\e T)f\eAm cinceAf Ait) "oo bi guf tug T6it> T)ei6 T)o 6AiteAti 1 bpotl ooirhin mile o tig nA mbi\AtAi|\. "Rug piAT) A^ nA fiubAit An piot)Aij\e AniA6 fompA AS femm ceoil 1liO|\ f CA'DA'DAjt 5U|\ 6AlteAt)Af nA COppAIII Af C6A6 'f An bpolt, Agtif CpuiT) An f5|\Ait-lO5AT)Ai5; of A gcionn, m frACAit) Aon -ouine IAT) o f oin. UA " poll An "Ouib" le peiceAl -p6f. CuAit) An piobAijie AgUf HA CinceAf Alt) go T>C1 An dj-OfCA, AgUf blO'OAf Ag 61 50 |\AbA'OA|\ AJ\ tneifge. Ann fin tofAigeAT)Ap Ag ctioit), Aguf 05 leAC belt cmnce nA6 "ocAims An piobAij\e flAn Af nA bfvAitjie bAllAit) Aguf cleit An cige , A- *""*" bliAt)AncA f onA Ann, 50 T>CAini5 349 ing of running away, when a great white dove came out of the sk}' over the boar and its rider, shot lightning down on top of them and killed them. The waves threw them up on the brink of the lake, and the piper went and told the Superior and the friars that the evil spirit of the lake and its rider were dead on the shore. They all came out, and when they saw that their enemies were dead they uttered three shouts for excess of joy. They did not know then what they would do with the corpses. They gave forty tenpenny pieces to the piper and told him to throw the bodies into a hole far from ' the house. The piper got a lot of tinkers who were going the way and gave them ten tenpenny pieces to throw the corpse into a deep hole in a shaking-scraw a mile from the house of the friars. They took up the corpses, the piper walked out before them playing music, and they never stopped till they cast the bodies into the hole, and the shaking-scraw closed over them and nobody ever saw them since. The " Hole of the Black Boar " is to be seen still. The piper and the tinkers went to the public house, and they were drinking till they were drunk, then they began fighting, and you may be certain that the piper did not come out of Urlaur with a whole skin, The friars built up the walls and the roof of the house and passed prosperous years in it, until the accursed 350 nA 5 A itl niAlltiiste T)O 1 6Tbip nA bpAictie Asup "oo An cuit) ip mo T>e'n 05 50 CAlAm. uAip An piobAipe bAp ponA, Asup but) ti-e nA ntDAOine 56 n'oeACAi'o pe cum p.lAidp, ^jup 50 ti-6 pin AJI TToAlA tule 50 Aon AIC 1 n-6ifinn, A IAD *oe p yupriAigcit) 1 tjpoijim pilit>eACcA, "oo AHUAp 6 tl-A tl-A01plt) CUAlt) CAHfAintl, Agup CA CU1T) oiott po cotri 1i-A|\pA pm 50 t>puil piAT) beAg-nAC gAn Ceill, 6i|\ "oo c^UAillijeAt) IA-O o linn go' Unn, Agup T>O CAltteAt) ClAll HA DfOCAt, AgUp "DO ll-AtfUljeAt) HA pocAit p.6in. Cfiemim riA6 opuit Aon pAiT)if\ t)iot) po niop pAji-Aicnigte Agup niop ctut)ArhLA 'DA An ceAnn pin Aif A nglAO'CcAp "tTlAiAAirm pnA-opAis,"* ACA le pAAit 6 SAC title peAn-'Otnne, oeAg-nAC, i ^ConnAcc- Aitt. T)o 6AtAit) me 50 mime e, ACC ip An-oeAg -oe oo ttngeAp. X)UDAI|AC tHAfCAin O 5 1ol ^r n ^ t A T con*OAe nA 5 A1 ^^ ime > tiom, 50 jvAiti An pe^n-t)An po niop -peAfifi Aige p.em 'nA AS mop.An T>Aome -oo con- nAijic pe AS pAjAil AifsiT) Agtip -ouAipe AJI pon e TJO jure ! Ssf\iot) me plop o n-A beAl pem e. puAif me cotp t)e 6 SheAgAn O CoineAgAin 1 mt)Aile-An-puiLl 1 gcon-OAe tlopcomAin niA|\ An gceu-onA, Agup coip eile o mhiceAl ITlAC UtiAi-6|Mg An "pile Ap Con-OAe tTlhuig Go." 85^100 me piop An Roim-fiAt) po 6 n-A beul, 1 bpjAop, AS mimusAt) CAT> e An c-Am A nT)eA|\nAt) An " mnAfAinn," A$up CAT) e An C-A^OAIV PA'^ cumAt) e. 351 foreigners came who banished the friars and threw down the greater part of the house to the ground. The piper died a happy death, and it was the opinion of the people that he went to Heaven, and that it may be so with us all ! * * * * # * There are amongst the old people who speak Irish in every quarter of Ireland a great number of short petitions, or prayers in the form of poetry, which have come down from past ages, and some of them are so ancient that they appear almost without meaning, for they have been corrupted from age to age, and the sense of the words has been lost and the words themselves changed. I believe that there is scarcely any prayer that is better known and more renowned than the one that is called the Marainn [dirge?] of Patrick, which is to be found with almost every old person of Connacht. I have often heard it, but it is very little of it I understood. Martin O'Gillarna, or Forde, in the County of Galway, told me that he himself had this old poem better than a great many people that he saw getting money and rewards for saying it ! I wrote it down from his own mouth. I also got a version of it from John Cunningham of Ballinphuil, in the County Roscommon, and another version from Michael Mac Rory or Rogers, the "poet from the County Mayo." I wrote down the follow, ing preface in prose from his mouth, explaining what tlie occasion was when the Marainn was made, and what was the cause of its being composed. 2 \ 352 fe jtATOue su|\ feAf\bf.6j;AncA T)o bi AJ; [-00 bi mnci], Aguf bi fl An--oiA5AncA. f.eAf Af ceAC tA AriiAin AS "oiAboipeAcc (sic iiT) eigm le n'lte. Aguf C A ite, tug fe Alluj (sic = iAt\|\Ait)) in^fi te Aguf CAp 6if 6 b|\eit uipfii tti pi com fin Aguf gup tuic fi 1 tAige, Agtip m p Af An lAige 50 bpuAip fi t>Af. Aguf nuAip tlAorh PALAIS AfceAt cuifeA* of cionn clAip i, pn 6 An CAomeAt) ^vmne f6 of A cionn "O'A mife Ajjup AonJAOif i t>'ionrArm T)uinn A|t ATI beAnriAcc leif ATI bhi i jcofip Ame Aitl-e, SAC AOTI TieAc -O'A mbeit) mo " rhA^Ainti "Oe T>'A J^AX) x)6. AJA1X) 6AO1T1 CO|1PJ1AC (?) Corip btiA-o but) i An beAn cium i, An fjeAn Ait i, bu-6 i An beAti beAn nAi|t i'. 1 There is considerable obscurity about this word. It may be a cor- ruption of marbh-rann, i.e., dirge or lament, literally death-rann, but I have always heard it made feminine, an mharainn [in worrin]. Father O'Growney seemed to think, at least at one time, that it came from the word marthainn, "to live," and meant the "life-giving prayer" of Patrick. He also told me that it is often called barainnnot marainn in Aran, and that barainn there means " prosperity " or " thrift. 1 ' Father Ulick Burke said that people used to get it written out and 353 THE MARATNN 1 OF PATRICK. " It is said that it was a servant that St. Patrick had, that she was, and she was very pious. And there came in a man one day requesting something to eat. And after his getting it and eating it, he made an attempt to catch hold of her. And after his taking a hold of her she was that pious that she fell into a faint, and she did not come out of that faint till she died. And when St. Patrick came in she was placed above board [laid out], and that was the lamen- tation he made over her, praising her." I and green-weaponed Angus A pair who had not each the same religion. Holy life on the earth . And a blessing with the soul That was in the body of beautiful Aine [Anya] Everyone that shall have my marainn [by heart] The blessing of God, of his love, to him. Face gentle . . . . T Body of victories old, fragrant, It was she was the mild woman, The lovely (?) woman she, It was she was the sensible woman And the modest (?) woman she. wear it on their persons, as they used to wear the " Leabhar E6in " when crossing the sea. It seems to be something of the nature of the " Amra" of Columcille, and other " amras." No two people seem to repeat it exactly alike, and a great part of it is always unintelligible. The word &m^& is still common in South Connacht, but the m is now aspirated (AtripA = owra) and it is there the usual word for a " charm '' or "spell." I have often heard it, but in North Connacht I have usually heard AftAix> or Aipi-o, which Dr. MacHale used in his Melodies, edition of 1842, and changed to oftai-o in 1871. 354 te peAfc A ctAin (P) jeAn nA peite ClA neAflpAn tDA tAnA-ttMflC fsic = CAOinCAn ?] 1 n-eiftinn jtAm uAfAit l)'Aint;iot e out 50 neArii, 6 ll An le motA-C A cutfip."] CIA t)6Aji-pAT) mo "iiiA]iAinn " T)o riitiAOi 615 AS t>ul i muinje [sic = t)ut i jcionn ceil-e Agf ctAinne, 50 mbu-6 jio triAit eijieocAf ATI cujiuf fin teice. CIA x>eAtiAt> mo T)o mtiAOi o ti-ionuj (?) go mbux) coift ftAn p 6 n-A CIA oeA^pA't) mo mAf(Ainn AS out 50 cij u^ -06 til bAO^Al TIO COflp CAbAIjtC Af, 'f beineAf cteAt 6 [sic = of cionn] CIA -oeAtiFAT) mo "Out Ap An comn mAi|tb 06, fit bAOAt x>6 tnucAX) nA bAtA-6. mo "Out 1 gCAt nA 1 gcteii [sic = c|ioi-o], no CIA cAf pAine -66 Ann f An Ajtm-SAifge Ace mipe, beo te pfiiom6ilceAcc(?) buAi-6 JAC Aicne A\\ mAfiAinn TleAm [no] JAC Aon n'A meAb|tocAf i, A|i Aon neAc TIA CIA neAjipAf mo Ajf neAjipAf i nAOi tli bAOJAt no IBAC A-coince nA 50 bfiAc. 