Name: Sketches of the Irish Highlands : description, social and religious, with special reference to Irish mission in West Connaught since 1840
Author: Henry M'Manus

Poteen smuggler outwits gauger at Ballinrobe

Ballinrobe · town · Mayo · 1820–1830

A young man carrying a keg of poteen to Ballinrobe met the gauger on the road and offered it as a gift. The gauger accepted and gave him a key to deliver to his wife in Ballinrobe, but the young man first sold the poteen for himself, then merely handed over the key.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Only one more of these anecdotes will be added, as this book aims at a higher object ; but not to give some, would resemble the omission of bogs from a map of Connemara. This occurred about forty years ago. At that time the chief seat of illicit distillation was an island in a remote lake in Joyce's country, where there was no danger of government interference, though there was great risk in carrying the poteen to purchasers in the surrounding country. One day a young man who was sent with a keg to Ballinrobe, had the misfortune to meet the gauger on the road. It was too late to retreat, and what was he to do ? He put the best face on the matter, advancing cheerfully to meet the officer, and saying to him, " Your honour, I have brought a keg of the real stuff as a present to you." The gauger, not unaccustomed to such bribes, accepted the present graciously ; and, pulling a key out of his pocket, said, " Give it to my wife at my house in Ballinrobe, and tell her to put this keg in the room of which this is the key, and where the other keg is." The young man took the key; but, on entering that town, first sold the poteen on his own account ; then calling at the gauger's house, he presented the key to his wife, saying, " Mr. sent you this key as a token for you to give me

Internet Archive sketchesofirishh00mmanuoft, Chapter 25

As the companion tells it

Ballinrobe is a town with a poteen story from about forty years before the account was written. At that time the chief seat of illicit distillation was an island in a remote lake in Joyce's country, where there was no danger of government interference, though there was great risk in carrying the poteen to purchasers in the surrounding country. One day a young man sent with a keg toward this town met the gauger on the road. It was too late to retreat. He put the best face on the matter, advancing cheerfully to meet the officer, and said, "Your honour, I have brought a keg of the real stuff as a present to you." The gauger, not unaccustomed to such bribes, accepted the present graciously. Pulling a key from his pocket, he told the young man to give the keg to his wife at his house in town, and tell her to put it in the room of which this was the key, where the other keg was. The young man took the key, but on entering the town he first sold the poteen on his own account. Then calling at the gauger's house, he presented the key to his wife, saying, "Mr. sent you this key as a token for you to give me" — and the story stops there.

Crowded court at Roundstone shows litigiousness

Roundstone · town · Galway · 1840

A court held in Roundstone village was crowded with litigants, some attending merely to learn law for future use. Cases included a plaintiff claiming sixpence in damages and a man who paid fines for assault and immediately struck his opponent again, shouting that fighting would cost only half-a-crown apiece.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

A few weeks after my arrival at Koundstone, a court happened to be held in the village. This developed another trait of their character — I mean litigiousness. In former tunes their boast was that the " king's writ did not run in Connemara !" — in other words, British law possessed there no force whatever. But at the time of my visit, they went to the opposite extreme, and invoked the law on all occasions. It would seem as if their fighting propensities, which formerly vented themselves through the stone or the cudgel, had now transmigrated into the entangling meshes of "Nisi Prius" and " Fieri Facias." But be that as it may, the court on this occasion was crowded. That all present had business on hand, I do not believe ; no doubt, many attended merely to " learn law" for future use. Great, also, was the energy of the litigants ; for sometimes, after the magistrates had decided the case, they retired to the street, and there, with great clamour, discussed the whole affair over again. Their earnestness was the more remarkable, as, in some cases, the interests at stake were small. Thus, a plaintiff, seeking compensation for damages, on being pressed by the court to state their amount, estimated them at sixpence ! Another case reminded me of the old state of things. A quarrelsome fellow, convicted of an assault, was fined in the sum of half-a-croAvn. He paid it ; and then raising his fist, in the presence of the magistrate, he struck the plaintiff another blow ! Again he was fined the same sum as before ; and again he paid it. Then, rushing to the door, he shouted triumphantly to the crowd outside — " Oh ! boys, don't spare one another ; fight away as much as ye plaze — 't will be only half-a-crown a-piece to yees !"
42 STONE V. GUN DIALOGUE ON THE UOAD.

Internet Archive sketchesofirishh00mmanuoft, Chapter 21

As the companion tells it

Roundstone is a town the road passes through, and in 1840 it held a scene that told a great deal about the people of Connemara. A court sat in the village, and it was packed. Not long before, the boast in these parts was that the king's writ did not run in Connemara. British law had no force here whatever. But by the time of this court, the people had gone to the opposite extreme. They invoked the law on every occasion. What had once been settled with a stone or a cudgel now worked itself out through the entanglements of the courtroom. The court was crowded, and not everyone there had business. Many came simply to learn law for future use. The energy of the litigants was striking. Sometimes after the magistrates had decided a case, the parties went out to the street and argued the whole thing over again with great clamour. What made this more remarkable was how small the stakes could be. One plaintiff, asked by the court to state the damages he was claiming, put the figure at sixpence. Then there was a quarrelsome fellow convicted of assault. The magistrate fined him half-a-crown. He paid it. Then he raised his fist, right there in front of the magistrate, and struck the plaintiff another blow. He was fined the same sum again. He paid that too. Then he rushed to the door and shouted to the crowd outside, "Oh! boys, don't spare one another; fight away as much as ye plaze — 't will be only half-a-crown a-piece to yees."

Bolans near Kilmurry on Aran Islands

Kilmurry · townland · Galway

On the craggy Aran Islands, natural holes in flagstone filled with rainwater, called Bolans, were considered very holy. Islanders venerated them, bowing or crossing when passing, and attributed curing powers to them. One Bolan near Kilmurry was strewn with votive offerings of nails, sticks, shells, and rags as memorials of cures.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

" Arran is a very craggy place, and amid its beds of flags are found holes filled with rain water. These are called Bolans, and are supposed to be very holy. The islanders have the utmost veneration for them, and never pass them without bowing or crossing, and sometimes prostrating themselves on the ground. Amongst the virtues ascribed to these Bolans is that of curing diseases. As memorials of such cures, one of them, near Kilmurry, is strewn with votive offerings of nails, sticks, shells, and rags. One day, when I was walking along a road, conversing with a woman whom I had overtaken, I noticed that she suddenly kneeled down and crossed herself. I waited till she got up, when she asked me ' Why did you not humble yourself before the blessed Bolan ?' I asked, in reply, what claim such a thing had on her or me to bow before it ? She answered that some old saint had blessed it, and that all that came before her had done as she did.
" This people place such faith in the fairies that scarcely one of them will ever venture out after night. But if they are obliged to bring in water they will first light a wisp of straw and waive it three times over the vessel, repeating each

Internet Archive sketchesofirishh00mmanuoft, Chapter 90

As the companion tells it

Somewhere around here, near Kilmurry, there is one of the Aran Islands' Bolans, natural holes in the flagstone that fill with rainwater. The islanders consider these Bolans very holy. They have the utmost veneration for them and never pass without bowing or crossing, sometimes prostrating themselves on the ground. Among the virtues ascribed to them is the curing of diseases. As memorials of such cures, this one is strewn with votive offerings of nails, sticks, shells, and rags. One day a man was walking along a road, conversing with a woman he had overtaken, when she suddenly kneeled down and crossed herself. He waited till she got up. She asked him why he had not humbled himself before the blessed Bolan. He asked in reply what claim such a thing had on her or him to bow before it. She answered that some old saint had blessed it, and that all that came before her had done as she did. These people place such faith in the fairies that scarcely one of them will ever venture out after night.

Natives curse Nimmo's new roads

near Connemara · locality · Galway

When Alexander Nimmo engineered excellent roads through Connemara, some locals openly denounced them as a curse, saying there was no luck in the country since the roads and big slated houses began. The real reason was that the roads ended the lucrative smuggling trade that had enriched the district.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

opinion of the excellent roads made through the district some years previously. Considering the engineering difficulties Avhich had to be overcome, these roads form an imperishable monument of the skill of Mr. Alexander Nimmo, by whom they were planned and executed. For this service alone, indeed, Mr. Hardiman, the historian, justly pronounces him the greatest benefactor to Connemara that has ever existed. But what was the opinion of the natives themselves on the subject ? Why, some of them openly denounced these roads as a curse ! Then- saying was — " There is no luck in the country since they began to make the roads, and to build the big (slated) houses !"
An opinion so odd amazed me ; but, on further acquaintance, I ascertained their reason for it, and certainly it was a substantial one. While the district remained inaccessible, it formed the emporium of a smuggling trade with America and the West Indies ; and this, to many of the inhabitants, was a mine of gold. In carrying on this traffic, a whole district clubbed together for the purchase and freight of suitable vessels, each contributor receiving an amount of profit proportioned to his investment, but sharing also in the risk ; for the invariable proviso was — " barring capture and dangers of the sea." But capture was a rare occurrence at that time, as the Government kept no strict watch on the numerous bays of the west coast ; consequently the whole district was filled with valuable contraband goods, such as sugar, rum, brandy, tobacco, and wine. By stealth these imports were disposed of to the shopkeepers of the neighbouring towns. Still a surplus remained in Connemara sufficient to reduce their price there to a minimum ; and so this sterile country abounded in the luxuries of life ! Not without truth, then, did an old man tell me in Irish, that " there was not at that time so plentiful a country for a poor man in all the nine regions !"

