Rossa's Recollections, 1838 to 1898. Jeremiah O'Donovan Rossa
lopeens, so that they could not scratch up the seed out of the ground. It would not be a bad thing at all if the Irish people would take a lesson from me in my dealings with the hens of the Rock that were robbing my father’s fields—if they would do something that would make the English put lopeens upon her English landlord scratch-robbers of Ireland.
Approaching harvest-time, the work of my care-taking was doubled by my trying to protect the wheat-field from the sparrows that lived on the Rock and in the town. They knew me, too, and knew Belle. They, too, were more afraid of Belle than of me. I could not throw stones at them, for my father told me that every stone I threw into the cornfield would break some ears of corn, and if I continued throwing stones I would do as much damage as the sparrows were doing. I had a “clappers” to frighten them away, but a flock of these sparrows, each perched upon an ear of corn, and picking away at it, cared as little about the noise of my clappers as England cares about the noise Irish patriot orators make in trying to frighten her out of Ireland by working the clappers of their mouths.
My experience with the Irish crows was much the same as with the sparrows. There was a rookery convenient in the big trees in Beamish’s lawn, and flocks of those crows would come into the fields in springtime to scrape up grains of wheat, and skillauns of seed-potatoes. My father got some dead crows, and hung them on sticks in the fields, thinking that would frighten away the living crows. I don’t know could he have learned that from the English, who spiked the head of Shawn O’Neill on Dublin’s Castle tower, and the heads of other Irishmen on other towers, to frighten their countrymen away from trespassing upon England’s power in Ireland. Anyway, the Irish crows did not care much about my father’s scarecrows, nor about my clappers. It was only when a few shots were fired at them from guns, and a dozen of them left dead on the field, that they showed any signs of fear of again coming into the field.
A strange character of a man named Carthy Spauniach used to travel the roads I had to travel those days. The mothers would frighten their refractory children by saying, “I’ll give you to Carthy Spauniach.” He had the character of being a kind of madman. He seemed to have no fixed home, he had no appearance of a beggarman; nor did he go around our place begging; he was fairly, comfortably dressed; he walked with a quick pace; sometimes he’d stop and ask me who I was; then he’d tell me those fields and grounds belonged to my people once; that they ought to belong to my people now; but they belonged to strangers now, who had no right to them; that they ought to be mine. After talking that way for some time, he’d suddenly start away from me. Sane or insane, he spoke the truth. He was called a madman; but looking at him from this distance of half a century, I’d regard him as a victim of England’s plunder, who embraced the mission of preaching the true faith to the children of his plundered race. I know how men get a bad name, and are called madmen, for speaking and acting in the true faith regarding Ireland’s rights. I have myself been called a madman, because I was acting in a way that was not pleasing to England. The longer I live, the more I come to believe that Irishmen will have to go a little mad my way, before they go the right way to get any freedom for Ireland. And why shouldn’t an Irishman be mad; when he grows up face to face with the plunderers of his land and race, and sees them looking down upon him as if he were a mere thing of loathing and contempt! They strip him of all that belongs to him, and make him a pauper, and not only that, but they teach him to look upon the robbers as gentlemen, as beings entirely superior to him. They are called “the nobility,” “the quality”; his people are called the “riffraff—the dregs of society.” And, mind you! some of our Irish people accept that teaching from them, and act and speak up to it. And so much has the slavery of it got into their souls, and into the marrow of their bones, that they to-day will ridicule an O’Byrne, an O’Donnell, an O’Neill, an O’Sullivan, a MacCarthy, a MacMahon or Maguire, if they hear him say that such and such a Castle in Ireland and such and such a part of the lands of Ireland belonged to his people. It is from sneerers and slaves of that kind that the “stag” and the informer come; the Irishman who is proud of his name and his family and his race, will rarely or never do anything to bring shame and disgrace upon himself or upon any one belonging to him.
Another odd character besides Carthy Spauniach used to travel my road occasionally. His day was Sunday. Every fine Sunday he’d be dressed up in the height of fashion, walking backward and forward this road that I had to walk to guard the crops from the birds of the air and the hens of the hamlet. This man’s name was Mick Tobin; his passion was in his person; he was a big, hearty, good-looking man, some thirty years of age; he fancied that every girl that would look at him couldn’t look at him without falling in love with him, and every fine Sunday he’d be walking that strand road between the Rock and Beamish’s gate, that the Miss Hungerfords and the Miss Jenningses and the other “ladies of quality” may see him as they were coming from church, and that he may see them.
If I told Mick, after the ladies had passed him, that I heard one of them say to her companion, “What a handsome man he is?” I’d be the white headed boy with Mick. Mick’s strong weakness ran in the line of love and self-admiration. I have often thought of him, for in my wandering walk of life I have met men like him, met them in the line of Irish revolution, looking upon themselves as the beauties of creation, and imagining that the whole Irish race should look upon them as the heaven-sent leaders of the movement for Irish freedom. God help their poor foolish heads! I bring that expression from my mother, “God help your poor foolish head!” she’d say to me when I’d be telling her of the things I’d do for Ireland when I grew up to be a man. Ah! my mother was Irish. I saw her in 1848 tear down the placard the peelers had pasted upon the shutters, telling the people that Lamartine, in the name of France, had refused to give any countenance to the Dublin Young Ireland delegation that went over to Paris with an address.
I’ll speak more about that matter when I grow older.
John Dowling, of Limerick, met me yesterday in Broadway, New York, and told me I forgot “My Mother.” I looked interrogatingly at him. “Ah,” said he, “don’t you remember the poem that was in the schoolbooks about “My Mother”—you forgot to say anything about it in what you wrote in the paper last week.” “You’re right, John, you’re right,” said I; “I did forget her:
Who ran to take me when I fell,
And would some pretty story tell,
And kiss the part to make it well.
My mother.”
“And you also left out,” said he, these two lines in the “Signs of Rain”:
Low o’er the grass the swallow wings,
The cricket, too, how sharp he sings!
“Right there, too,” said I. “But it shows that what I said was true—that I was quoting from memory, and that I was not looking into books to see whether my memory was right or wrong.”
Oh, no, Mr. Dowling, I don’t forget my mother, a tall, straight, handsome woman, when I was a child; looking stately in the long, hooded cloak she used to wear; a prematurely old, old woman when I saw her in this foreign land some years after, looking older by wearing an American bonnet instead of an Irish cloak, when I saw her Philadelphia in 1863.
I was up on the half-hatch of the door at home one day; I was looking at Lord Carbery’s hounds passing by—Geary, the huntsman, sounding the bugle; the horses prancing, carrying the “quality,” booted and spurred, and dressed in their hunting jackets of green and gold and orange. After they had passed, I came down from my perch on the half-hatch, and I heard my mother say of them to Kit. Brown:
“Ah! ’Ta oor la aguiv-se ’sa saol-seo, acht, beig aar la aguinne ’sa sao’l eile.”
Ah you have your day in this world; but we’ll have our day in the next.
This resignation to the existing condition of things in the fallen fortunes of our people was on the tongue of my mother. I don’t know that it was in her heart or in her spirit. I do not think it was. Our priests preached it. I do not think it was in their heart either. It couldn’t be; they were Irish, and belonged to the plundered race. But—but what? I don’t know: Father Jerry Molony knew as well as any priest living