355 ? to dig a grave ? of generosity, masculine. Whosoever would say my . . . ? In pure noble Erin He shall be an angel going to heaven And the King of Pride shall be no danger to him. [" There is an end now of praising her bodj."] Whoever would say my marainn To a young woman going into . . . ? Going for consort and children, That it may be very well that journey may succeed with her. Whoever would say my marainn To a woman ? That it may be properly, safely, successfully, She shall come out of her labour. Whoever would say my marainn On going of him to a new house, There is no danger of his bringing a corpse out of it So long as there shall be wattle over house. Whoever would say my marainn Going of him on the dead[ly] sea, There is no danger to him of being choked or drowned. Whoever would say my marainn Going into a battle or a conflict (?) Who should meet him in the army of valour But I, alive with ? Patrick, Primate (?) I leave the victory of recognition (?) on Marainn Aine. Heaven to everyone who shall remember it, And from nobody let it be concealed. Whosoever shall say my marainn, And shall say it nine times, There is to him no danger of the flag of hell For ever or for ever. 356 Ace ni 50 "Di^eAC map fo no t! f6 AS nA oAOimti eile. Aguf CA cutlteAt) Ann t>o f,eip COT>A ACA. 1f 6 An 6<5ip "oo tug me Ann f o An Coip if f oileipe ] if f o- tttigte *O'A gctiAtAf f.6f. 1f piofv-Aif ceAC e nAj\ CAf At) An piofA fo of\m Aj\iArh 1 leAt>Af\lAirh-f5j\iot)CA, cit) 50 tipuil f 6 com f Afi-Aitmgfce fin. AS fo piofA eite -oo f5t\i tt 6 fir tteut 1Tlni6it TUtiic TluAi-oiMg Af ChiU-6AtA, fiAfv 1 gcon-QAe 66. ACA An piof A f o beA5-nAC com up uAillijce 6om -oo-tuigee le "tTlA[\Ainn An Aisemije nAji b'i fin Ati t)'peA|tti O'A O 1615 (?) leAbAtt 50 leijceAji (?) TIA A}t odjeAtinA min milif cAbAipc cum f OCAI^ (?) te n-A 6euf ATI AJI c^Ann. mAC "Oe o'putAing ATI c-Aon pAif. T)eAtil/ACA [ =t>eAttiACA, i.e., -oeAtfA-o] tAf At> Atin A j^ u 4i"6> 50 TJCUJ f e bAff bfiCAg 6'n t)'ein (?) tiom ATI cf uit AS ceAtlA(?) 1 meA-oon-Aoip. nA1t1 CAtA1t) fl AH Allm (?) ITIAC binn jeAl -Q'A JAbAit, DhuAlt fi A t>A boif CubAtltA jeAt/A, ChAit> ft Aji A jlunAib mine f teAriinA, Sheil [=fit] fi nA ctii fptteAfA 6 n-A t^ofs bi 50 fo-jl/An. nA Cjii h-Aitte (?) bi C nA C|'for5Ait A fiii 357 But it was not exactly in this way that other people had it, and there is more in it according to some. The version I gave above is the clearest and most intelligible that I ever heard. It is very curious that I have never met this piece in a manuscript, although it is so widely known. Here is another piece which I wrote down from the mouth of Michael Mac Rury or Rogers, vrho is from Kilalla, in the west of the County Mayo. This piece is almost as corrupted and as unintelligible as the Marainn Phddraig itself. THE GLORIOUS RESURRECTION. Was not that the resurrection The best that you ever heard of ! From reading (?) of books to . . ? of the churches Our mild sweet Lord to bring to . . . ? By His crucifixion on a tree. The Son of God who suffered the one-passion Lights blazing upon His countenance, Surely He bore fine sway from the Father. My delight (?) was the pleasant (?) eye . . . . (?) in middle-age, When she heard the . . . T A melodious bright son singing it, She smote her two fragrant white palma, She went on her smooth polished knees, She wept the three spouts of blood, From her eyes that were very-clear. Came the Three Graces (?) that were yonder, Came the three Marys from Rome, Came the three Demons from the east. Tl King of Heaven His blood ebbing (?) hard, The Blind one, as he opened his eye,* NOTE. For an explanation of this Dall or Blind one, see note on p. 321. 358 TlO 50 bf.ACA1t> fe JUS An OOtilAin .Aft T)j1U1TTl UACCA1J1 tlA CAtthAtl T)A bpAJAX) fe An f AOJAI ni niAftocA'o e. T)A bf AJA-O finn fein Aft n-Aicuinje Afi f A ITIAC T)e, Aguf A teAbui-6 pem Ann t)|iAictin geAt AJI fniotri f ionn eit>i|i f inn Ajvip cinneAf nA flAij [sic] bA CIA ueAfipAT) i, An A^tlf XICAftpAf 1 JAC CflAC, CIA -oeAHf AT) i, An .A^uf neAjipAf i JAC bei"6 nAOi njtum SAOJI, SAC uAob, -D'A bpeACA-6, An IA oei-pit). f o "o^n "ooiteip "oof C^ eite "oe'n cpdjiu b|iif ce f eo, T)O fspioti me pof 6 beul ^n tTlliic til ctiueisilt (?) A|t ITlAjl CAini5 All C-AinjIOt Afl CUA te fomm (?) 1 gcluAif TIA btAf A beut pi An c-infse cftit) A meAji. An f AJAJIC fUAC T>e, 1f mAic An bAifceATJ ^tiToeAnn fe, bhAipc fe -oumn A ! f bAifc Coin e. Cog nA fjnAncA(?) fo Of Aji jcionn, CfiAc nAfi niAic Le CAC Smne beit Ann. me "An c-peiTJirii " 6 -ouine eite, A5uf "An 6 oume eite. 359 Until he saw the King of the World Ou the upper ridge of the earth, If he were to get the universe he would not slay him. If we, ourselves, were to get our petition Says the Son of God, and his own bed in the grave, A bright sheet of white weaving Between us and the sickness of the Pale Host. Whoever would say it the " Resurrection," And shall say it each time, Whoever would say it, the " Resurrection," And will say it each occasion, There shall be nine generations Free on each side [i.e., father's and mother's side] from their sin, And his own soul, the last day, Here is another obscure dark poem of the same broken sort, which I wrote down from the same Mac Rury, or Rogers. THE ARTICLE OF THE CREGIL CRUA. The article of the Cregil Cma, Which came in Death's dark hour of fear, Even as the angel came to visit, With tale of balm, the woman's ear. To drink one mouthful she did not stop Till she let through her fingers the water drop. The Son of God a good priest is, And well He baptizes who is His, 'Twas John who baptized Himself I wia. Lift this sign Above our head, When all th world Would wish us dor.d. 360 tT)AC nij tleime* AJ t)ut te 6 bAlt T>e -out tli't Aon A oeAfijNVo AificiosAl An UAIJI A'F JJAC rfiAt tlAc bpeicpeA-6 pe ttluifie cjti ttoim Am A &Aif. S fo tn.Af\ CA XMI ^)xM-oi|\ fin AC A, t^itti te i scotroAe ITJliuis 66. coip eile. pAit>|iin pAiticeAc 1 njAitfoin Aj mol/AX) nA mnA bi 50 TDAIC tStlT* rilAIC Atl f AJAttC tTlAC T)6 t)tf6 triAic An c-Ai-pjiionn teijeAX) fe, t>hAif c f e Com 'p bAipc e6in e. ChAimj Ainjiot AfceAc Af teAt-CAin 50 Citl-cAin 50 bpeicf. 6A-6 pe Af ceuf AT> e. tli't Aon -oume -oet^eAf mo pAit)|iin nAoi n-UAi|ie DAC ociubfAi-o fe nAoi n-AnmAnnA Af A AnAm f em AfceAc 50 f tAiceAf An I,A fo mAft T>eif fiAt) i, i cOip eite. cn pAit|iin Ag motA-6 HA mACAji 61 fiAm $An tocc, A lof A mitif 'mhic *Oe nA njiiArA HA tei5 Af f An m'AnAm bocc. * "Uij fleAm " -oubAifC tYlAC tJi ^Literally : The article of Creigill Cruaidh which came to us at the hour of our death, as the angel came to visit with tidings (?) in the ear of the woman. A drop her mouth did not taste till she gave the water through her fingers. 361 The Son of Heaven to death was led ; Each limb that day Was lap't in clay. There is no one would say the article of the Cregil Crua Once and each time, Who shall not see Mary three times Before his death. 1 Here is how they have this prayer near Ballina, in the County Mayo. ANOTHER VERSION. The joining-prayer in the Garden of Paradise Praising the woman who was good, ever. He was a good priest the Son of God, Good was the Mass he used to read, He baptized John and John baptized Him. There came in an angel out of Leath-Cuain to Kill-cuain. Till he would see was He crucified. There is no person who says my little prayer nine times Who would not bring nine souls out of purgatory And his own soul into heaven the last day. Here is how they have it in Connemara. ANOTHER VERSION. In the Garden of Paradise countless praises Are lauding the Mother without one stain, Sweet Jesus, Son of the King of Graces save my soul from the final pain. The Son of God is a good priest, good is the baptism that He gives: He baptized for us, and John baptized Him. Lift these bridles (?) above our head, when everyone would wish us not to be in it (i.e., alive). The Son of the King of Heaven going with (i.e., on) the tree, and every limb of Him going in the clay. 362 MAC triAii An f AJAJIC e tTlAC "Oe ! IIAC mAic A OAifceAf f e ? bAipc pe eom t>Aif ce, 'p tiAipc e6in t)Aifce 6. Sin Aiftiri5 cAims -o'Aingiol TIA CiLte CfiuAi-6. An ce oeAjif AT) An x>An fo cfi -o nAontiAft nAoi n-uAijie ptAn Af A AnAm pein An tA x>eiiieAnnA6. n nit) cexyon.A no x\n AIC no Cf\eit>ig Cfu^i-O, Gilt CAin, Aguf Cilt CfUAi*, Ann fnA cfi fuAf, ACc ni't friof AgAtti AJA Aon 6o|\, CAT) 6 An no CAT) 6 An AIC 6. 'S e rheAfAim-fe gujA -pocAl JAe-oeilge -oo bi Ann AH -ocuf, Agup 5U|i CAIU f e A tifxig 1 fiit nA h-Airr.fijie, Aguf gup ciMiAittigeAt) mA|\ fo e. t)o bei 1 6eA'6 nA peAn-T)AncA oo^tA fo -oeA|\- nA ceAT)CA bliAt)An 6 fom, A6c ArhAin niAf A|\ An nseAllAttiAinc ACA te n-A scoip 50 An c6 T>eA|\pAr iAt) nA plAitif, no beAnnACC m eile. teAnAf o beul An tTlhic 6eAT)nA. UA A tjeifeAt!) coprhuiL le cwo "oe'n pAit)if f CA CoDAit cu An6m, no, An pAir>m CA cot>Ail cu Afteit ? mhic t)e. X I got this version from Father O'Growney, who got it, I think, from Mr. O'Faherty of Connemara. Literally : In the Garden of Paradise, the joining-prayer is praising the Mother who was ever without fault. Sweet Jesus, Son of the King of Graces, do not allow my poor soul to go astray. 