Internet Archive sketchesofirishh00mmanuoft, Chapter 20

As the companion tells it

As you travel through Connemara, you are on roads that changed this district in ways not everyone welcomed. Alexander Nimmo engineered these roads some years before the 1840s, overcoming serious difficulties, and the historian Hardiman called him the greatest benefactor Connemara has ever had. But some of the natives openly denounced the roads as a curse. Their saying was, "There is no luck in the country since they began to make the roads, and to build the big slated houses." The reason was substantial. While Connemara stayed inaccessible, it was the emporium of a smuggling trade with America and the West Indies, a mine of gold for many inhabitants. A whole district would club together to buy and freight vessels, each contributor profiting in proportion to his investment, sharing the risk of capture and the dangers of the sea. Capture was rare, as the Government kept no strict watch on the numerous bays of the west coast. The district filled with contraband goods, sugar, rum, brandy, tobacco, and wine, sold by stealth to shopkeepers in neighbouring towns. Enough surplus remained in Connemara to reduce prices there to a minimum, and this sterile country abounded in the luxuries of life. An old man said in Irish that there was not at that time so plentiful a country for a poor man in all the nine regions.

Joyce man's suicide upon seeing potato blight return

near Connemara · locality · Galway

In the second year of the potato blight, a man of the Joyce clan in Connemara saw the blight reappearing in his potato field, went home, and hanged himself. The author links such despair to the absence of Gospel comfort among the people.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Thus, then, between good fare and good fellowship, the Joyces got through life pretty comfortably. But, alas ! they sought not the comforts which alone endure. When famine came, they had no " Covenant-God" to fly to for help. In the second year of the blight, one man, when he found it re-appearing in his potato-field, went home and hanged himself ! Worse than Famine — Death came. But there was no Gospel to extract its sting. Hence arose a melancholy wail, which I can fancy still wafted to my ears from these wild glens. By this I mean an Irish dirge, which at that solemn hour one of these Joyces composed upon himself, describing and lamenting his misery. This poem begins with the words, " S domhan m'osnaigh," and is called " Uaclit at Tseoigich, or the Will (Testament) of Joyce ; " but who he was, or when he lived, I know not. Did my readers understand the original, I think they would agree with me, that in point of natu-
196 JOYCE'S WILL — AN OLD IRISH POEM.

Internet Archive sketchesofirishh00mmanuoft, Chapter 95

As the companion tells it

You are coming through Connemara, in Galway, where the Joyce clan once got through life between good fare and good fellowship. The author of this passage says they sought not the comforts which alone endure. When famine came, they had no Covenant-God to fly to for help. In the second year of the blight, one man found it reappearing in his potato field. He went home and hanged himself. The author writes that death came, and there was no Gospel to extract its sting. He says a melancholy wail arose from these wild glens, an Irish dirge that one of the Joyces composed upon himself at that solemn hour, describing and lamenting his misery. The poem begins with the words S domhan m'osnaigh, and is called the Will of Joyce. But who he was, or when he lived, the author says he does not know.

Protestant colony at Clifden and Ballinakill lapses to Romanism

Clifden · town · Galway · 1760–1840

Colonel Martin introduced an English Protestant colony that settled chiefly at Clifden and Ballinakill about eighty years before 1840. Their minister neglected pastoral duties, was caught with £300 of contraband tobacco and whiskey, and the entire colony except two families lapsed to Romanism.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Owing to its former lawless condition, no Protestant settlers had made their way into it until about eighty years ago, when Colonel Martin introduced a colony. These, from their names, appear to have been English ; the principal being Coneys, Corbet, Baker, Powall, Dissel, Disney, Cottenham, &c. They settled chiefly at Clifden and Ballinakill. For their spiritual oversight, a minister was brought with them, whose name I do not mention, for he was an unworthy pastor. The Sunday service was his whole work ; on week days he never visited his people, nor did he provide a school for their children. On the contrary, his activities were absorbed in the then fashionable occupation of — smuggling ; and, being detected at last, no less than £300 worth of contraband tobacco and whiskey were seized on his premises. But, alas ! there was then no authority to punish his neglect of souls, or other minister to supply his lack of service. And what was the consequence ? In course of time the entire colony, with only two exceptions, lapsed to Romanism.
Many are the lessons taught by this sad history. We cannot stop to dwell on them ; but shall only remark in passing, the advantage to our common Protestantism of there being now several branches of it at work through the land, one supplying the defect of the other, and thus preventing such lamentable defections as the above. Let it also be learned from this case, how powerless is dead Protestantism to cope with a sincere Romanism ; and how indispensable, for the very existence of a Church, is a pious Gospel mi-

Internet Archive sketchesofirishh00mmanuoft, Chapter 35

As the companion tells it

Clifden was once the setting for a failed Protestant colony. About eighty years before 1840, Colonel Martin brought in a colony of settlers who, from their names, appear to have been English. The principal families were Coneys, Corbet, Baker, Powall, Dissel, Disney, and Cottenham. They settled chiefly at Clifden and Ballinakill. A minister was brought with them for their spiritual oversight, but he was an unworthy pastor. The Sunday service was his whole work. On weekdays he never visited his people, nor did he provide a school for their children. His activities were absorbed in smuggling, which was then a fashionable occupation. When he was detected at last, no less than £300 worth of contraband tobacco and whiskey were seized on his premises. There was no authority to punish his neglect of souls, and no other minister to supply his lack of service. In course of time the entire colony, with only two exceptions, lapsed to Romanism. The source calls this a sad history, and draws from it the lesson that dead Protestantism is powerless to cope with a sincere Romanism, and that a pious Gospel ministry is indispensable for the very existence of a Church.

Missionary detained on Inis Mór

Innismore · street · Dublin

The author was detained on Inis Mór for about eight days because local boatmen refused to carry him back to Galway, calling him a "Jumper." He only escaped when two Galway gentlemen forced their boatmen to take him.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Finding no door of usefulness open in this place I resolved to leave it ; but an unxepected difficulty presented itself. No boatman would carry me back to Galway, or admit me into his boat on any account. One of them said as much as that he would not take half the full of his boat of gold, and receive a Jumper. In this way I was detained on the island about eight days ; and at last I owed my escape to the providential circumstance of two Galway gentlemen landing on the island, who, on hearing of my detention, compelled their boatmen, partly by persuasion, and partly by force, to carry me with them to Galway. One of these gentlemen, to his credit I say it, was a Roman Catholic.

Internet Archive sketchesofirishh00mmanuoft, Chapter 89

As the companion tells it

An island in Galway Bay, Inis Mór. A missionary who had been working there found what he called no door of usefulness open, and resolved to leave. But no boatman on the island would carry him back to Galway or let him into a boat on any account. One of them said he would not take half the full of his boat of gold and receive a Jumper. That word, Jumper, was the name they had for a convert from Catholicism. He was detained on the island about eight days. His escape came when two Galway gentlemen landed on Inis Mór. Hearing of his detention, they compelled their own boatmen, partly by persuasion and partly by force, to carry him with them to Galway. One of those gentlemen, to the missionary's credit, was a Roman Catholic.

Shan na gcos, the crippled joker of Connemara

near Connemara · locality · Galway

A singular Connemara character surnamed Shan na gcos ('John of the feet') was notorious for swearing and practical joking. After a fever left his feet to rot off from over-tight brogues, he nevertheless continued his tricks, including pelting a pedlar with stones he had asked the man to gather for him.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

will appear from his treatment of a pedlar to whom he owed some money. The latter, after being put off on various pretences, called one day at Shan's cabin, where he lived alone, and hermit-like, and insisted on immediate payment. Shan turned the subject to the annoyances he received from rats, bewailing his inability to hunt them, as he was a cripple. He then begged the pedlar to be kind enough to collect a heap of stones with which he might pelt the vermin. No sooner was this done than with the same missiles he attacked the obliging pedlar himself, and forced him to fly for his life.
Only one more of these anecdotes will be added, as this book aims at a higher object ; but not to give some, would resemble the omission of bogs from a map of Connemara. This occurred about forty years ago. At that time the chief seat of illicit distillation was an island in a remote lake in Joyce's country, where there was no danger of government interference, though there was great risk in carrying the poteen to purchasers in the surrounding country. One day a young man who was sent with a keg to Ballinrobe, had the misfortune to meet the gauger on the road. It was too late to retreat, and what was he to do ? He put the best face on the matter, advancing cheerfully to meet the officer, and saying to him, " Your honour, I have brought a keg of the real stuff as a present to you." The gauger, not unaccustomed to such bribes, accepted the present graciously ; and, pulling a key out of his pocket, said, " Give it to my wife at my house in Ballinrobe, and tell her to put this keg in the room of which this is the key, and where the other keg is." The young man took the key; but, on entering that town, first sold the poteen on his own account ; then calling at the gauger's house, he presented the key to his wife, saying, " Mr. sent you this key as a token for you to give me

Internet Archive sketchesofirishh00mmanuoft, Chapter 25

As the companion tells it

In Connemara there was a man known as Shan na gcos, which means John of the feet. He was notorious for swearing and practical joking. A fever came on him, and his feet rotted off from wearing his brogues too tight. He was a cripple after that, but it did not stop his tricks. He lived alone in his cabin, hermit-like, and owed some money to a pedlar. The pedlar was put off on various pretences, until one day he called at the cabin and insisted on immediate payment. Shan turned the subject to the annoyances he received from rats, and bewailed his inability to hunt them, since he was a cripple. He then begged the pedlar to be kind enough to collect a heap of stones with which he might pelt the vermin. No sooner was this done than with the same missiles he attacked the obliging pedlar himself, and forced him to fly for his life. So even without his feet, Shan na gcos kept up his joking, and the people of Connemara had their cripple to reckon with.

