Phelim Otoole's Courtship and Other Stories. William Carleton
lave me here to starve an' sthruggle by myself! Desart me like a villain, to poverty an' hardship! Marciful Mother of Heaven, look down upon me this day! but I'm the ill-thrated, an' ill-used poor crathur, by a man that I don't, an' never did, desarve it from! An' all in regard that that 'half acre' must go to strangers! Och! oh!”
“Ay! now take to the cryin', do; rock yourself over the ashes, an' wipe your eyes wid the corner of your apron; but, I say agin, what's to become of the half acre?”
“Oh, God forgive you, Larry! That's the worst I say to you, you poor half-dead blaguard!”
“Why do you massacray me wid your tongue as you do?”
“Go. an—go an. I won't make you an answer, you atomy! That's what I'll do. The heavens above turn your heart this day, and give me strinth to bear my throubles an' heart burnin', sweet Queen o' Consolation! Or take me into the arms of Parodies, sooner nor be as I am, wid a poor baste of a villain, that I never turn my tongue on, barrin' to tell him the kind of a man he is, the blaguard!”
“You're betther than you desarve to be!”
To this, Sheelah made no further reply; on the contrary, she sat smoking her pipe with a significant silence, that was only broken by an occasional groan, an ejaculation, or a singularly devout upturning of the eyes to heaven, accompanied by a shake of the head, at once condemnatory and philosophical; indicative of her dissent from what he said, as well as of her patience in bearing it.
Larry, however, usually proceeded to combat all her gestures by viva voce argument; for every shake of her head he had an appropriate answer: but without being able to move her from the obstinate silence she maintained. Having thus the field to himself, and feeling rather annoyed by the want of an antagonist, he argued on in the same form of dispute, whilst she, after first calming her own spirit by the composing effects of the pipe, usually cut him short with—
“Here, take a blast o' this, maybe it'll settle you.”
This was received in silence. The good man smoked on, and every puff appeared, as an evaporation of his anger. In due time he was as placid as herself, drew his breath in a grave composed manner, laid his pipe quietly on the hob, and went about his business as if nothing had occurred between them.
These bickerings were strictly private, with the exception of some disclosures made to Sheelah's mother and sisters. Even these were thrown out rather as insinuations that all was not right, than as direct assertions that they lived unhappily. Before strangers they were perfect turtles.
Larry, according to the notices of his life furnished by Sheelah, was “as good a husband as ever broke the world's bread;” and Sheelah “was as good a poor man's wife as ever threw a gown over her shoulders.” Notwithstanding all this caution, their little quarrels took wind; their unhappiness became known. Larry, in consequence of a failing he had, was the cause of this. He happened to be one of those men who can conceal nothing when in a state of intoxication. Whenever he indulged in liquor too freely, the veil which discretion had drawn over their recriminations was put aside, and a dolorous history of their weaknesses, doubts, hopes, and wishes, most unscrupulously given to every person on whom the complainant could fasten. When sober, he had no recollection of this, so that many a conversation of cross-purposes took place between him and his neighbors, with reference to the state of his own domestic inquietude, and their want of children.
One day a poor mendicant came in at dinner hour, and stood as if to solicit alms. It is customary in Ireland, when any person of that description appears during meal times, to make him wait until the meal is over, after which he is supplied with the fragments. No sooner had the boccagh—as a certain class of beggars is termed—advanced past the jamb, than he was desired to sit until the dinner should be concluded. In the mean time, with the tact of an adept in his calling, he began to ingratiate himself with Larry and his wife; and after sounding the simple couple upon their private history, he discovered that want of children was the occasion of their unhappiness.
“Well good people,” said the pilgrim, after listening to a dismal story on the subject, “don't be cast down, sure, whether or not. There's a Holy Well that I can direct yez to in the county—. Any one, wid trust in the Saint that's over it, who'll make a pilgrimage to it on the Patthern day, won't be the worse for it. When you go there,” he added, “jist turn to a Lucky Stone that's at the side of the well, say a Rosary before it, and at the end of every dicken (decade) kiss it once, ache of you. Then you're to go round the well nine times, upon your bare knees, sayin' your Pathers and Avers all the time. When that's over, lave a ribbon or a bit of your dress behind you, or somethin' by way of an offerin', thin go into a tent an' refresh yourselves, an' for that matther, take a dance or two; come home, live happily, an' trust to the holy saint for the rest.”
A gleam of newly awakened hope might be discovered lurking in the eyes of this simple pair, who felt that natural yearning of the, heart incident to such as are without offspring.
They looked forward with deep anxiety to the anniversary of the Patron Saint; and when it arrived, none certainly who attended it, felt a more absorbing interest in the success of the pilgrimage than they did.
The days on which these pilgrimages are performed at such places are called Pattern or Patron days. The journey to holy wells or holy lakes is termed a Pilgrimage, or more commonly a Station. It is sometimes enjoined by the priest, as an act of penance; and sometimes undertaken voluntarily, as a devotional, work of great merit in the sight of God. The crowds in many places amount to from five hundred to a thousand, and often to two, three, four, or five thousand people.
These Stations have, for the most part, been placed in situations remarkable for wild and savage grandeur, or for soft, exquisite, and generally solitary beauty. They may be found on the high and rugged mountain top; or sunk in the bottom of some still and lonely glen, far removed from the ceaseless din of the world. Immediately beside them, or close in their vicinity, stand the ruins of probably a picturesque old abbey, or perhaps a modern chapel. The appearance of these gray, ivy-covered walls is strongly calculated to stir up in the minds of the people the memory of bygone times, when their religion, with its imposing solemnities, was the religion of the land. It is for this reason, probably, that patrons are countenanced; for if there be not a political object in keeping them up, it is beyond human ingenuity to conceive how either religion or morals can be improved by debauchery, drunkenness, and bloodshed.
Let the reader, in order to understand the situation of the place we are describing, imagine to himself a stupendous cliff overhanging a green glen, into which tumbles a silver stream down a height of two or three hundred feet. At the bottom of this rock, a few yards from the basin formed by the cascade, in a sunless nook, was a well of cool, delicious water. This was the “Holy Well,” out of which issued a slender stream, that joined the rivulet formed by the cascade. On the shrubs which grew out of the crag-cliffs around it, might be seen innumerable rags bleached by the weather out of their original color, small wooden crosses, locks of human hair, buttons, and other substitutes for property; poverty allowing the people to offer it only by fictitious emblems. Lower down in the glen, on the river's bank, was a smooth green, admirably adapted for the dance, which, notwithstanding the religious rites, is the heart and soul of a Patron.
On that morning a vast influx of persons, male and female, old and young, married and single, crowded eagerly towards the well. Among them might be noticed the blind, the lame, the paralytic, and such as were afflicted with various other diseases; nor were those good men and their wives who had no offspring to be omitted. The mendicant, the pilgrim, the boccagh, together with every other description of impostors, remarkable for attending such places, were the first on the ground, all busy in their respective vocations. The highways, the fields, and the boreens, or bridle-roads, were filled with living streams of people pressing forward to this great scene of fun and religion. The devotees could in general be distinguished from the country folks by their Pharisaical and penitential visages, as well as by their not wearing shoes; for the Stations to such places were formerly made with bare feet: most persons now, however, content themselves with stripping off their shoes and stockings on coming within the precincts of the holy ground. Human beings are not the only description of