363 Is He not a good priest, the Son of God, Is it not well He baptizeth, He baptized John the Baptist and John the Baptist baptized Him. That is a dream which came to the angel of Gill Crua. Whoever would say this poem three times, There would be nine times nine safe out of purgatory, And his own soul the last day. Amen. 1 It is evident that Cregill Crua, or Credyee Crua, Kill Cuan, and Kill Crua, in these three versions are the same thing, or the same place, but I have no knowledge what- soever as to the thing or place it is. What I imagine is, that it is was originally an Old Irish word, that it lost its meaning in the course of time, and was corrupted thus. These dark old danta would probably have been forgotten hundreds of years ago, were it not for the promise with which they conclude, that whoever will repeat them shall find heaven or some other blessing. 1 wrote down the following dan from the mouth of the same Michael Mac Rury. Its end is like part of the above prayer. WHERE DIDST THOU SLEEP? OR, THE WHITE PRAYER. Say where didst thou creep last night to thy sleep ? My sleeping was done at the foot of God's Son. 2 2 Literacy: Where didst thou sleep last night? At the feet of the San of God. Where shalt thou sleep to-night ? At the feet of the poor. Where shalt thou sleep to-morrow ? At the feet of St. Patrick. . . . Three drops of the water of Sunday [i.e., holy water] that Mary sent with me, to guide me from door to door, to the door of Paradise, until the doors of hell shall be closed -\nd the doors of the hea%'onn be opened. 364 CA ioitjeotAf cu AnocrP AOI cofAio nA mbocc. CA coitieotAf cu f?Aoi cofAib tlAoitri CIA fin jioriiAT) ? CA nA ti-Ainjle. CIA fin oo THAIS? CA nA h-eAfbtnl. CIA fin Aft -oo oeAf-lAim ? Cf.1 bjiAOin T)' uifge An T)6iiinAi5 Chuiti ttluifie tiom AS x>eunArii An eotAif, O -OOjIAf 50 t)0}1Af, 50 -OOflAf p 50 nTJunpAijceAji -ooifife ifjimn 5 bpofjiAijteAf -ooittfe A HAorii-tnhuitie, A ihAcAiti T)e teij AfceAc me Aft -co^Af nA peile, Ann f An AIC nAc n-iAtit 1 FAi'6 me DIAX> nA etix)Ac. pAi-oif\in T'A f.A-6 1 bp AS mot At) nA ACA gAn tocc, O A A6n-mic tnhtiijie Ajvif A t"S 50 fAOjiAi-o Cu SAC An Am CA 1 bpein Anocc. An c-AtAip O 5f^rtm^ "o^ 66ip eile "oe'n o.dri inim "An ptiAit)if; 5 n ^-" CopAijeAnn fiAt) fo, "go m-beAnnvngit) *OiA tiuic A pnAit)i|\ "50 mbeAnnAigit) T)1A Aguf TTIuifie Holy Mary, Mother of God, let me in at the door of generosity in the place where I shall seek for neither food nor clothing. The join- ing-prayer is being said in Paradise praising the Mother who is 365 Where sleep'st thou to-night in the world's despite ? At the feet of the poor and my rest shall be sure. Where sleep'st thou to-morrow untroubled by sorrow ? My sleep shall be sweet at St. Patrick's own feet. Who is that before you ? They are the angels. Who is that behind you ? They are the apostles. Who is that on your right hand ? Three drops of Holy Water, That Mary sent to make me wige, To guide me on from door to door Till I reach the door of Paradise, Till the doors of heaven be opened wide And shut be the doors of hell and vice. O Virgin Mary, Mother of God, Let me in at the generous door, Where want of clothing and lack of food Shall rack my body nevermore. One prayer combining Is said in heaven To her, the Mother, The Stainless, Bright). Son of Mary, O King eternal, Relievo all souls Are in pain to-night. Father O'Growney got two other versions of this poem under the name of the White Pater, or Prayer, which began thus : " God salute thee O White Prayer," " God and Mary without a fault. O One-Son of Mary and bright King of the Graces mayest Thou save each soul that is in pain to-night ! e" tnibAijic r6. 366 Ann fin c^g-Ann nA poc-Ail "C& co-OAil cu A|\6if," -]c., T)O tug m6 fuAf iAT>, no t>e^5-nA6 rnAp fin. Ann -o^n, mA|\ xMfi re e 6 t16pA m Chong-AlA fflhica t)tiAin 1 n-1mr 1T)e.At)on 1 n-A^Ainn, -oo n,A tince fed c^f 6if x\n mem tug mire.) c6ip eite. CA f An T>AbAC u-oAn [u-o] c blipuit pteAfjA 6it< Ann A ceAnn. A' comneAtt f otltf eAt Ann A ChAinis oi-oce, cliAims ceo, le n-A te n-A CIA -oeAtipAt) An CeAnn x>o oit)ce CeAnn -oo to, 50 mb' AOibmn x>6. Ann gcotp eite T>O U6nAin i nAjvAinn cotp eite. f m A-p t>o tAiiii cli ? f m A-p t)o tAith xi nx>e6i|i -o'tufse An Chwi|i triune tiom AJ bfieit Ay. tig A'f if AncOm O ^ lince ['HA] f ) -oub-riiAot, mAot Chjtiofr. nAOmcA ChAOtriAin coiriroeAcc. "te n-A fjeit," if 367 salute thee." Then followed the words "Where didst thou sleep last night," as I gave them above or nearly so. In the poem, as he got it from Nora Connolly, daughter of Michael the Fair, in Innismain, in Aran, these lines followed after the lines I have given : ANOTHER VERSION. The Key of Paradise I am seeking for, Which is in the vessel over there, At whose head are wands of gold. The shining candle in its presence. Came night, came mist, Came Bride with her brat [i.e., mantle] Came Michael with his story [or shield] Branch long, branch short ; Whoever would say the white prayer, One by night, One by day, Surely 'twere well for him. In the other version which he got from Anthony Derrane, from Kilronan, in Aranmore, these lines occur : ANOTHER VERSION. What is that on thy left hand T The body of Christ. What is that on thy right hand ? Nine drops of Holy Water, That Mary sent with me to give guidance To the House of Paradise. Rose Michael the Archangel, Up, standing, As it were a dubh-mhaol [black monk ?] But I myself am Christ's maol [monk, devotee] The holy airbheart (?) of Keevin along with him, 2 i. 368 b'Ait tiotn pitAing piAncA 50 m' bftuit Ajup "5 Am' tofjA-o Afi leACjiAib "DeAfi^A ; An c-AtAip, CiucpAi-6 An ITIAC An SplOJIAt) flAOril te m'AnAm bocc i sCi A}i An LA oei^i'6. Amen. 6 tn' t)AfvclAi$ triAjt An gceu-onA, o 6ont)A6 66, beAg tiA6 mAf\ tug m6 fUAf !, ACc CA|\ eip tince. Cfii bjiAoin u'uifse An "OoriinAij Chuifi muijie tiom A5 oeunAm An eolAip t>o t^img nA Unce eile f eo. c6ip eite. pAOi coimjiije An fi|t A bpwit An cAin-oeAt Ann A bjlljl-O AJUf A b|1AC, tTluitie Ajuf A mAC, tniceAt A|fo-Ain5iol Ajuf A QA tAim "OhiA PAOI m'AnAm nAc Atfo ftiAf tei'oeAf An AjUf A X)A tAim tA1|1fC1 1f mA1|15 A CflOCAf e beit "out Ann [cum] nA cil/l'l bjiAiclin 1 This Kill-Cloor may be compared with the mysterious Cregil (Jrua, Kill Cuan, and Kill-Crua above. These prayers are found in some form or other amongst all the Gaelic-speaking Celts. " St. Bride and her brat," i.e., mantle, is known even in Lowland Scotch nursery and folk rhymes. 369 Why should I like to suffer the pains of Purgatory ? A-boiling and a-roasting on red flags? The Father will come, the Son will conie, The Holy Spirit will come, With my poor soul in Kill-Cloor 1 At the last day. Arnen. 3 I also got the " White Prayer," or " The White-white Prayer," as he called it, from my friend Thomas Barclay, from the County of Mayo, very nearly as I gave it above, but after the lines Three drops of Holy Water Which Mary sent with me to show me the way these other lines followed : ANOTHER VERSION. Under the protection of that man yonder, Who has the candle in his hand. Bride and her brat [mantle] Mary and her son, Michael the Archangel and his shield. It is not higli up goes the sun, And his two hands back across it. Woe for who hangs, Woe for who tortures, And it to be with you, Going to the churchyard, Without a white sheet 2 Another version was taken down by J. J. Lyons, and sent me by Father O'Growney, who says he heard nearly the sumo piece in Meath. Another verse was given by O'Faherty of Connemara, but possibly does not belong to this prayer at all. 370 til flACAI'O fe 50 h-ipfiionn 50 bjtAC. Aon mime e fin tn6 An ttluij 66, ACc ni Cuirhnijim AJA A Ainm. AipciosAt An CpeiT)irh CftiAit)" Aip. AS fo CUIT> t)i, triAji -otitiAifc f eif eAn 6 cuit> nAC f\Ait> AS nA eile. c6ip eile. C-pi b|tAoin t)'uifj;e Cui|\ tTlAC T)e tiorn AJ -oeAnAtri An e6tAif tCAt 1&A-O11A15 50 IDA CA Aiftinj AJI mo ci tTlAC 6 t)iA iT>ip me guf i. [pAltce JIOtTlAT)] A pA1T)1t1 lOf A T)o -jurine c^iofr i JCIOIITI A Ay StiAt) beActAinn i mb^tiji CAitjieAC (?) 