Connemara smuggling trade with America

near Connemara · locality · Galway

Before the roads were built, Connemara was inaccessible and served as an emporium for smuggling trade with America and the West Indies. Whole districts clubbed together to purchase vessels, and the region filled with contraband sugar, rum, brandy, tobacco, and wine, making it plentiful for poor inhabitants.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

An opinion so odd amazed me ; but, on further acquaintance, I ascertained their reason for it, and certainly it was a substantial one. While the district remained inaccessible, it formed the emporium of a smuggling trade with America and the West Indies ; and this, to many of the inhabitants, was a mine of gold. In carrying on this traffic, a whole district clubbed together for the purchase and freight of suitable vessels, each contributor receiving an amount of profit proportioned to his investment, but sharing also in the risk ; for the invariable proviso was — " barring capture and dangers of the sea." But capture was a rare occurrence at that time, as the Government kept no strict watch on the numerous bays of the west coast ; consequently the whole district was filled with valuable contraband goods, such as sugar, rum, brandy, tobacco, and wine. By stealth these imports were disposed of to the shopkeepers of the neighbouring towns. Still a surplus remained in Connemara sufficient to reduce their price there to a minimum ; and so this sterile country abounded in the luxuries of life ! Not without truth, then, did an old man tell me in Irish, that " there was not at that time so plentiful a country for a poor man in all the nine regions !"

Internet Archive sketchesofirishh00mmanuoft, Chapter 20

As the companion tells it

As you come through Connemara in Galway, this was once inaccessible country, and that very isolation made it an emporium for a smuggling trade with America and the West Indies. To many of the inhabitants, it was a mine of gold. Whole districts clubbed together to buy and freight suitable vessels. Each contributor received profit in proportion to his investment, but he shared the risk too. The invariable proviso was "barring capture and dangers of the sea." Capture was rare in those days. The Government kept no strict watch on the numerous bays of the west coast. So the whole district filled with valuable contraband: sugar, rum, brandy, tobacco, and wine. These imports were disposed of by stealth to the shopkeepers of the neighbouring towns. Still, a surplus remained in Connemara, enough to reduce prices there to a minimum. This sterile country abounded in the luxuries of life. An old man said it in Irish: "there was not at that time so plentiful a country for a poor man in all the nine regions!"

Holy Ghost's bed at Onaght, Aran Islands

Onaght · townland · Galway · 1840

At the village of Onaght on the Aran Islands, the remains of seven churches included a stone feature called 'the Holy Ghost's bed,' about six feet by four feet. Pilgrims performed 'stations' by walking round it, repeating rosaries and dropping pebbles, and those seeking cures for diseases slept in the bed for three successive Saturday nights. A visitor in July 1840 observed about sixty people gathered there at twilight.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

" There are at the village of Onagh the remains of seven churches, as they are called. One of these buildings is entire, with a burying-ground attached to it. Here is a place called ' the Holy Ghost's bed ! ' It is about six feet long and four feet
186 SUPERSTITIONS OF THE PEOPLE.

Internet Archive sketchesofirishh00mmanuoft, Chapter 90

As the companion tells it

Somewhere close to Onaght, there were the remains of seven churches. One stood entire, with a burying-ground. Here is the Holy Ghost's bed, about six feet by four feet. In July 1840, a visitor found about sixty people at twilight, doing stations and sleeping in the bed for three successive Saturday nights seeking cures.

Pre-famine living conditions of the Joyces in Connemara

near Connemara · locality · Galway

The Joyce clan in Connemara lived on barley or oat meal bread with milk and regularly ate cheap meat sold by bulk rather than weight. From February potato-sowing until the new crop they ate no potatoes, relying on home-ground meal from querns, and their rent was small despite the barren land.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Altogether, then, they enjoyed what many would call a merry life. The country, indeed, was wild, but it was their home ; and if the land was barren, their rent was small. Their common food, too, was better than that of the lowland peasantry. From the time of sowing their potatoes in February, they ate no more of that root till the new crop. In its stead they used oat or barley meal, which each family ground for themselves in the querns or old hand-mills. Bread of this kind, with milk, formed excellent food ; and of both they had abundance. At dinner, too, they always had meat of some kind. It was so cheap, that an old man assured me he never, in his young days, saw it weighed ; it was always sold by the bulk.
Thus, then, between good fare and good fellowship, the Joyces got through life pretty comfortably. But, alas ! they sought not the comforts which alone endure. When famine came, they had no " Covenant-God" to fly to for help. In the second year of the blight, one man, when he found it re-appearing in his potato-field, went home and hanged himself ! Worse than Famine — Death came. But there was no Gospel to extract its sting. Hence arose a melancholy wail, which I can fancy still wafted to my ears from these wild glens. By this I mean an Irish dirge, which at that solemn hour one of these Joyces composed upon himself, describing and lamenting his misery. This poem begins with the words, " S domhan m'osnaigh," and is called " Uaclit at Tseoigich, or the Will (Testament) of Joyce ; " but who he was, or when he lived, I know not. Did my readers understand the original, I think they would agree with me, that in point of natu-

Internet Archive sketchesofirishh00mmanuoft, Chapter 95

As the companion tells it

In Connemara, the Joyce clan had what many would call a merry life before the famine. The country was wild but it was their home. The land was barren, yet their rent was small. Their common food was better than that of the lowland peasantry. From the time they sowed their potatoes in February, they ate no more of that root until the new crop came in. Instead, each family ground oat or barley meal for themselves in querns, the old hand-mills. Bread of that kind, with milk, was excellent food, and of both they had abundance. At dinner they always had meat of some kind. It was so cheap that an old man told the writer he never, in his young days, saw it weighed. It was always sold by the bulk. Between good fare and good fellowship, the Joyces got through life pretty comfortably. But when famine came, they had nothing to turn to. In the second year of the blight, one man found it reappearing in his potato field, went home, and hanged himself. From these glens came an Irish dirge, composed by one of the Joyces upon himself, describing and lamenting his misery. The poem begins with the words "S domhan m'osnaigh" and is called the Testament of Joyce. Who he was, or when he lived, the writer did not know.

Connemara man evades Croagh Patrick pilgrimage

near Croagh Patrick · mountain or mountain range · Mayo

A Connemara man was ordered to perform a pilgrimage to Croagh Patrick, known in Irish as the 'Rick.' He evaded the penance by instead repeating his Paters round a rick of turf in his own yard.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

the public disgrace. A third — a Connemara man — was ordered to perform a pilgrimage to the "Rick," as Croagh Patrick is called in Irish. This he evaded by repeating his Paters round a rick of turf in his own yard. But the most ingenious, as well as creditable, of all the evasions of sacerdotal commands was that of a Kerry woman, whose priest had forbidden any one to give a drink of water to the Scripture-readers. Being asked soon after by one of them for that small favour, she replied, " No, I dare not, for the priest forbad it ; but here is a drink of milk for you : he did not forbid that."
These reprisals on the priests by the laity are borne by them more patiently than we would have expected from their severity against Scripture-readers. They seldom notice such peccadillos at all ; and when they do, they vindicate their dignity solely on the ground of their office. It is their office, they say, that is insulted, and through it the Almighty Himself. So common is this plea, that in Kerry the offender against a priest begs pardon, not of him, but of his " vestment." This distinction is very convenient for the clergy, as it preserves their credit no matter how culpaHe they may be personally. They are careful, then, to uphold it. A Mayo priest, after receiving some affront, said, " I do not care for the disrespect to myself, but to Christ that I carry in my pocket." He alluded to the host, or consecrated wafer, which a priest carries about with him in a little box, in order to administer it hi case of emergency. This box is called a " pix ;" and when I was in Kerry I heard of an instance in which a priest's nephew, in cleaning it, found a host decomposed, which so shocked him that he at once turned Protestant. And no wonder : for can any idea be more revolting than that our Lord's blessed body should suffer corruption ?

Internet Archive sketchesofirishh00mmanuoft, Chapter 46

As the companion tells it

Croagh Patrick is the mountain in Mayo the road passes near. In Irish it is called the Rick. A Connemara man was once ordered to perform a pilgrimage there. He evaded the penance in a simple way. Instead of climbing the mountain, he repeated his Paters round a rick of turf in his own yard. The name of the mountain and the name of the turf rick were near enough the same, and he satisfied himself with that. Such evasions of sacerdotal commands by the laity were borne by the priests more patiently than might be expected, given their severity against Scripture-readers. They seldom noticed these peccadillos at all. When they did, they vindicated their dignity on the ground of their office alone. It was the office, they said, that was insulted, and through it the Almighty Himself. So common was this plea that in Kerry an offender against a priest begged pardon not of him but of his "vestment." A Mayo priest, after receiving some affront, said, "I do not care for the disrespect to myself, but to Christ that I carry in my pocket." He alluded to the consecrated wafer a priest carried about in a little box called a pix, for administering in case of emergency. In Kerry, a priest's nephew, cleaning the pix, found a host decomposed, which so shocked him that he at once turned Protestant.