50 mbuT) -pt/UAJ buAti An ftwAJ fo A Bpuilmit) Ann. tlA-pAb * ftuAJ bAn An flA5 fo ArA AJ A lOfA nA -potA pij 50 5cot>lAij C m A Ajur 50 t^^it) T)' Ainjte 1n An ocimciol.L. *"5O mbw-6" A ToubAitic feifCAn, ACC -D'Ar^uis mife e, 6iji if t)6i5 3uji oeAjmiAt) oo pinne fe. 371 Without a board coffin, Everyone who shall repeat that Three times in the day, He shall not go To hell for ever. I again got this White Prayer from another man in the County Majo, but I do not remember his name. He called it " The Article of the Hard Faith." Here is some of it as he said it some of it that the others had not got. ANOTHER VERSION. Three drops of Holy Water That the Son of God sent with me, to show me the way From the house of Patrick to the door of Paradise. If there is a vision waiting to attack me A Son from God between me and her I Welcome to thee O prayer of Jesus, Which Christ made at the end of his month, On the mountain of Beachlainn in the top of Caithir [?] May it be an enduring firm host This host in which we are ! May it not be ! an enduring firm host This host that is drawing towards us 1 O Jesus of the true blood Mayest Thou sleep beside us. And may thy blessed angels Be around us. 1 The man said " may it be." This is, I thiuk, judging from other prayers of the same kind, a mistake, and I have altered it accordingly. 372 fo -DAn eitetjo'n tniiAij-oin. 6 5nleAnn-nA-mAt)A no ftpuil cuit) T)e coprhuil leif nA "OAncAiD f A ttlhAij'oeAn jtofimAti m6x>mAti m 1f cu mo ton, mo fcoji, mo t If cu mo fieAtc eolAtf AS TDul fioriiAm Ann f JAC A'f A|i ftiAb tiA nt>eoti 50 mbu-6 cu mo CAJIAIT). 1 n^Aijvoi'n phA|tjicAir cA'n pAit)fiin AS mol/A'6 TIA mnA 6i ^iAm gAn tocc, A Aen-mic fnViuijie CA 1 jCACAifi nA nj^AfCA Reixi JAC gAbA-o oom' AnAm bocc. T)eun t)Am cjteoifi, CA An coift Aft An bpeACAd, ptiuc mo jt 1 "- 4 " ^ e EV&'v 'oo'n ACAIJI, 1115 mo IAJTIA Af fmAl nA bpeACA-6 'S AJI uAi|i mo bAif 50 n-Ab]iAim An fo pAit)i^ triAit, "oo tug An c-AtAip 66$An O A -6Atn. t)o r5fi ft f 6 1 Geul < ome 615111 i n-1nif-meAt)on 1 nApAmn, beAgAti "oe bliAticAib 6 fom. t)o tug TIA DAome 'f An AIC fin " An Aipei- pige" utp|\i, A6c ni peicnn CIA An j?At. CA t>A cum Ann, ACC b'^i-otp gu^ piopAit) IAD nAC mtoAineAnn le cfeile A^ Aon cop. An Aisemighe. AbA1|1 t)O pA1T>1|1 mA ? f Alt tCAC 6, 1f teiseAnn i nAC ocei'oeAnn A^ jcut, 1f pAit)i^ i nAC njAbAnn 1 Literally : Maiden, glorious, courteous, graceful, thou art my provision, my store, my treasure, thou art my guiding star goiu^ be- fore mo in every road, and on the Mountain of Tears mayest thou be my friend. In the Garden of Paradise the joining prayer is lauding the woman who was ever without a fault. one-Son of Mary who 373 Here is another poem to the Virgin from Glenamaddy in the County Galway, some of which is like the above poems. O VIRGIN. Glorious Virgin, heavenly vision, Thou my riches, store, provision, My star through the years When troubles rend me, On the Mountain of Tears O thou defend me. 1 la the Garden of Paradise, hymn and story Are praising the Lady within the walls, O Mary's Son from thy city of glory Protect my soul when the danger falls. Let not the hunters pursue me farther, Wash my hands from the stains that gather, Moisten my cheeks with love for the father, And when I die may I say the pater, Virgin Mary. Here is another good prayer which Father O'Growney gave me. He wrote it down from the mouth of somebody in Innismaan in Aran a few years ago. The people of that place called it the " Resurrection," but I do not see why. There are two parts in it, but possibly they do not belong to one another at all. THE RESURRECTION. Repeat thy Pater with due desire, A lesson of fire to one and all, A pater abounding in each good thing, The King of the Elements Castle wall. a art in the city of the graces, smooth every danger for my poor soul. Make for me a guidance, the pursuit is after the sinner, wet my countenance with love for tho Father, wash my hands from the stain of the sins, and at the hour of my death may I say the prayer. 2 Literally : Say thy pater if thou likest it, it in a lesson that goetli 374 T>jieimip.e phAp;p;tAip ip i A -AnAm-pAi'oip. 'poifieAp i. * Upnuije cpAibteAc, AolmAp., jl-An, T)p:oiceA-o pit 6AbA i. up-nut^ce, 45up oeipc, itp-ije geup, A'p ooccAp TTIAIC, Sin e An ceAjufs tuj THAC T)e pein, Afi An j cum Aipjimn gAn t>o bpojAtb, t 'S nA teun fcjio J Af TO bfiAC, 1 gCOrilJAfl tIA T)C|11 flOl) uriilAij ^AOI -66 -oo'n -outne bocr. A bpeicpi-6 cu -D'AIJISIOT) Ajvif -o'ctt -OA mbu-6 teAr ceo nA jcnoc, cu ptAiceAf T>e 50 t>e6 teAbAi-6 A^uf x)ei|tc nA tnbocc. T)eAn 50 min teif An mbocc cui|i cne (?) AJI A cojtp eAfift A" tiiot X)eitic nA mbocc go nt>eACAiT> triAC "Oe 'nA ftiocc. T)ubip poipeAp i," Ajup niop cmj; pe i: ACC o'ACptn jeAp i, puTJ-beAS. t Aliter " *OIA T)6mnAi5." mAp pUAip me 6 F 6 ^! 1 6ile e. ^.Aliter mopcACAp. % Aliter " Ap A bpeicpi-6 cu -oe ceolcAib cpoip" [ = cpoc ?J not back, it is a prayer that takes no stain, a high c a,stle for the King of the Elements. A ladder of Paradise is the pater, a soul-prayer that relieves is it, a prayer pious, lime-white, pure, a bridge of the race 375 A ladder to Paradise is the pater, Matter to comfort the soul is there, A bridge for the race that is chased by death, Is the fragrant breath of the lime-white prayer. Praying with alms and fasting too, Repentance due, and a hope not vain, Is the teaching taught by the Son of God Against a harvest of hail and rain. Go to Mass unsocked and shoeless, Doless pride of garb is sin, Meet where the three ways meet the poor, Bow to him twice and bring him in. 3 Though thine be the gold in the king's own kist, Though thy flocks like a mist cover hill and lea, Refuse to the poor man bed or bread, And heaven, when dead, thou shalt not see. Be to the poor man mild and good, Warm him, clothe him and give him food, Let alms to the poor be freely given, For in poor man's shape came Christ from heaven. of Eve is it. Fasting, prayer and alms, sharp repentance and good hope, that is the teaching the Son of God gave to His own Church against the wet harvest. [This line was probably interpolated during some wet season, it seems out of place.] a Go to Mass without your shoes, and do not be proud of your mantle. Meet, at the confluence of the three roads, and bow twice to the poor man. For all you shall see of silver and gold, and though you owned the mist of the hills [the misty hills] you shall not see the heaven of God for ever without the bed and alms of the poor [i.e., giving them bed and alm$\. 376 fo t)opnAn ne piopAiti be^g^ eile "oe'n up 6f,c T)O 6u^lAit) me uux> miAn tiom otit Anonn A tAijeAt) A bpuit T>e ton pe mo bAji tlAC CAtt * " tlA 5Ai|i 1 -oceAJ " mAji cuAtAi-6 eoJAn o gjiAmnA e, ACC m teiji 'OAm fin. t tlo mA-(i cuAtAix) An gftAtrmuijeAc e "nAceAc TIA 'IIA coif, ACC mAji if mAit te lof A Cjiiofc me beit." b'eit>i|\ gwfi " TJ' CAC r\A~oe COIf" flA f-OCAlt CCAjlCA. + "tT)A|Ac " no " meijieAc " 1 5ConnAccAib = " mnA mbei'6eAt>." 1 Literally : Remember the passion of [i.e., caused by] the spear, utter thy ciies in time beneath a thousand sorrows ; a clean, devout, modest, charitable, humble heart, is not it a thousand times better to mention than a mouth in motion [i.e. an ever- wagging tongue]. 2 Literally -. Is it not many a good horseman who has been thrown, and now / shall go upon the back of the steed [i.e., to ride the race 377 Here are a few other little pieces of the same sort which I heard from him and others : THINK. Think, of the spear, with fear, that pierced our Lord, Think, let thy tear be shed to Him adored, A good clean heart by dart of sin unscored Is more than lays of praise before our Lord. 1 THOUGH RIDERS BE THROWN. Though riders be thrown in black disgrace, Yet I mount for the race of my life with pride, .May I keep to the track, may I fall not back, And judge me, Christ, as I ride my ride. a HELL. Hell whose rains and cold appal, Hell whose drink is bitter gall, Crossless churchless town of fear, Hell, for thee I shall not steer. But as Christ shall wish, so be it all. 3 Had I for my voyage food, I should steer for heaven's good, Ah ! my crop had better thriven Had I sown and ploughed for heaven. of life], as I have [or perhaps m&n for mn * Clo6A mofiA clonncA (?) ctAoncA. teAbin-6 AJI peA-o t>A h-oix>6e Se -oubAific feifeAn te (?) of A cionn fin leo e 6 tucc nA feAdc tine, t)hi -D'A mbfiAonAri te T>'A ntjeAtigA-o te cimleAc ^5 nA DjieAmAtinAib po p 1f mime cuACcAp Ap An T)6rhtiA6 ^tin fn^ pAi"O- if ^n-mop x\n tne^f T>O t>i x\5 n^ A|\ An IA beAnnAigce pn. 1f coicCionn 'KA meAfg Art c-Amm -oo "OhiA " Uig An "O6trinAig." Ann fAn fseul gfeAnnArhAit fin UinnceA^ "f mnifueA^ t)uinn niA^ J lA^Ait) CAijvoif C|\iOfCA T)'A rhAC, mA|\ CAfA-6 ITlAC t)6 leif, A$uf tAi'ttg fe e p6m -06 mAj\ CAifoeAf C^iOfCA, Ate -oiulCAig SeAjAn T>6, "ni corhtf\om t/' At)ei|; f6, " cugAnn cu A f eACc -oo tiAoinitt Aguf ni tugAnn cu A leAt-fxiit -co eile." tluAip -o'lintis ITlAC 'Oe CAfA* " An t)6ttinAi5 '' teif, A6c nuAiji CuAlAit) SeAgAn b' 6 "oo t>i Ann, ni teigpeAt) fe t)6 tteit 'nA * " tno f ineAt) " mAH cuAtAix* eoJAn O 5|(AirinA e : ni cui5im p m. t f.euc mo " Sgeutui-oe 5Aot>Al,AC " cufo 1., r5e A ^ 111- 1 Literally : The calf that was crucified on Friday, it was placed iu tough ropes, it was stretched in its stretching in the grave, great stones . . . ? inclined. Watching his couch throughout the night, it was what he said to Nicodemus. . . . ? over that, till they took him with them from the people of the seven lines that were being spattered with 379 THE CALF TO DEATH. The calf to death on Friday driven With galling ropes His flesh was riven, Then to the grave the body given, And stones above Him piled to heaven. l He who was slaughtered to redeem us Spake that night to Nicodemus. They bring Him away ere morning shines Away from the men of the seven linea. Men foul with dirt and slime Fettered and red with crime, Through the bands in pain for endless time. Mention is often made of the Sunday in these prayers, and very great was the regard that the old Gaels had for that holy day. A common name amongst them for God is the "King of the Sunday." In that amusing story, "Shawn the Tinker," 2 we are told how Shawn went to look for a godfather for his son, and how the Mac D^ [Son of God], met him and offered Himself to him as a godfather, but Shawn refused Him, " You are not a fair man," said he, " you give their seven times enough to some people, and you don't their half enough to others." When the Son of God had gone away from him the " King of Sunday " met him, but when Shawn heard that it was He who was in it, he foul-dirt, reddened with fetters, by the people under pains. This fragment is very obscure. I do not understand " the people of the seven lines." 2 See the third story in the first part of my Sgeuluidhe Gaedhealach. This story is told with variations all over Ireland, but this part of it can be, and is only told in Iriah, since the phrase ttij AH "OoriinAij, " Kiug of the Sunday," has not found its way into English. 380 T>'A tfiAC, " ni 't A^AT) " AJ\ f 6 " ACC Aon IA AtfiAin fAn cfeACcrhAm, Aguf ni 't cu lonn-dnn tn6|AAn t)o deunAtti Art IA fin f.em ! " AS fo niAf mo lAb}1A T1A h-AtlAtnA, pofjAit xo cfioi-oe Ajf fSAoil An JAnjuix* Af t)fieAinAij fuAf Aji mhAC nA t)AnAtc^A, 6 'f^ pem ip peAnn "oo ceAnnuij finn. CjiAnn -oifieAc ouitleAbfiAc jtAf Af CIIOCA-O Cfti'ofc fAoi 'nA bun, ofic A|iif A ctioif Oftc A^iif te ponn]. UA pio|M eile ACA "OAp b' Ainm " tDeAnnAtc An T)6rhnAig," ACc m tugAim Ann fo e, 6i|i if beAg-nAfi AJ\ f. At) e. AS fo piOfA beAg Afi An cofrhuil Leif nA Uncitt fUAf, niA^ CA f6 ACA i nAjvAinn Agtif 1 sConAtnAftA. 50 mbeAnnuigteAu t)tnc A Cttos. SA mbeAnnui5teA|\ ouic A A btunneAin jtejit ui|i, 50 te 'ji ceufA-6 1 Literally : Move thy foot early to Mass, move thy mouth on the holy words, move thy fingers on the chain of the soul [the rosary ?] 381 would not allow Him, either, to be godfather to his son, "You have only one day in the week," said he, " and you're not able to do much good that day, itself ! " Here is how my friend Father O'Growney, found the "Salutation to Sunday " in Aran. WELCOME TO SUNDAY. Welcome to Sunday After the week days, It, the fine holiday Christ has ordained for us, To make our souls for us. Move your foot to the Mass all early, Move to its words your lips full clearly, Move on the chain of the soul your fingers, Open the heart where evil lingers, Look to the Son of the Nurse who taught us, He who alone in His mercy bought us. 1 Tree green, leafy, wide, Under it Christ crucified, To thee we return again, Cross, We return again unto thee with pride.* They have another piece called the " Blessing of the Sunday," but I do not give it here for it is almost entirely unintelligible. Here is a little piece about the Cross, like the lines given above, as they have it in Aran and Connemara. HAIL UNTO THEE, O CROSS. Hail unto thee, O Cross, Branching, and green, and wide, Hail unto Thee, O tree Where Christ was crucified. open thy heart and loose the malice out of it, look up to the Son of the Nurse, since it is He himself who best bought us. 2 Tree straight, leafy, green, beneath whoso foot Christ was crucified, we return to thee again, Cross, we return to thee again with joy. 382 go mbeAnfluijceAp -otiic A fu'5 "Do pineAT) AJI Ati scficnp, 1mpiT>e cuijum ofic SAC frriAt peACAi-6 -O'A ttpuit A}i m'AnAm e teAjAinc A|i An 5colAinn, 6 'f' 'f roo nmne An cotft. eite T>O rst 1 ^ ^ - An pif 5^ Ae * eA ^ f 1T1 piop tteul mtiA 66. THittAiiic p tipeicpnc ce Amp 01 It 50 mt)eAnnui$teAn "Ctnc A Atcom. 50 mbeAnnuijceAti -ouic A A cjior bjieAJ T)il/leAt)iiAc j HAJI teiji'o cu m'AnAm CAJI 50 jconsbuiji-o cu me A)i 50 bpittix) c mui-o-ne [finn-ne] A|i AJI 50 meu-ouiji-o ru A^ 5C|ioi-6e te sloifi ti'fAJAit. 50 UonAi-6 cu AJI fuite te -oeottAib nA h-Aiijii,5e. 50 X)ru5AiT) cu A|< gcion -ouinn -oe 5AC Aip^ionn T)'A teijceA|i Ann fAn Uoim AITOIU Aj-up Af fut) An t>omAin moi|i. tlO IT1A|1 CUAtAI* ATI C-AtA1JA O gl^^^A e O1T)e- .1. "OAitii O CeAllACAin 1 n- 50 ocAjAi'o T)uinn cion T)e ItiAijeAcc Aipfiitin An t/Ae Anxnvi t)e JAG Aifpionn -O'A teijceAji Ann fAn cimciott An T)omAin tfloift Afi pAO. 1 Literally : Mayest thou be saluted Cross, O branch bright, fresh, mayest thou be saluted tree by which Christ was crucified, mayest thou be saluted King who wast stretched upon the cross , a 383 Hail unto Thee, King, Who wast stretched upon the Cross, A supplication I send to Thee, Each stain of the sins on ray soul that be To lay it upon ray body, She has sinned the most the more guilty she ' Here is ;inother piece which that true Gael, Mr. Lyons, wrote down from the mouth of a woman from Ballina in the Uounty Mayo ; she said it was usual to repeat it on coming iu sight of a church, HAIL TO THEE, ALTAR. Hail unto thee, altar, O cross, fine, leafy, green, Mayest thou not let my soul [go] past thee, Mayest thou keep me in a good state, Mayest thou turn us to what-is-good-for-us, Mayest thou magnify our hearts to get glory, Mayest thou fill our eyes with tears of repentance, Mayest thou give us our share of every Mass That is read in Rome to-day And throughout the great world. Or as Father O'Growney heard it from a schoolmaster in Aran M6r, David O'Callaghan. That there may come to us a Christian share Of the preciousness of the Mass of this day, And of every Mass that is read in Rome And round about the great world, throughout. supplication I offer Thee [namely] every stain of sin that is upon the soul to lay it upon the body, since it is she who most committed the crime. 2 r 384 -Ag fo ttfinuije Aluinn -oo CuAlAit) An O ^t^' 1 ^ 1 tilnif ITIeA-Con, -O'A pAt> le Unn Art CAJI eif An mile Aiice ntfrhAT) A cump An tnite -pAitce ftomAt) A cuijip An cijeA-pnA, A riiic no fiotftuij; o'n 615 if gile 'f if mine, 'Se T)O t>Af-f A A]i cpAnn nA pAife T)' pUAfJAll fiol/ 6A6A A'f bAfgUlj* CO1J1. 6'f peACAd bocc me CA AJ oeunAm ope nA nocc ojim An coiji, Cix> -00 cttitt me c' peAftg A lofA piLt o|im iofA ceAnnuij muitj [i.e., finn] TofA fteAnnuij mutt) iof A [An] pAit)fiin pAijiceAC [sic], nA oewn finn -oo Anoip no Aft UAift A-ft O A Chfii'opc t>o ceufA'o T>IA h-Aome T)o -ooijic -oo ctji-o jrolA t)A'it mAiceA-6 'f o'Ati fAOjiA-6, 5|JAfCA An SpiojiAit) nAOim Ann A^ jcAoixie 'f Ann Af< n-mncmn SAC Atcuinge -O'A n-iAjifiAmAoit) tTlAC "De X>'A * no " DAfAlj." 