First female Protestant convert in Connemara and her persecution

near Connemara · locality · Galway · 1834–1840

A young woman from a cottage in a lane behind a village in Connemara, raised Roman Catholic and illiterate, encountered Scripture while working as a servant in a Presbyterian family around 1834. After renouncing attendance at Mass, she faced menace and insult from the village, which the author compares to the furnace on Dura's plain.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Let the reader visit with me a poor cottage, which then stood in a lane ascending the hill behind the village. This cabin we enter; and within, we find only one apartment, nearly a half of which is occupied by a bed. On the latter lies a female, probably not quite thirty years of age, though she looks far older, being spent with long wasting sickness. The only other occupant of the house is an old woman — her mother — who sits on a stool at the fire-side tending the invalid. She also appears sad and care-worn. We inquire into the history of the family, and painful is the narrative that follows. This invalid, when a stout young girl about six years ago, that is, in 1834, had hired as a servant in a respectable Presbyterian family. Brought up a Roman Catholic, she was totally ignorant of God's Word. Her mother, indeed, was a Protestant, but her father was a Roman Catholic ; and, as usual in the western intermarriages, the children were trained in the dominant religion. This girl had never been taught to read ; so in every sense of the word she was ignorant. In her new situation, however, she obtained an opportunity of hearing the Scripture read at family prayer. At first, no doubt, the Bible seemed to her a strange book ; for, according to its own avowal, "it is foolishness" to the natural man. By degrees, however, its life-giving words arrested her attention, and sank deep into her heart. With all her ignorance she could not but learn from it, that there was One Saviour, not many — One Mediator, and not a multitude— One Sacrifice for sin, not a succession of them, called " Masses." Truths like these, though as yet imperfectly comprehended, quite changed her religious sentiments. No longer, could she attend the Mass. She gave it up ; and she concealed not her motives. This bold step set the village in a blaze. Again the furnace on Dura's plain was heated. To shake her steadfastness, menace and insult were first employed ;

Internet Archive sketchesofirishh00mmanuoft, Chapter 38

As the companion tells it

As you travel through Connemara, there is a story from these hills that begins around 1834. A poor cottage stood in a lane ascending the hill behind a village. One room inside, half of it taken up by a bed. On that bed lies a woman, not yet thirty, though she looks far older, spent with long wasting sickness. Her mother sits on a stool by the fire, tending her, both of them sad and care-worn. In 1834, this woman had been a stout young girl who hired as a servant in a respectable Presbyterian family. She was brought up Roman Catholic. Her mother was a Protestant, but her father was a Roman Catholic, and as was usual in western intermarriages, the children were trained in the dominant religion. She had never been taught to read, so in every sense she was ignorant. In her new situation she heard the Scripture read at family prayer. At first the Bible seemed a strange book to her. By degrees its words arrested her attention and sank deep into her heart. She learned from it that there was One Saviour, not many. One Mediator, not a multitude. One Sacrifice for sin, not a succession of them called Masses. These truths, though imperfectly comprehended, changed her religious sentiments. She could no longer attend the Mass. She gave it up, and she concealed not her motives. This step set the village in a blaze. The author writes, "Again the furnace on Dura's plain was heated." To shake her steadfastness, menace and insult were first employed.

Intolerance towards Protestants on Inis Mór

Innismore · street · Dublin

The author learned from a coast-guard on Inis Mór that no communication was allowed between his flock and Protestants. Even a common salutation on the road was forbidden to be answered.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Such were the people between whom and the Bible their teacher had placed an impassable barrier. For I ascertained from one of the coast-guards that no communication whatever was allowed by him between any of his flock and Protestants. Even a common salutation by the way was not to be answered. In the house of this coast-guard lodged a Methodist missionary, who had come here with a similar object as myself; but he was barely permitted to exist on the island, nor could he find access to any of the people.
The next day was Sunday ; and as I had come so far to do some good there, I liked not to return without a trial. Accordingly I attempted to arrange for preaching an Irish sermon, hoping that some at least would attend. In this intention, however, I was overruled by the parties last referred to, who represented to me that, even if the people were willing to come, they durst not, so dreadful was the persecution that would ensue. Defeated, then, in this object, I took a step which, under ordinary circumstances, might seem over-zealous. With an Irish Testament in my hand, I went through the village, from door to door, asking permission to read God's Word. In every instance I was refused ; but as no abuse or insult was offered, I concluded that the cottagers would hear me if they were permitted. When I had done, a man accosted me in a private house, and seemed desirous of a discussion, starting some of the usual topics. Suspecting that he was only triflng with the subject, I opened my Irish Testament, and read for him Luke xiii. 3, " Except ye repent, ye shall all likewise perish." " That," said I, " is the main point, which we must take up first — how to be saved." I then explained what true repentance meant, and pressed it on

Internet Archive sketchesofirishh00mmanuoft, Chapter 89

As the companion tells it

From a coast-guard on Inis Mór, the author of these sketches learned that no communication whatever was allowed between his flock and Protestants. Even a common salutation by the way was not to be answered. In this coast-guard's house lodged a Methodist missionary who had come with a similar object, but he was barely permitted to exist on the island, and could not find access to any of the people. The next day was Sunday. The author had come so far to do some good there and would not return without a trial. He attempted to arrange for preaching an Irish sermon, hoping some at least would attend. He was overruled by those parties, who told him that even if the people were willing to come, they durst not, so dreadful was the persecution that would ensue. Defeated in this object, he took a step which under ordinary circumstances might seem over-zealous. With an Irish Testament in his hand, he went through the village, from door to door, asking permission to read God's Word. In every instance he was refused, but as no abuse or insult was offered, he concluded that the cottagers would hear him if they were permitted. When he had done, a man accosted him in a private house and seemed desirous of a discussion, starting some of the usual topics. Suspecting the man was only trifling with the subject, he opened his Irish Testament and read for him Luke 13:3, 'Except ye repent, ye shall all likewise perish.' 'That,' said he, 'is the main point, which we must take up first — how to be saved.' He then explained what true repentance meant, and pressed it on the man.

Stoning assault on hill west of Clifden

Clifden · town · Galway · 1861

While walking alone on the hill to the west of Clifden, the author was suddenly struck on the head by a stone thrown by a young man who had been hiding near the road. The assailant fled to two workmen in a field who menaced the author when he pursued, and then reappeared shouting defiance and dancing with joy.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

he had been conversing when I first saw him. He ran in the direction I was going ; and when he approached the road, he suddenly disappeared. Suspecting nothing, I took no further notice of the matter ; but as I was passing the place, I was suddenly stunned by the blow of a stone through my hat, dinging it, and passing a little over the crown of my head. It was a few moments before I could recover myself so as to look about for my assailant, and then I discovered him flying back towards the workmen. Instantly jumping over the ditch, I pursued the fellow, but he soon reached his abettors, and hid there behind a hillock. That these men really abetted him, was evident from a menacing growl which they uttered as I approached them ; so I thought it prudent to retrace my steps. Seeing this, the fellow re-appeared, shouting defiance, and dancing with joy. After my return to the road, I met some women, who condemned his conduct ; but when I asked them for his name, one of them gave a scoffing reply.
As this attack was so unprovoked, I hoped, by an interview with the people, . to convince them of the sin of it ; and thus, in some measure, to abate the spirit of persecution. The result will appear from the following extract from my journal: —

Internet Archive sketchesofirishh00mmanuoft

As the companion tells it

In 1861, near the town of Clifden in Galway, a man walking alone on the hill to the west was struck down by a stone hurled through his hat. He had seen a young man run ahead and vanish near the road, but suspected nothing. As he passed the spot, the stone hit him, dinging his hat and passing a little over the crown of his head. It took him a few moments to recover. When he looked up, his assailant was running back toward two workmen in a field. He jumped the ditch and gave chase, but the fellow reached the others and hid behind a hillock. The workmen let out a menacing growl as he approached, so he thought it prudent to turn back. At that, his attacker reappeared, shouting defiance and dancing with joy. Later, on the road, he met women who condemned the young man's conduct. But when he asked one of them for his name, she gave a scoffing reply.

Blacksmith near Tuam cured of swearing by stone penance

Tuam · town · Galway

A blacksmith living near Tuam, notorious for profane swearing, was assigned a penance of putting a stone in his pocket each time he swore. The stones soon tore the pocket away, which the priest used as a metaphor for sin dragging the soul to hell.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

shall narrate one more " penance," which appears to us the most judicious of its kind. A blacksmith who lived near Tuam was notorious for a habit of profane swearing. It is said that every sentence was accompanied with an oath. Having confessed this sin to the priest, the only penance imposed on him was to put a stone in his pocket every time that he should swear for the future. This he promised faithfully to do, glad, no doubt, to get off so easily. At his next confession the priest asked him if he had performed the penance enjoined. " I did," said he ; "I put a stone in my pocket every time, but the pocket did not last long ; the stones soon tore it away from me." " Well," replied the priest, " that is the way, unless you give up your sins, that they will drag your soul down to hell." After that the blacksmith was never heard to swear again.

Internet Archive sketchesofirishh00mmanuoft, Chapter 46

As the companion tells it

Near Tuam there lived a blacksmith, notorious for profane swearing. Every sentence, it was said, came with an oath. He confessed this sin to the priest, and the only penance imposed was this: every time he swore, he was to put a stone in his pocket. He promised faithfully to do it, no doubt glad to get off so easily. At his next confession the priest asked if he had performed the penance. "I did," he said. "I put a stone in my pocket every time, but the pocket did not last long; the stones soon tore it away from me." "Well," replied the priest, "that is the way, unless you give up your sins, that they will drag your soul down to hell." After that, the blacksmith was never heard to swear again.