1 Literally : A thousand welcomes to Thee, Body of the Lord, Son who wast descended from the Virgin most bright and most smooth, it is Thy death upon the tree of the Passion that released the seed of Eve and destroyed crime [according to another reading, " put crime to death."] Since I am a poor sinner who is making for Thee, do not unsheath 385 Here is a beautiful prayer which Father O'Growney heard in Innis Maan in Aran, said during Mass after the Con- secration. A HUNDRED THOUSAND WELCOMES. A hundred thousand welcomes, thou Body of the Lord, 1 Thou Son of her the Virgin, the brightest, moat adored, Thy death in such fashion On the tree of the Passion Hath saved Eve's race and put sin to death. I arn a poor sinner to thee appealing, Reward me not as tny sins may be; Jesus Christ I deserve Thy anger, But turn again and show grace to me. Jesus who bought us Jesus who taught us Jesus of the united prayer, Do not forget us Now nor in the hour of death. O crucified Jesus do not leave us, Thou pouredst Thy blood for us, O forgive us, M;iy the Grace of the Spirit for ever be with us, And whatever we aak may the Son of God givi; u.s. upon me justice, although, Jesus Christ, I have deserved Thy auger, return to me aud relievo me. Jesus who bought us, Jesus who blessed us, Jesus [of the] united prayer, do not forget us, now nor at the hour of our death. O Christ, who wast crucified on Friday, who pouredst Thy share of blood to forgive us and free us, the grace of the Holy Spirit be in our heart and in our mind : every petition that we ask may the Son of God make-it-easy for us. 386 T>O fgpiott An fiop o oeul Twine Af 1 contMe HA cuirhne T>e. Ctnriine T)e of cionn mo cuimne, t,eAc mo peACAiti m 15 tiom mnfeAcr, SAC Afi innip me 'f nAji innif me, CA me A5 IAJIIIAI'O pAjinuin A]i iofA CACAOi|ie TIA fAOifxine. O A ChljeAHtlA f'UA1|l plAtlCA A'f T)'pulAin5 An pAtf, Aj -oo fciAtlAt) te li-iA|iAnn O muLlAC 50 bA^fi, n,\ "01A15 fin fUAiji Cii CAjtcuifne '5f nA CfieACCA Af; TJO O A ChijeAfnA, if t)o coimi|ice mo CAJIA piO 5 O 1 n-iA|\tAf\ ConT)Ae t)ut)A1fC f e gUfi tAt)A1peAt) 1AT) " Af "OCeACC "OU1C Af\ DO jlunAio fAn CfeipeAl." teij;irn in6 pem. tei^im me pein 1 n-imiol/1 T) Afi v)|itAH "Do cije fein, AS -umt-usA-o oo'n reAmpott Umltnjim gAn ceAtj im cftoix>e,* trio stun x>6Af t/e CAitneAm "oo'n '"Umtvujim mo fieAtg 6m" c|ioiT>e " mAf fAi|i O tAOJAi^e e. ^Literally : Thoughts of God above my thoughts, half of my sin I am unable to tell. All that I have told arid did not tell, I am asking 387 Here is a kind of Act of Contrition which Mr. Lyons wrote down from the mouth of a person from the County Gal way. THOUGHTS OF GOD. Under my thoughts may I God-thoughts find. 1 H<*lf of my sins escape my mind : For what I said, or did not s.-iy, Pardon me Jesm Christ, I pray, At the throne of confession I stand this day. O Jesus sorely suffering Reut by Thy Passion's pain, An ir >n-turn offering, Slain as among the slain, Scoffed at. despised, neglected, Tortured by cruel men, Trembling to be rejected I turn to Thee again. My late, much-regretted friend, the able Gaelic scholar Patrick O'Leary, found almost the same words in the of the County Cork. He said that they were spoken " when you came on your knees into the chapel." I PLACE MYSELF. I place myself at the edge of Thy grace, 2 On the floor of Thy House myself I place, To the Catholic Temple I bow to pray, And banish the sin of my heart away, I lower my knee to my King this day. pardon (for it) of Jesus Christ before the throne of Confession. O Lord who received?! paius and .lidst suffer the Passion, rent by iron from he.id to crown, afterwards Thou receivedst reproach and the wou:ids in Thy hand, O Lord, seeking Thy protection am I. IJ Literally : I lay myself at the edge of Thy Grace on the floor of 388 An -OA^A jtun te jeilt t>o T)hiA, Art tttiuft if beAnntnjce 1 n-Aon-'OiA. Am' feACAinc AJI fluAijtib -oobfioin, A'f 50 mbuAi-oceAft m'AnAtn -oo'n Cjnonoix>. A ChijeAttnA FUAIJI PIAHCA A'r- o'pulAinj; Art T)O fCIAtlAT) te O bACAf 50 'HA -OIAI-O fAti fUAi^ An tlA cfioibce [cjiAobA ?] Ann A IAITTI, A "Ohe -Olt A5 1AJ1HA1T3 T)o coimijice O'n tA -fiujAT) me -|HAm tTlAC tnhuifAe T)hun-nA-n5Atl. T)o An tiAtAnAC coniAom Aguf oitDliogAiT) An-rh6ji Af\ An T>orhAin, Agup An meAT) t)' AttpAn- Thiaeown House, submitting to the Catholic Temple, I lower without deceit in my heart, my right knee with delight to the High King, the second knee with submission to God, the three most blessed in one God, to make-me-avoid the hosts of sorrow, aud may niy soul be gained by the Trinity. O Lord who receivedst pains, and su%redst the Passion, torn by iron 389 I lower my knee unto God most high To the blessed Three of the Trinity. From the armies of pain may They bring me whole, And the blessed Trinity take my soul. Jesus sore-suffering, Martyr of pain, Thou wast offered, an offering, Slain with the slain, Despised and rejected, A mock among men, May my soul be protected From sin and from stain. Each sin I have sinned From the day of my fall, May the One Sun of Mary Forgive me them all ! May the child who was tortured, God-man without stain, Guide us safe througli the torments And shoutings of pain. Here is another piece of the same sort, which that expert Iresian and scholar, Mr. J. J. Lyons of Philadelphia, in America, wrote down from the mouth of one Alice O'Gal- Ugher of the County Donegal. Mr. Lyons has laid all the Irish scholars of the world under debt and obligation to him for the songs and poems and other things which he has from head to foot (?) afterwards the Lord received the branches His hand, O dear < it>;l seeking Tny protection I am. Every sin that I i ive committed from the day ever I w,is born may tli- 1 Son of Mary of the Graces say to me " I forgive thee thorn." The child that was tortured who is Man and is God, muke-us-avoid forever the shoutings >f the people of the pains. 390 Ait> Aj;tir t>e -ftAncAitt Aj;tir -oe neitib eile -oo f e pop 50 h-AijteAC Aguf 50 beAcc o beul DA n-OAome oo CApAt) Aip 1 nAmefiiCA, gAn Aon ni"u HA t)o leApujjAt), ACc uvo no tAbAipc 50 oo CtiAU\it) f e IA*O. Ctiug f e cuit) t)e TI oo pUxMji f6 rn^|\ f o, -com' CA^AI-Q Gog^n O Cui|\ f6 cuilleAt) ACA 1 gclot) .Ann An pAipe^f fin DO tuitl A te m6|\An bliAiiAn A|\ f on An rheiT> -oo junne f6 O'AJV Cit) nA6 t>puAij\ fe An piofA fo 6 Chonn- , but) t^uAg 5An A ClobuAlAt) Ann fo te n-A f AbAil. Chuif An c-AtAifi O 5r A " 1 "^ C"5Atti-f A e. 1p cop rhuit leif An " Ave Maris Stella " e. t)uic A rhume tiion. ouic-fe A ftlhui-pe rii6)i, Ajt Aft nx>eACAin [A mhuijiej, poift, A tT)1iui]te A niAC A -fteAtc nA mAiTone, A fjiAc TIA mbocc, 1p rxi AnAtn-cAHAiT> [ACA JAH tocc]. If Ctl "DO C.5 Af A1f Atl T)o tuic le h-CAbA [i n-Aon-c|u\t]. Chog cu An C-UA11 X)O f-AOjiAij finn bi 'noif 'f AH UAIJI A-fi n-eAjA Linn. CotriAij (?) x>uirm-ne -piotcAti Tie, 1 CAoL TIA lAi A ceAngtAieAf me. Sfteim -oo'n bocr, 'f -oo'n x>ALl A foil, A riiACAi^ riiuiftneAC, -(115 HA 1 Literally . Welcome to thee great Mary, welcome eternal maiden, our hardships relieve Mary, Mary, mother of Jesus. Star of the morning, shield of the poor, thou art a soul-friend without 301 written down punctually and exactly from the mouth of our poor people whom he met in America, without altering or doctoring anything, but giving them exactly as he he;u-d them. He sent si'ine of the prayers which he got in this way to my friend Father Eugene O'Growuey, and more of them he printed in the Gael, that piper which has for many years deserved our thanks for all it has done for our language. Although Mr. Lyons did not get this piece from a native of Connacht still it were a pity not to print it here, in order to save it. Father O'Growiiey sent it to me. It is like the " Ave Maris Stella." WELCOME GREAT MARY. Welcome thou of high estate, And when troubles seize us Bring us through our dangers great, Mother dear of Jesus. 1 Star of the morning, shield of the poor, Friend of the soul, our open door. Eve's fall made flowers to fall from men, Thou bringest these upon earth again. Thou hast reared the Lamb who lias saved the race. Be with us when Death comes face to face. Bring us the peace of the Lord to-night For the fetters that bind us bind us tight. Heavenly Mother Oh I grant this night Thy food to Lie ;>oor, to the l>line ceim SeACAirt finn AJI ouftA'o HA bpiAn. 50 motcAfi -pAOi T)O coimjtije xXn c-AcAiji An tTlAC 'f An Spioju\t> tlAotn. fo ^noif t>eij\eO e. of God, tight are the fetters that bind me. A mouthful to the poor, to the blind his eye, O beloved ai.-ther of the Iviug of the elements. mirror of the virtues, O urk of the law, U throne of wisdom and CttToC. 303 Throne of wisdom enthroned on meekness, Mirror of good, make strong our weakness. Save us, when thy Son shall come, From deadly retribution. Star of the morning all fair within Save from the blot and the spot of sin. May the Father, the Son, and the Spirit all Threo Benoatb thy protection praised bo. Here now is the end of the sixth chapter of the Songs of Connacht. But I shall return, I hope, to these Religious Poems again, because they are very numer- ous, precious and readable, and they are, in a way, almost necessary to anyone who may desire to understand the soul of Connacht. I leave here a victory and a blessing to my renders, and if there is anything in this biok that does not please them I ask their pardon, and I hops they may not blame me, for I have done my best in collecting what is in it ; ;ind in setting it down exactly as I found it. of meekness. Save us on the step (i.e., coming) of thy Son, from evil, from the hour of eric (retributi >n). O star of the m >rning of highest degree, make us to avoid the blackening of the pains. THE END. CA cotiu TTIAH xo ticidj me e A|< fSfiiooA-o An teAtAi|t peo -OAITI Aft -ocup. 5 po An cuix) ip mo x>e nA poctAib o'AcfiocAinn -OA mbemn An teA&Aifi. S?;tiio6p.Ainn "inTMAi-6," " luije," " punie," "c "tiop," "coifi," "ciA|i," i n-ionAT) " 1 troiAij," " Luiiie," " f uije," "fUAf," "fiop," ''poiji," "ftAjt." S5t 11 ^P Airiri "peo," i n-ionAt) " peo," i " -oe, i n-ionAt) "oe," " in," i n-ionAt> " Ann," " gACTdlje " i n-iotiAT) " J^Ae-oeilse," -j b'efoiji " jeoftA-o," i n-ionAX> "seobA-o." S5|ttoBpAinn "AI" no Ai~6e," pAn uimi|i iotpAf6 i n-ionAT) " Ani," mAfi ACA " ptACAi " no " pLACAit>e " i n-ionAT) " ptACAi'6." S5|tiobpAinn AH j-otftm iomtAn ACA AJI AimneACAib AiceAnn, mA]< t)Aite-ACA-l,uAin i n-ionAT> b'L'ActuAtn, *]c. COCAITD nA nocAi peo leAnAp TIA todcA ip mo ACA in pAn no ACA i ltcfii5A-6 An P. 5. I have printed " moc na ho-ya, slaun '' in phonetics to show the sound of the cock crow to English readers. I have ventured on an occasional phonetic rendering like this for the English reader, but only because the proper words and spelling are on the opposite page. As a rule Irish printed phonetically is an abomination to be eschewed. P. (5, y. pein-fUAJAil though a convenient is not an idiomatic word. The Irish do not use pem in compounds at present. P. 10, 1. 11. b'peAHjt " T)li5ce piAnAmlA," 1. z. read "SpAinfpe." P. 18, 1. 20. My friend Mr. Lloyd hoard this poem also, he says the fourth line should be "^5 eipceAcc Le stop An mimpci|i," and the ninth, " 'Si bio^ 1 jcomnume AJ jui-oe ^ouinn." He heard much more than I did. He hoard the word "ci-oeog" not "ci'oeos." P. '22, 1. 2. The word UiAJAtcAp may be said to have replaced since I wrote this. 396 P. 24, 1. 1. b'^GAnn " noccutjce." 1. 16. teij P. 28, 1. 1. b'peAtijt piopAixJe no piorAt, ACC CA jio mime rSF'O^r A ' ^ 1 teAbAit) A i r> e no AI fAn uimifi IOtftAI-6. P. 28, 1. 8. SIAJI is now often better written ciA((. In these words, fUAf, fiop foijt, f vA]i, I have retained the r, which, etymologi- cally, is not so correct, but was the common form a few \ cars ago. L. 12. b'f eAjift " Aom-criotlA." P. 30, 1. 18. C-roij i c-fiA|t coi}i i ciAji. L. 15. I have wrongly written coprhuit all through for coprnAil. The word is pronounced cofuil. The fact is that an aspirated rh or b in the middle of a word following a broad vowel and a liquid are pronounced I think in all parts of Ireland like the vowel u, as AftbA|t "corn," pronounced A]IUA|I, meAftbAt, a " mistake," pro- nounced TneAfiuAL. Cottii An, the proper name "Coleman," pro- nounced by metathesis c'tuAn, colbA, the side of a bed, pro- nounced cotuA, CAl/bAc, the proper name, is pronounced CAtuAc, and so on. This, so far as I know, has never been noted in dic- tionaries or grammars. L. 31. One would expect '' At]i f UT>.' ; P. 38, 1. 18. t)'peA|i]i "-oo bi re 'lAbAtjic." P. 48, 1. 18. Father Dinneen translates peitcby "a trembling," but that cannot be the meaning of it here. P. 50, 1. 9. The right reading would undoubtedly be "CIT> (or 51-6) CAiX) t>o jnAC i mo bun," otherwise there would be only six syllables in this line. " te gA-o," in the next line, should be, according to a better copy " A]1 c^Ann." P. 52, 1. 1. This line should probably run HA cmiriiAcn!) AmjAfi rut>. The metre in my copy is violated by having eight syllables in this line. I omitted a fine verse from this poem. It is the second. fli ciub]tAix) neAc oe'n c-piujt T)o'n x'r ette, CA ottAiii clAon, An euro t)o -(loiceAX) e pem A]\ A JCUIX) f Ut) AjtAOII. i.e., " Not one of the three would give to the other two who are ready and eager, the portion that would reach himself, for their two portions put together." 397 P. 54, 1. 3. For AtiAJAift read ATIAJAI-O. L. 4. letj " beA]\(."AiT> me Aim." L. 12. Forms like -oo bi pe COJCA for -oo CO^A-O e, or TA pe pjtiiobcA for pjniobcAti e are very common in Mid- Connacht, but are not to be recommended, though I have often used them. P. 58, 1. 25. If "IDA juvo " is right, I suppose the meaning is "I hear it being said that there is," etc. L. 31. Read " venomous." P. 60, 1. 7. I have almost constantly accented the o in p eo follow- ing my native dialect of Mid-Connacht. But if I were writing now I would not accent it. The same holds good of t>e (off it), which I also have wrongly accented. P. 61, 1. 33. My proposed amendation is I see an impossible one. r. ti- the rhyme in tn'ob would be misplaced. P. 62,1.4 SeAp|.vM-o is probably the right reading, i.e., How shall they stand (i.e., set up) Christ upon a lie. L. 9. Here and elsewhere read ioriArm, which in Connacht is often pronounced AineAnn, the first n broad. L. 18. The real reading is un- doubtedly "p. nAorhiA Aifi AH coijt puil." My suggested amendation would not rhyme. P. 64, 1.8. So, which I marked long, is probably short, and Anoip is an -ant to rhyme with it, so my amendation is wrong. L. 20. Better CIAJI A'f coi-p. P. 66, 1. 1. Read " pijne." L. 13. Read " bjtip pe ATI rhoit>." P. 68, 1. 3. For peo we should probably read po (the o short) to rhyme with olc. L. 13. Read cuijteAtin pe 'tiA teic for i Leic 66. L. 22: Read "CiomnA." P. 70, 1. 25. pjiiompoiit) is the native word for Primate. P. 74, 1. 1. I took down a poem called T)An An t)Aip of the same nature as thes.- from an old man in a back street in Birmingham. He was a Co. Mayo man, but he had lived sixty years in the English city. My friend Father Dowd brought me to see him. The poem begun : Ce pin piop AJ CCACC 50 -oct me tTlAH A 6eic jA-oui-oe oeic A)( pioluijeAt':c (?) oit>ce, A. CUAS in A -oeAp-lAirti ajup i liomcA, Agup ctAi-oeArh HA n uAi^eAnn in A IAIITI cli leip. tntpe An t)Ap CA cigeACC 50 TJC! tu, A -oume ftoicc HA jlAC bt'o-ojA-o, tn An c-oj ATI mop 'p An C|iion Liom, etc. 398 The expression "the sword of the hours" is a, graphic one. L. 4. Read "crolACAifi." P. 76, 1. 22. read "CUHIA-O." P. 78 1. 2. Insert e after -oAnrAib. L. 7. Read " ConAilt." P. 82,1. 17. read "tii't" for "tiP 1." L. 28. Read " CUA^ " for " CUAC." One would expect " riA leig oo'n CUAIJ," or "tiAleig 00 A11 CUAJ buAlAX)." P. 88, 1. 5. Read bi-oitin. P. 92, 1. 2. Read " tnAicip x>o cteACCAix>," and in line 4 read P. 98, 1. 2. Read "pciuift.". This is from a poem called the "Lout and his Mother," which I have printed in its entirety in Vol. II. L. 25 Better ttjiij-oe, but bpijjit) is now oftener used as a genitive. P. 98, 1. 4. Read fACAt> for f Ait. The word ceifdj which occurs twice in this poem is very common in Connacht, and seems to be a kind of compound of ceix> and 611115. L. 30. Read "An curnA ceAT>nA." L. 32. Read "cui^im." P. 100,1. 6. Read "TIA" for " tiA," L. 11. " c'pAr>&" is for CA pAX)A, pronounced like CAT>A. P. 102, 1. 1. tTpeAjiji "OCUJCA." L. 11. tetj " AiitiieAl.'' -\ " c-peACi|t." L. 22. teij " cfti liii'te. L. 25. T)ei}iceAp " 5ioji|tACAin " 1 n-ionAt> " 5iotiftu5A-6 " 1 n-AiceACAib. L. 26. te linn t)e perhaps means "during the life of God," i.e., eternity. P. 101, 1. 20 leij "DAtcA." L. 29. teij " -0^11151." P. 110, 1. 10. "*Oo cun" I think is the right reading. L. 15. t)'l'AtluAin is the pronunciation of beAt-ACA-t-wAui, as b't'AC- cliAu is of t)Aite-AtA-cliAt, only the A in the first is souiKlt-d. A (as in LA) the other like a in the English ban or baud. P. ] II, 1. 3. The abbey is now nearly roofed ! P. 112, 1. 8. t)un and bonn being pronounced the same in Mid- Connacht I have confounded them here, and I daresay elsewhere. It should be bun here. They are different words, bun being sounded bun in Minister and bomi lot'iut. P. 114, 1. 22. The A in SAJI-OA and ^AjfOAXioiti ought not to be marked long. P. 120,1. 2. Read " AJ eifije " for " AII eiiuje." L. 8. Spmeoijt or fpiox>6iji would be a better form than ppi-6eAX)6i|i. L. 9. t)'peAjtji "CACOiticije," no " CAiclictse." L 14. "OAmbero 1 399 is short for TJA m&eiceA mbeic, a form for which there is good and old authority. In Munster the form is generally -OA tnbeA-6. P. 122, 1. 4. Read " A-oubAtttc." L. 27. Read suAtAinn. L. 7 Read t>'p P. 126, 1. 2. P. 128. miopc is for mioptt, I'unn for tionn and rpinn for ppion. P. 130, 1. 6. r\A -DCfii tYluifte would be more correct, but I give it as I got it. L. 14. teij " gAe-oeilse " no " gAe'oilse." P. 132, 1.4. This 1woAf was pronounced like ut>Af as eoptiA like 6]tnA, or eolAr like ot/Ap. P. 136, 1. 5. Read lomcAiji for tomcats pronounced otnpAiti, as cimciolt is often pronounced cimpiolt. P. 140, 1. 7. This te 50 is not unusual in Connacht and Ulster. L. 14. CeAp means "obscurity,' 1 "affliction." P. 142, 1. 1. For CACA-6 read CAiceAth. L. 18. Read bun for bonn, it may mean " minding or in charge of a hovel." L. y. Read P. 144, 1. 7 and 12. For -oi'obcA read OAOOCA, the x> being broad. 'P. 146, L 2. For CACA-O read cAiceArii. L. 16. Read ptjinn t>e for " pijm tie." L. 18. Read CAOiriiceAC for cAoibceAd. P. 148. 1. 