Churching of women superstition at Aran lighthouse

near Aran Islands · island or archipelago · Galway

At the lighthouse on the western shore of the Aran Islands, a keeper's wife was considered unclean by the local people while she remained 'unchurched.' Locals refused to sell milk to her, and some claimed the very grass she trod on would wither up, reflecting deep superstitious veneration for the churching ceremony.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

With another of their superstitions, I myself came in contact. During my detention, I visited the lighthouse which crowns the western shore of the island. Here I was applied to by one of the keepers, a member of the Established Church, in order to perform for his wife the ceremony called, " Churching of Women." For a long time no Episcopalian minister had come this way ; and he was suffering great inconvenience on that account, owing to the superstitious vener ration of the natives for this ceremony. They considered the poor woman unclean while " unchurched," and they would not even sell milk to her ; and some of them went so far as to say that the very grass on wliich she trod would wither up ! Greatly, then, was her husband disappointed when I told him that the Presbyterian Church did not sanction such a ceremony.
In detailing the superstitions of this people, let no one suppose that our object is to hold them up to ridicule. Far from it. Bather they are entitled to our deepest commiseration. But while they are to be pitied, these details are forced upon us in order to establish, in opposition to gainsayers, the absolute necessity that existed for a Protestant mission in that countiy.

Internet Archive sketchesofirishh00mmanuoft, Chapter 91

As the companion tells it

Out on the Aran Islands, at the lighthouse on the western shore, a keeper's wife lived for a long time without a ceremony the local people held in deep veneration. She was what they called unchurched. Her husband was a member of the Established Church, but no Episcopalian minister had come that way for a long time, and the inconvenience was great. The people around considered the poor woman unclean while she remained unchurched. They would not even sell milk to her. Some of them went so far as to say that the very grass on which she trod would wither up. When a visitor arrived at the lighthouse, the keeper asked him to perform the ceremony called Churching of Women. The visitor had to tell him that the Presbyterian Church did not sanction such a ceremony. Greatly was the husband disappointed. The man who recorded this said he did not tell it to hold the people up to ridicule. He said they were entitled to deepest commiseration. But these details were forced upon him to establish the absolute necessity that existed for a Protestant mission in that country.

Farming economy and customs in Connemara

near Connemara · locality · Galway · 1798–1820

Around 1800-1820, a Connemara farmer held roughly 200 acres (including mountain pasture) for £20/year rent, kept large herds, and sold potatoes for a penny a stone. Poteen-making from surplus oats was so common it was not considered lawbreaking, and selling milk or butter was a lasting disgrace—surplus was always given away to the needy.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

After some time, he obtained a farm, and married. The farm consisted of forty acres, according to Government taxation ; for at that time a direct tax was levied on land, and for its assessment, appraisers, or measadorigh, as they are called in Irish, were sent through the country by the Government. But these appraisers seldom measured any land but what was arable ; so, including the mountain pasturage, our friend's farm consisted really of two hundred acres. And yet, in these " good old times," the rent for all was only twenty pounds a-year ! Large, also, was his stock ; it consisted of three horses, eight milch cows, and one hundred and twentyone sheep ; while of the dry cattle no account was kept. As to land-produce, it was thought little of compared to cattle and wool ; and no wonder, when potatoes, if not given away, were sold for a penny a stone ! Their only cereal was oats, and having no market for it, they were obliged to convert the surplus into poteen ; the practice being so common that it ceased to be considered a violation of the law. But the fact that will seem strangest to us in those stingy days is, that no milk or butter was ever sold at that time ! What could be spared of either was invariably given away to those needing it ! To do otherwise would have been a lasting disgrace. Indeed a farmer's wife of those days would have preferred
78 RIBBON SOCIETIES.

Internet Archive sketchesofirishh00mmanuoft, Chapter 39

As the companion tells it

The road passes through Connemara, a country that kept its own ways of farming around 1800. A farmer there might hold what the government called 40 acres of arable land, but counting the mountain pasturage the farm was really 200 acres. Government appraisers, called measadorigh in Irish, came through the country to assess a direct tax on land, but they seldom measured anything but arable ground. The rent for all of it was 20 pounds a year. His stock was large: three horses, eight milch cows, and 121 sheep, and the dry cattle were so many no one kept account of them. Land produce mattered less than cattle and wool. Potatoes, if they were not given away, sold for a penny a stone. Oats was the only cereal they grew, and with no market for it, the surplus went into poteen. The practice was so common it had stopped being thought of as breaking the law. Milk and butter were never sold. Whatever could be spared was given to those needing it. To have sold either would have been a lasting disgrace.

Illicit distillation on island in Joyce's Country

near Joyce Country · locality · Galway · 1820–1830

Around forty years before publication, the chief seat of illicit distillation was an island in a remote lake in Joyce's Country, where there was no danger of government interference, though transporting the poteen to buyers carried great risk.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Only one more of these anecdotes will be added, as this book aims at a higher object ; but not to give some, would resemble the omission of bogs from a map of Connemara. This occurred about forty years ago. At that time the chief seat of illicit distillation was an island in a remote lake in Joyce's country, where there was no danger of government interference, though there was great risk in carrying the poteen to purchasers in the surrounding country. One day a young man who was sent with a keg to Ballinrobe, had the misfortune to meet the gauger on the road. It was too late to retreat, and what was he to do ? He put the best face on the matter, advancing cheerfully to meet the officer, and saying to him, " Your honour, I have brought a keg of the real stuff as a present to you." The gauger, not unaccustomed to such bribes, accepted the present graciously ; and, pulling a key out of his pocket, said, " Give it to my wife at my house in Ballinrobe, and tell her to put this keg in the room of which this is the key, and where the other keg is." The young man took the key; but, on entering that town, first sold the poteen on his own account ; then calling at the gauger's house, he presented the key to his wife, saying, " Mr. sent you this key as a token for you to give me

Internet Archive sketchesofirishh00mmanuoft, Chapter 25

As the companion tells it

As you pass through Joyce's Country, you are travelling through a place that was once the heart of illicit distillation. About forty years before the account was written, the chief seat of the trade was an island in a remote lake in this country. There was no danger of government interference there. The danger came later, in carrying the poteen out to purchasers in the surrounding country. One day a young man was sent with a keg to Ballinrobe. On the road he met the gauger. It was too late to retreat. He put the best face on it, walked up cheerfully, and said, "Your honour, I have brought a keg of the real stuff as a present to you." The gauger was not unaccustomed to such bribes. He accepted graciously, pulled a key from his pocket, and said, "Give it to my wife at my house in Ballinrobe, and tell her to put this keg in the room of which this is the key, and where the other keg is." The young man took the key. But on entering Ballinrobe he sold the poteen on his own account first. Then he called at the gauger's house and presented the key to the wife, saying the gauger had sent it as a token for her to give him.

Death threats against Catholics attending Irish-language sermon at Roundstone

Roundstone · town · Galway · 1841

In 1841 the author posted placards announcing an Irish-language sermon at Roundstone, but a counter-notice appeared threatening death to any Roman Catholics who attended. As a result he preached only to an exclusively Protestant audience, making Roundstone the place where he encountered the greatest hostility.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Returning now to my first tour (1841), my next attempt at Irish preaching was at Roundstone. Accordingly, I got placards posted there announcing a sermon in that language on the following Sabbath. How far the Eoman Catholic people would have responded to it if they had been left to themselves, I know not ; but such was not the case. A counter notice appeared on the walls threatening death to any of them who should attend. So at least I was informed afterwards. Therefore I had to preach to an audience exclusively Protestant. Thus the place where I least expected it, showed the greatest hostility. But that is no unfrequent occurrence in missionary life.
Being on the subject of intolerance, I may relate another example of it which had occurred at the same place. A horse belonging to the Episcopalian minister had fallen into a marsh, and was in danger of drowning. At such times the peasantry are generally prompt in rendering assistance. But in this case there was an exception. One man, when asked to aid, bluntly refused, saying of the animal, " Tha an diabhuU air " — " The Wicked One is on him." But the other parties proceeded in their humane efforts without him, and not unsuccessfully; for which the owner, pulling out his purse, handsomely rewarded them. The sight of the money sorely mortified the bigot, and extorted from him this humiliating confession — " S orm fein do bhi an didbhuil " — " Ah ! on myself was the Evil One ! "

Internet Archive sketchesofirishh00mmanuoft, Chapter 100

As the companion tells it

Up ahead you come to Roundstone in Galway. In 1841 a preacher posted placards here announcing an Irish-language sermon for the following Sabbath. He never found out how many Roman Catholics might have come if left to themselves, because they were not left to themselves. A counter-notice appeared on the walls threatening death to any Roman Catholic who attended. He was told this afterwards. So he preached that day to an audience exclusively Protestant. He said Roundstone was the place where he least expected hostility, yet it showed the greatest. He noted that this is no unfrequent occurrence in missionary life. He relates another example of intolerance at the same place. A horse belonging to the Episcopalian minister fell into a marsh and was in danger of drowning. The peasantry are generally prompt to help in such cases, but this was an exception. One man, when asked to aid, bluntly refused, saying of the animal, "The Wicked One is on him." The others proceeded with their efforts without him, and not unsuccessfully. The owner pulled out his purse and handsomely rewarded them. The sight of the money sorely mortified the man who had refused. He made a humiliating confession: "Ah, on myself was the Evil One."