3. For bop read 'bpuf. One would expect pur, but itdoes not seem to be used by itself. L. 16. For x>6 read x>6. P. 249, 1. 3. = " The place on this side is wanting," i.e., " the earth can hold you no longer." P. 152. L 3. Perhaps cAobdnn, i.e., the accursed spirit does not "trust." L. 25 I think it was Art McCovey the Northern Poet who made this song. L. z. For " buAix>|teA-6" read P. 154, 1. 21. For "mop" read P. 156, 1. 5. Read poLlAin. P. 158. 1. 4. Real pijmn. L. 14. Read P. 166, 1. 16. Read " cAiceAm" for "CACATJ." L. y. Read -66 for 06. P. 168, 1. 7. Aliter jAn A 6eic rAnncAc. Compare the Scotch Gaelic, " Sannt nan seachd seann sagart. \ Ann am fear gun mhac gun niyhcan," i.e., The covetousness of the seven old priests is in the man who has neither son nor daughter. L. 19. Read AnUJtAI'O. 2D 400 P. 171. My friend John Mac Neill found a good copy of this piece amongst the Rossmore MSS., a list of which he printed in the Gaelic Journal. P. 172, 1. 13. My friend Mr. Lloyd suggests that this line is p AiriAn f6it>ce puAin = the nap of snoring slumber. SiottAifieAcc he translates " poeticizing." P 176, 1. 3. tTlAji P. 178, 1. 28. P. 180. 1. 2. if oijtceAf DAm = it's right (fitting) for me. L. 5. Read ulc-pAt>A for lc-pAt)A. P. 182, 1 6. Recte oitein. L.10. teij " f A5AftcAccA." P. 183, note. tJAtJA is the Monaghan form of OAX>, Mr. Lloyd tells me. Cf. Scotch Gaelic OACA. P. 184, J. 24. Recte if CAT)'. P. 187. The note belongs to p. 189. P. 188, 1. 13. Largan not Lurgan. Mr. Lloyd thinks it may be Blacklion. L. 14. Recte pobAil here and elsewhere. L. 24. Recte, ftpu 151-6 cu, here and elsewhere. P. 190, 1. 6. Recte, "cjiiotinA." P. 191. The note to this page shows how long ago it was written at a time when the Gaelic Journal was the one mouthpiece of the Gael. Matters have changed little short of miraculously since then. P. 192, Note. The Irish for Riverstown is t)Aite-i i oin-x)A-AtTiAin, pronounced like t)Ait,e -ojiA-AtriAiti. P. 194, 1. 8. There is usually no inflexion of jinx) in the gen. in Connacht. L. 9. Read ceAfCAit for CCAJ-CAI. P. 200, 1. 28 Read peAntAin for peA|i|icAin. P. 204, 1. 13. Better feitie, though I have heard it short also. It may be from the English "cheer." L. 19. rii bei-6 mife, etc. The reciter did not observe the sequence of tenses here. This often happens in speaking. LI. 22, 24. SL niA oftener eclipses the verb, as ful IDA 5ceilpinn. L. 27. Read " for " CACA-6." P. 206, L 22. Read feittfte for P. 210, 1. x. SpiotijtAT) was the word used by the reaiter. If it had been f pfonftATD it might mean stabbing with a thorn or spike. P. 211, 1. 9. Or perhaps " the apple of knowledge." P. 212, 11. 12 and 16. Read jruArs^lc. L. 17. f P. 214, 11. 5 and 17. b'peAttp " X>A mbeit" no " T>A Old Irish = no-beth. L. 19. pAt may be thus used as a noun, I think, as x>Atl is. There is no necessity to insert peAjt as I have done. P. 216, 1. 7. 1 ti5liAx>, "in battle," is probably the right reading, P. 222, 1. 11 b'paAjiji "eApcAine." LA&AijiceAji e mAjt " Ap- CAini-oe" 1 n-AiceACAio. L. x. cAijtx>e is the real gen. plur., the ending in eAT> is fictitious. P. 224, 1. 1. Read ^Amonn for 6Amon. L. 23, Read leAtiAnn for teAntiAnn. L. -25 Read cpiontiA for cpionA. P. 225. This pooai, I think, is only a translation into Irish of some English verses which I once met in a MS. I think this more likely than that the English verses which I cannot remember were a translation from it. P. 226, 1. 17. llsod cojiArmAC. L. 22. I have followed O'Daly's version of this poem, but his reading is very incorrect. This line, for instance, should read, Ap r5'- A ' > A P r5eo fiA^o, An An "50." L.4. if Aon FOCAL AiiiAin p An Ale fo TIUAI-OBACC tAmA, Ainm An pAipeip. L. y. teij; "bpAipeAn." All this about Paftery. was written many years before I thought of collecting and publishing his poems. This poem of the Cholera Morbus will be found more fully at p. 342 of my edition of Raftery's poems. P. 232, 1. 9. Read " n-eircpi-6," and "filpeA-6" in next line. L. 14. CAppAmjce is probably pronounced hero in its synco- pated form of CAifinste, to rhyme with mACAiji. L. 19. Read Aft CAiffoe. P. 234, 1. 20. The teip is repeated here. The proper reading no doubt is " Aft f AftuJA-o fsoije op coriiAijt HA P. 236, 1. !>. teij " -oo cuipc, T>O ceA6 'p X)o hAtlAixie mine," P. 238, 1. 1. Read meAmAift. L 5. Read peAfiAnnA. P. 240, 1. 16. lonnAn "able to," would, perhaps, be better written i n-An, the A is usually short, almost like the English Nan, or Ain in Ainm. P. 242, 1. 9. D'peAfttt " 402 P. 244, 1. 13. Bead AH IA. L. 14. I since heard my conjectured reading verified by old Fleming of teAt-AjfOAn, who recited this piece in my hearing at the Sligo peip in 1903. L. 31. Mr. Lloyd points out to me that ceilix>eAcc in Minister means " keeping company with a woman," or courting. This appears to be the sense here too. P. 246, 1. 3. Better coimjiije for cuim]ii-6. It is an abbreviated form of coitnipce. L. 8. The reading in the note is evidently the right one, because of the assonance between IAI tin and PAI }ic. L. 14. Read fctuiji for f ciwp, with which (Mr. Lloyd suggests) pvhl should rhyme, in the last line, t>o cAillfeeoin " in 1. 10 of the poem. P. 256, 1. 3. Read AJI cpAnnAib. L. 6. Father Dianeen gives "necessity," " want," as meaning of leAjt. Corner OComceAnnAiti suggests lAfi, he never heard leAfi, nor did I. L. 10. t>'eAtifi " O CojtCAij 50 h-lmp." L. 20. This is how I got it, but pro- bably the correct reading is " ip bjteAJ e An pjeAl." P. 262, 1. 11. if lonroA cop f AH njAOic, etc. Compare Beranger's Dieu des Bonnes Gens : Sur nos debria Albion nous defie Mais les destines et Usflots sont changeanti. P. 264, 1. 10. Read teijinn. L. 19. Recte "jtiAX)." L. 23. Read toeic. P. 268, 1. 1. Read cAjiAmsitieAcc. L. 5. Better p-anAio. P. 270, 1. 15. Read ootAit). L. 27. Read -OIACAIJI. L. 28. Read P. 272, 1. 13. Read o CUAI-O. L. 16. Read rilAi5t>eAn. L. 22. Read o'ip^ 1 5- L. 25. Read com. L. 24. Mr. Lloyd suggests cuitMJjteAc = helpful. P. 278, 1. 1. There is a very poor and imperfect version containing only eight verses of this poem in Carmina Oadelica, Vol. II., p. 403 162, beginning, " Chaidh EoaaiusMairi | Chon aireamh a suas | "S chaidh coin an geall caitheam | Ann an caille nan cuach." I.e., Joseph and Mary went to the numbering up, and the birds began chorussing in the woods of the Turtle Doves. Verse V. runs, " Us labhair Mairi re Eosai | Le guth malda miamh | Tabhair miosan domh, Eosai | Go 'n caisg mi mo mhian," etc. L. 15. Read tnuc. L. 25. Read 6jtoinn. P. 280, 11. 8 and 10. Read bpoinn. P. 282, 1. 7. Read pu&p. L. 22. Read p eAjicAinti. P. 292, 1. 5. Read "uriiAil" for " uriiAl." P. 293, 1. 3. Read "eve" for "night." P. 294, 1. y. CA piop t>uic. Better CA opor TDUIC, pronounced CAtii (cow) 'r* 5 " 1 ^ P. 298, L 8. Read p5ipi-6. L. 13. Read tisUcAi-o. L. 20. Read T>o'n for t>e'n. P. 306, 1. 5. Read A^ for Af. P. 308, 1. 7. Read ConcuBApAC. P. 312, 1. 12. Read Cof.CAije for CofCAij. I took down another version of this poem from an old woman in the Co. Galway, on the borders of Clare. P. 314, 1. 16. Read leijinn for leijin. L. 20. Read nseimtieA-o for nseimtieArii. P. 318, 1. 11. 50 is probably for T>O, which is often pronounced 50 in Connacht, i.e., of or through thy great confidence [in thyself], etc. My friend Mr. Lloyd tells me he heard this poem at greater length in Co. Donegal. P. 322, 1. 9. Read " mbfiACAp." L. 15. Read f AnncAij for p ATICAIJ. L. 20. Read leijeAnn for leijeAti. P. 324, 1. 8. Mr. Lloyd thinks this means " bind with effort thy deed," i.e., " keep thyself under control." P. 327. 1. 17. Read " my people " for " your people." P. 328, 1. 18. Read CIA UAI-O A 6puAi|i. P. 328, 1. 16. Read O ConeuoAifi. L. 18. Read "opuAitt" for P. 330, 1. 7. Better " TIA mbAilce." See note to p. 222. L. 20. P. 332, 1. 9. Read " nA mbttAtAp." L. 17. Better " ujinuijce." P. 340, 1. 12. Read " bjiACAp." P, 342, 1. 6. id. L. 27. Read " 404 P. 344, 1. 28. "lorm-arm." This word is curious. The A is not long, however, like the A in IA. 1 n-Ati might be a better spelling. I have never met it in literature, but it is most common in Connacht. The ATI is proaounoed often like the Ain in Ainrn. P. 348, 1. 2. Read |tic for tuce. P. 356, 1. 28. CAitii5 tu\ cjti h-Aitte, etc. Compare the Scotch Gaelic lines in Carmiua Gaddica, Vol. II., p. 90. " Thainig na naoi sonais | le na naoi marannan | a bhuain an Torranain." i.e., Came the nine joys with their nine waves to cull the figwort. cnioC. University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. [gjim APR 04 MAR 2 3 1995 LIBMARY JAN 112000 i 31991 .4CNOV012W REC'DYRL 9D()t A 000 085 482 8