First Irish-language sermon in Galway draws Claddagh fishermen

Claddagh · electoral division · Galway

The author preached his first public sermon in Irish in Galway before a crowded audience of mostly poor people, many from the Claddagh fishing community. The congregation behaved with great decorum, and one man prayed aloud for God's blessing on him.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Still more encouraging was the result of the Irish sermon. This was duly announced by placards posted ofrer the town ; and the hour selected was seven o'clock in the evening, being supposed the most convenient. This sermon was a step of great responsibility. I do not mean merely in reference to the apprehended riot, but still more to the fact that this was my first public address in what was to me for the most part a foreign language. Only those who have made a similar trial can understand the difficulty ; especially as the theme being a sacred one, any mistake, or even mispronunciation, would have been very injurious. There was nothing for it, however, but to cast myself on the promised aid from above. So at the hour appointed I was duly in my .place to meet my expected audience. To my delight the house was crowded, and what was equally gratifying, they were mostly poor people, the very class whom I wished to see. Many of them, as I was afterwards told, were from the Claddagh, which is inhabited only by fishermen. Thus it was that I for the first time opened my commission in the Irish language. My text was John i. 29. — " Feuch uan De a thogfas peacadh an domhan — " Behold the Lamb of God that taketh away the sin of the world."

Internet Archive sketchesofirishh00mmanuoft, Chapter 86

As the companion tells it

The road passes through or near the Claddagh, a part of Galway inhabited only by fishermen. In the 1840s a preacher posted placards across the town announcing a sermon in Irish, set for seven o'clock in the evening. It was a step of great responsibility. He did not mean only the fear of a riot, but still more that this was his first public address in what was to him for the most part a foreign language. He said only those who have made a similar trial can understand the difficulty. As the theme was sacred, any mistake or even mispronunciation would have been very injurious. There was nothing for it but to cast himself on promised aid from above. At the hour appointed he was in his place to meet his expected audience. To his delight the house was crowded, and they were mostly poor people, the very class he wished to see. Many of them, as he was afterwards told, were from that same place. Thus he for the first time opened his commission in the Irish language. His text was John 1:29: "Feuch uan De a thogfas peacadh an domhain" — "Behold the Lamb of God that taketh away the sin of the world."

Priest outwitted collecting dues at Roundstone

Roundstone · town · Galway

At Roundstone, it was the custom for the priest and his clerk to go round the parish levying contributions. When one woman hid in her bedroom to avoid meeting him, the priest seized a gilt jug belonging to her child, prompting the daughter to call her mother out of hiding.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

This denunciation annihilated the poor tailor. For no sincere Romanist thought of resisting a priest at that time. Instances, however, were not wanting, in which they evaded what they durst not oppose. This was the case specially in regard to the payment of dues, of which an amusing instance occurred at my first visit to Eoundstone. There it was the custom for the priest himself, with his clerk, to go round the parish levying these contributions. At one cabin where he called, the owner, to avoid meeting him, hid herself in her bed-room, and told her daughter to say that she was not at home. But this trick was ingeniously defeated. On the " dresser" there happened to be a nice gilt jug, the treasure of the child. This the priest seized, saying that he would take it away. As he anticipated, the girl got alarmed, was thrown off her guard, and then shouted to her mother to come to the rescue : — " Gabh niar a mhathair" " Come forward, Mother," The rest of the scene may be imagined.
Even in penances the same deception has been played off on the clergy. A Kerry man, with several others, was required by his confessor to walk up the side of Magillicuddy's Reeks with peas in his shoes. He astonished his fellow-penitents by his agility in so doing, while they plodded their way in pain. After a time he divulged his secret : he had boiled his peas. Another penitent was required by the priest to stand before the congregation in a white sheet. He sent to his reverence for a loan of one, saying, that he had none of his own ; and when the penance was over he refused to return it, pleading that it was little enough to compensate him for

Internet Archive sketchesofirishh00mmanuoft, Chapter 45

As the companion tells it

Roundstone in Galway had a custom in those days. The priest himself, with his clerk, would go round the parish levying contributions. At one cabin where he called, the woman who owned the place hid herself in her bedroom to avoid meeting him. She told her daughter to say she was not at home. But the priest defeated the trick. On the dresser there happened to be a nice gilt jug, the treasure of the child. He seized it, saying he would take it away. The girl got alarmed, was thrown off her guard, and shouted to her mother to come to the rescue: "Gabh niar a mhathair." Come forward, Mother. No sincere Romanist thought of resisting a priest at that time, but people found ways to evade what they durst not oppose. The passage tells of other such deceptions played on the clergy. A Kerry man, with several others, was required by his confessor to walk up the side of Macgillycuddy's Reeks with peas in his shoes. He astonished his fellow penitents by his agility while they plodded their way in pain. After a time he divulged his secret. He had boiled his peas. Another penitent was required to stand before the congregation in a white sheet. He sent to his reverence for a loan of one, saying he had none of his own. When the penance was over he refused to return it, pleading it was little enough to compensate him.

Armed insurgents drilling on Rosshill

near Rosshill · street · Galway · 1798–1820

After the 1798 rebellion, about one hundred insurgents maintained military organisation in Connemara and were frequently seen exercising in arms on Rosshill in broad daylight. Their captain was Prendergast, a former monastery prior near Westport, who sent plundering expeditions into County Mayo.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

This trial originated in the " reappearance of disaffection that year in Connemara. I have already remarked that, after '98, zealots of that party had made this district their rendezvous. Of these, fully one hundred still maintained their military organization ; and they were often seen in arms in the middle of the day, "exercising" on Eosshill. Their captain was one Prendergast, who had been prior of a monastery near Westport ; and by all accounts he became a desperate man. The band at first drew their supplies of food from the surrounding localities, specially County Mayo, to which Prendergast sent out plundering expeditions. At last, however, this resource began to fail, and then they resolved to levy a " black mail," even on their hospitable friends in Connemara — a lesson to many ignorant malcontents elsewhere, who "love to fish in troubled waters." But, happily for that country, it was saved from spoliation by some companies of Highlanders whom the Government sent down to the district. At the sight of them, the insurgents fled ; and Prendergast, having concealed himself near Clifden till the proclamation of the amnesty, availed himself of its terms, and so obtained a full pardon.
After this brief retrospect, we return to 1820, when, as I

Internet Archive sketchesofirishh00mmanuoft, Chapter 39

As the companion tells it

Somewhere about Rosshill, insurgents kept up their drilling after the rebellion of 1798. The passage says that zealots of that party had made the Connemara district their rendezvous, and of these, fully 100 still maintained their military organization. They were often seen in arms in the middle of the day, exercising on Rosshill. Their captain was one Prendergast, who had been prior of a monastery near Westport. By all accounts he became a desperate man. The band at first drew their supplies of food from the surrounding localities, especially County Mayo, to which Prendergast sent out plundering expeditions. At last, however, this resource began to fail. Then they resolved to levy a black mail, even on their hospitable friends in Connemara. But the country was saved from spoliation by some companies of Highlanders whom the Government sent down to the district. At the sight of them, the insurgents fled. Prendergast concealed himself near Clifden till the proclamation of the amnesty, availed himself of its terms, and obtained a full pardon.

Practical joking at Connemara cabin dances

near Connemara · locality · Galway

Dances were held in uninhabited cabins in Connemara around a central turf-fire. When the fire died out, a custom of practical joking began in the dark, involving throwing missiles such as turf, clay, mud and stones at each other, often resulting in cut heads.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Intermingled with their amusements was a custom of practical joking. I have read of old men flying kites in China ; but such ill-timed juvenility is not confined to the " flowery land," Of these jokes, a curious one was formerly practised in Connemara. at the dances of which I have spoken. These were sometimes held in uninhabited cabins, round a great turf-fire, kindled in the midst, and serving at once for heat and light ; while the smoke escaped through a hole in the roof — that is, so far as it chose to go out, for in Connemara it shows great repugnance to ejectment. Here they danced gaily, till by degrees the fire died out for want of fuel. Then in the dark the real fun began. This consisted in flinging at each other small missiles, such as turf, or clay, or mud, and sometimes stones. Of course contusions and cut heads were the necessary consequences. But the joke was, that when any one was hurt, he could indemnify himself by flinging more vigorously at his fellows. And another part of the fun was, as I was told, that the sufferer could feel no enmity, not knowing who had struck him. In all this the reader may fail to see any joke, but that is his aftair, not mine. I simply relate the affair as it was told me, with this gratifying addition, that such fun has passed away for ever.
We have heard of " the ruling passion strong in death." In circumstances little less solemn this vice of practical joking was once practised in Connemara. The perpetrator of it was a singular being, surnamed "<S7mn na gcof" or " John of the feet." He was a great swearer ; and his favourite curse suggested this curious soubriquet. At one time he caught a fever, was forsaken by his friends — if he had any — and having on a pair of new brogues his swollen feet were so compressed by them, that on lu's recovery the feet literally rotted off! Thus was his own curse inflicted on himself! But did that reform him ? Not at all. This

Internet Archive sketchesofirishh00mmanuoft, Chapter 25

As the companion tells it

As the road takes you through Connemara, there is a story from this region about what used to happen at cabin dances. These dances were sometimes held in uninhabited cabins, round a great turf-fire kindled in the midst, serving at once for heat and light. The smoke escaped through a hole in the roof, or at least as much of it as chose to go out, for in Connemara it shows great repugnance to ejectment. Here they danced gaily, till by degrees the fire died out for want of fuel. Then in the dark the real fun began. This consisted in flinging at each other small missiles, such as turf, or clay, or mud, and sometimes stones. Contusions and cut heads were the necessary consequences. But the joke was, that when anyone was hurt, he could indemnify himself by flinging more vigorously at his fellows. And another part of the fun was that the sufferer could feel no enmity, not knowing who had struck him. The writer notes that the reader may fail to see any joke in all this, but says that is the reader's affair, not his. He simply relates it as it was told him, with the addition that such fun has passed away for ever. There was also a singular being in Connemara, surnamed John of the feet. He was a great swearer, and his favourite curse suggested this curious soubriquet. At one time he caught a fever, was forsaken by his friends, and wearing a pair of new brogues his swollen feet were so compressed that on his recovery the feet literally rotted off. Thus was his own curse inflicted on himself. But that did not reform him.

Farmer ejects bedstead after pony dies

near Recess · population centre · Galway · 1840

A farmer in Recession who owned a herd of young horses had never slept on anything better than a heap of rushes. After acquiring a bedstead, a pony was smothered in a marsh the first night he used it, and he superstitiously blamed the new furniture, throwing it out to rot in the rain.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Let us now glance at the accommodation for the night. That a little room was generally set apart for this purpose is true ; but alas ! for a bed. Instead of it, we only find a heap of rushes ! When I was in Recess last summer, I was informed of a farmer there who possessed a whole herd of young horses, and yet had never used a better bed. But about that time he began to think that in his improved circumstances he might treat himself to a bedstead. It so happened, hoAvever, the very first night he slept on it, that one of his ponies was smothered in a marsh. Superstitiously ascribing the accident to the new article of furniture, he indignantly ejected it from his house, and left it to rot under the rains. Then, with a relieved mind, he returned to the rushes on which, without any disaster, he had so long luxuriated, in what a sleepy author calls " sweet horizontal enjoyment."
Having thus sketched the costume and the habitations of Connemara as late as 1840, I shall, with equal brevity, describe its other social peculiarities, arranging the different illustrative particulars in the order in which they came under my own observation.

Internet Archive sketchesofirishh00mmanuoft, Chapter 20

As the companion tells it

As the road takes you through Recess, there is a story from around 1840. In these parts at that time, a little room was generally set apart for sleeping, but instead of a bed there would be only a heap of rushes. A farmer here kept a whole herd of young horses, and yet he had never used a better bed than that. About that time he began to think that in his improved circumstances he might treat himself to a bedstead. The very first night he slept on it, one of his ponies was smothered in a marsh. He superstitiously ascribed the accident to the new article of furniture, indignantly threw it out of his house, and left it to rot under the rains. Then, with a relieved mind, he returned to the rushes on which, without any disaster, he had so long slept, in what a sleepy author calls "sweet horizontal enjoyment."

Galway boatmen refuse passage to Protestant bound for Aran

Galway · city · Galway

At Galway quay, the author sought passage to the Aran Islands but was rudely refused by boatmen who had been ordered not to take 'Jumpers'—an offensive term for Protestants—into the islands.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

With this object in view, I presented myself between six and seven o'clock on a fine summer's morning, on the quay of Galway. At that time there Avas no regular passage-boat, except what carried the mail, and which sailed only once a month. For a passage, then, I was thrown on the civility of the Arran boatmen, who, in a small fleet of schooners, at this season of the year, carried over their seaweed to sell it on the mainland. Just as I arrived, the tide was beginning to turn, which was their signal for departure. So, without loss of a moment, I went up to a boat, and asked the owner for a passage, offering to pay for it. But no : I was rudely repulsed, and no explanation given. Evidently there was some secret objection against receiving me. This I could not discover, till one boatman, more civil than the rest, when pressed to tell me the cause, replied, " Sure we're ordered not to take any Jumpers into the islands." This offensive term for Protestants was then new to me ; so I said angrily.

Internet Archive sketchesofirishh00mmanuoft, Chapter 87

As the companion tells it

As you pass through Galway, this is a city whose quay was once the gateway to the Aran Islands. On a fine summer morning, between six and seven o'clock, a traveller came down to that quay looking for passage across. There was no regular boat except the mail boat, which sailed only once a month. He had to rely on the Aran boatmen, who at that season brought their schooners over carrying seaweed to sell on the mainland. The tide was just beginning to turn, which was their signal to depart. He went straight up to a boat and asked the owner for a passage, offering to pay. He was rudely repulsed, with no explanation given. There was some secret objection he could not discover, till one boatman, more civil than the rest, when pressed, replied,

Mob assault at Galway

Galway · city · Galway

The author was fiercely assaulted by a mob at Galway, who struck him several times and wrecked houses trying to reach him for further vengeance. He was eventually rescued by forty policemen with fixed bayonets and, at the greatest peril, by two Roman Catholic strangers who risked their own lives.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

tion, from which, however, he had been obliged by ill-health to retire, before I made his acquaintance. It will also appear, that when he made himself known to me, I had suffered severely from the mob at Galway, who, excited by others, and acting, it is said, under mistake, had fiercely assaulted me, striking me several times, and when I fled, wrecking houses in order to get at me for further vengeance. At one time I was rescued from their hands by forty policemen with fixed bayonets; but in my greatest straits I owed my escape to the kindness of two Roman Catholics, who, though personal strangers to me, rescued me at the peril of their own lives.*
Though I dare not enter the town during the present excitement, I ventured to take a walk on the shore road beyond

Internet Archive sketchesofirishh00mmanuoft, Chapter 81

As the companion tells it

As you pass through Galway, this is where the author of those sketches was set upon by a mob. They were excited by others and, he says, acting under mistake. They struck him several times. When he fled they wrecked houses trying to get at him for further vengeance. At one point forty policemen with fixed bayonets rescued him from their hands. But in his greatest straits he owed his escape to two Roman Catholics, personal strangers to him, who rescued him at the peril of their own lives. He dared not enter the town during the present excitement, but ventured to take a walk on the shore road beyond.

Mr. Martin's ruse to sell Connemara marble as Italian

near Recess · population centre · Galway

A story was current that Mr. Martin, unable to overcome English prejudices against Irish marble from the quarry near Recess, shipped a load to Italy and then back to England labelled as Italian marble, where it sold readily and lucratively. The author could not vouch for the story beyond its currency at the time.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

On our way back to Recess, we passed the well-known marble quarry. Here a rich vein of the green and variegated species "crops out" on the surface, but it has never been worked to any extent ; and at present the only use made of it is for ornaments and trinkets. The manufacture of these is carried on by a native artist in Clifden ; and it is only justice to him to say that many pieces of his handiwork are truly beautiful, being set tastefully in silver and gold. How far this marble would suit for artistic purposes, I am not qualified to judge. But to show that it has not got a fair trial, I may mention that, before my first visit to this country, Mr. Martin, after attempting in vain to overcome the prejudices against it, as being Irish, got a ship-load of it sent to Italy, and thence back again to England, as Italian marble ; by which ruse it obtained a ready and lucrative sale ! At all events, this story was current at the tune ; but, further than that, I cannot vouch for its truth.
A few days previously I had an interesting little meeting at the same place. Having gone to see the quarry, an old woman approached from the village beneath in order to sell stockings. In the conversation that followed, she told me that she suffered greatly from sickness, especially night palpitations. Of this latter, her description was most emphatic

Internet Archive sketchesofirishh00mmanuoft, Chapter 98

As the companion tells it

As you pass through Recess, there is a marble quarry nearby, well known for a rich vein of green and variegated stone that crops out on the surface. It has never been worked to any extent. At the time of writing, the only use made of it was for ornaments and trinkets, crafted by a native artist in Clifden, who set many pieces tastefully in silver and gold. The author says many of these are truly beautiful. But the marble never got a fair trial in England. The story goes that Mr. Martin tried and failed to overcome English prejudice against the stone for being Irish. So he got a ship-load of it sent to Italy, and from there back to England, labelled as Italian marble. By this ruse it obtained a ready and lucrative sale. The author could not vouch for the story beyond the fact that it was current at the time. A few days before recording this, the author had gone to see the quarry and an old woman came up from the village beneath to sell stockings. She told of suffering greatly from sickness, especially night palpitations, and her description of that was most emphatic.

No schools or books in Connemara

near Connemara · locality · Galway · 1798–1820

A man born in Connemara around 1777 received no education as there was no school in the place. He only learned to read at age twenty-one from a fugitive of the 1798 rebellion who took refuge in Connemara. No grammar, geography, or history books existed in the entire district.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

The subject of our narrative was born about 1777; so he is now eighty-three or eighty-four years of age. His birthplace was Connemara. His parents were in comfortable circumstances; yet, they gave him no education. This, however, was not their fault, as there was no school in the place. " It is an ill wind that blows nobody good ;" so our friend owed his knowledge of letters to the rebellion of '98. Many fugitives from the battle of Balnamuck took refuge that year in COnnemara ; and one of them, who was blessed with some learning, obtained employment from his father. This man initiated him, being then twenty-one years of age, into the art of reading, the unspeakable value of which only a person in his circumstances could appreciate. However, beyond mere reading and writing, his master could teach him little. And if he could, there were no books for the purpose. Grammar, geography, or history, there was none in all the district. And as to religious instruction, that consisted in
"GOOD OLD TIMES." 77

Internet Archive sketchesofirishh00mmanuoft, Chapter 39

As the companion tells it

You are coming through Connemara now, in Galway. In the years around 1798, a man born here about 1777 grew up with no schooling at all. His parents were comfortable enough, but it was not their fault. There was no school in the place. He owed what learning he got to the rebellion of 1798. Many fugitives from the battle of Balnamuck took refuge that year in Connemara, and one of them, who had some learning, found work with his father. This man taught him to read when he was twenty-one years of age. Beyond reading and writing, his teacher could give him little. And if he could have, there were no books for the purpose. Grammar, geography, or history, there was none in all the district.

Penitent boils peas for MacGillycuddy's Reeks penance

Macgillycuddy's Reeks · mountain or mountain range · Kerry

A Kerry man was ordered by his confessor to walk up the side of MacGillycuddy's Reeks with peas in his shoes as penance. He astonished fellow penitents with his agility, later revealing he had boiled his peas first to avoid the pain.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Even in penances the same deception has been played off on the clergy. A Kerry man, with several others, was required by his confessor to walk up the side of Magillicuddy's Reeks with peas in his shoes. He astonished his fellow-penitents by his agility in so doing, while they plodded their way in pain. After a time he divulged his secret : he had boiled his peas. Another penitent was required by the priest to stand before the congregation in a white sheet. He sent to his reverence for a loan of one, saying, that he had none of his own ; and when the penance was over he refused to return it, pleading that it was little enough to compensate him for

Internet Archive sketchesofirishh00mmanuoft, Chapter 45

As the companion tells it

Out near MacGillycuddy's Reeks, there's a story about a man who found a way around a hard penance. A Kerry man, with several others, was required by his confessor to walk up the side of the Reeks with peas in his shoes. The others plodded their way in pain. But this man astonished his fellow penitents by his agility. After a time he divulged his secret. He had boiled his peas. The same record tells of another penitent, required by the priest to stand before the congregation in a white sheet. He sent to his reverence for a loan of one, saying he had none of his own. When the penance was over, he refused to return it.

Uacht at Tseoigich — Joyce's Will, a famine-era Irish dirge

near Connemara · locality · Galway

During the famine a member of the Joyce clan composed an Irish dirge upon himself, called 'Uacht at Tseoigich' or Joyce's Will, lamenting his wasted body, lost sight, and blackened skin. The poem opens with the words 'S domhan m'osnaigh' and is noted for its naturalness and pathos.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Thus, then, between good fare and good fellowship, the Joyces got through life pretty comfortably. But, alas ! they sought not the comforts which alone endure. When famine came, they had no " Covenant-God" to fly to for help. In the second year of the blight, one man, when he found it re-appearing in his potato-field, went home and hanged himself ! Worse than Famine — Death came. But there was no Gospel to extract its sting. Hence arose a melancholy wail, which I can fancy still wafted to my ears from these wild glens. By this I mean an Irish dirge, which at that solemn hour one of these Joyces composed upon himself, describing and lamenting his misery. This poem begins with the words, " S domhan m'osnaigh," and is called " Uaclit at Tseoigich, or the Will (Testament) of Joyce ; " but who he was, or when he lived, I know not. Did my readers understand the original, I think they would agree with me, that in point of natu-
196 JOYCE'S WILL — AN OLD IRISH POEM.

Internet Archive sketchesofirishh00mmanuoft, Chapter 95

As the companion tells it

As you travel through Connemara, you are moving through country where the Joyce clan once lived. In better times, the Joyces got through life comfortably between good fare and good fellowship. But when famine came, they had no God to fly to for help. In the second year of the blight, one man found it reappearing in his potato field, went home, and hanged himself. Death was worse than famine, and there was no gospel to take its sting. From these wild glens came a melancholy wail: an Irish dirge that one of the Joyces composed upon himself, lamenting his wasted body, his lost sight, and his blackened skin. The poem opens with the words "S domhan m'osnaigh" and is called "Uacht at Tseoigich," the Will of Joyce. Who he was, or when he lived, the writer does not know. He notes the poem's naturalness and pathos, and says that in the original Irish it would move any reader to agree.

Galway beggar ruined by Dublin mercantile failure

Galway · city · Galway

The author met a beggar on the road who had once kept a shop in Galway but was ruined when a Dublin mercantile house failed, losing him £130. The beggar recounted a folk tale about a farmer saved at judgment solely because he once gave his coat to a poor man, illustrating local beliefs about atonement.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Having inquired how he became so poor, (for he begged,) he told me that he was once in good business in Galway, with a shop of his own ; but he " was broke" by the failure of a mercantile house in Dublin, which took from him £130. We then returned to the subject of salvation, when he told me that a little before I had come up, he had been annoyed by some "jumpers" who met him on the road. Who they were I did not ask, but only told him not to mind other people, but to seek his own salvation, repeating that Jesus was the only Saviour and Mediator. To this he assented, without referring to the Virgin. I then prepared to leave him ; and, pitying his poverty, gave him a penny. He was thankful, and requested me to hear how a man was once rewarded for his kindness to the poor.
The substance of the story was, that a certain farmer, though a bad person in other respects, took pity on a poor man whom he saw one day trembling in the cold ; and so,

Internet Archive sketchesofirishh00mmanuoft, Chapter 58

As the companion tells it

On the road near Galway, the author met a beggar who told him he had once been in good business in the city, with a shop of his own. But he was broke by the failure of a mercantile house in Dublin, which took from him £130. When the subject turned to salvation, the beggar said that a little before the author had come up, he had been annoyed by some "jumpers" who met him on the road. The author told him not to mind other people, but to seek his own salvation, repeating that Jesus was the only Saviour and Mediator. The beggar assented to this, without referring to the Virgin. The author prepared to leave him and, pitying his poverty, gave him a penny. The beggar was thankful and requested him to hear how a man was once rewarded for his kindness to the poor. The substance of the story was that a certain farmer, though a bad person in other respects, took pity on a poor man whom he saw one day trembling in the cold.

Annual Pattern festival in Joyce's Country

near Joyce Country · locality · Galway

Instead of regular Sunday services, the inhabitants of the glens of Joyce's Country were favored only with a great annual festival known as a "Pattern" or "Patron." This festival was dedicated to St. Patrick, reflecting the local adherence to traditional patron saint customs.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

This festival was called a " Pattern," or more correctly, a " Patron." The latter is the title given by the Roman Catholic calendar to the tutelary saints who are supposed to preside over particular localities — a belief, by the way, which pervaded Europe long before it was visited by any apostle. In this case the "patron" was St. Patrick, of whom an ancient tradition reported that he slept one night to the west of those glens, on the shore of a lake called Loch-an-da-aon, or " Lake of the Two Birds." This name it received from the circumstance— real or imaginary — of two birds being always seen on its surface. Why this was so, or what was the' superstition connected with it, I never learned. At all events, such was the general belief; and so, also, that the depth of the lake was unfathomable. This idea was embodied in an old Irish distich, which, with all its hyperbole, we shall here preserve from oblivion —
" Ni fuide suas neamh na nenl No iachtar sios Loch-an-da-aon.

Internet Archive sketchesofirishh00mmanuoft, Chapter 93

As the companion tells it

In Joyce Country, the people of the glens had no regular Sunday services. What they had instead was a great annual festival, a single day in the year. It was called a Pattern, or more correctly, a Patron. The Roman Catholic calendar gives that title to the tutelary saints who preside over particular localities. That belief pervaded Europe long before any apostle visited it. In this case the patron was St. Patrick. An ancient tradition reported that Patrick slept one night to the west of those glens, on the shore of a lake called Loch-an-da-aon, the Lake of the Two Birds. The lake took its name from the circumstance, real or imaginary, of two birds always being seen on its surface. Why this was so, or what superstition was connected with it, the source never learned. The people also believed the lake was unfathomable. That idea was captured in an old Irish distich: "Neither heaven above, nor the bottom of Loch-an-da-aon below."

Tailor from Loughrea disciplined for pretended miraculous cures

Loughrea · town · Galway

A tailor, a native of Loughrea, was subjected to public discipline by a priest for pretending to work miraculous cures of diseases and for professing to communicate with fairies to prevent them stealing farmers' milk and butter.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Such being the clergyman, let us see how he maintained discipline in his parish. The subject of it was a tailor, a native of Loughrea ; and his offence consisted in his pretending the miraculous cure of diseases. He also professed to hold communication with the " fairies," and to prevent their making away with the milk and butter of the farmers, for which larcenies they were in bad odour in that part of the country. This was all his crime ; but really one does not see that it was very serious, when the priests themselves were accustomed to claim similar power. But that is an affair which does not concern us, outsiders ; suffice to say, that one Sunday after Mass in M , Father M'G cited the

Internet Archive sketchesofirishh00mmanuoft, Chapter 44

As the companion tells it

Loughrea in County Galway was home to a tailor whose claims brought him into trouble with his priest. His offence was pretending to work miraculous cures of diseases. He also professed to hold communication with the fairies, and to prevent their making away with the milk and butter of the farmers, for which larcenies they were in bad odour in that part of the country. This was all his crime. The writer notes that one does not see it was very serious, when the priests themselves were accustomed to claim similar power. But one Sunday after Mass, Father McG cited the tailor to answer for what he had done.

Famine deaths and burials in Connemara

near Connemara · locality · Galway

The famine in Connemara was worsened by the lack of a middle class to organize relief committees or help the poor. Multitudes died in their wretched cabins, and a poor girl had to carry her dead family members on her back and dig graves for them in the garden.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

the famine. Elsewhere this class, besides largely employing the poor, and thus lessening the mass of want, formed themselves into relief committees for the collection of subscriptions, establishing soup-kitchens, &c. But in most of Connemara such useful philanthropists were not forthcoming. The inhabitants were all on a level. None could help the other, and there were few men of mark among them to seek help from abroad. The clergy alone could not overtake a tenth part of the misery, specially as the parishes were large and the population thinly scattered. Thus, multitudes perished unknown in their wretched cabins ; and very often, the survivors had none to assist them in burying the corpses. A poor girl had to carry on her back the remains — first of her mother, and then of her brother and sister, and to scrape with her own hands graves for them in the garden! What a melancholy funeral ! In what a fallen world do we live, and what fallen creatures we be ! What a lesson, also, to the poor elsewhere not to hate the rich — and to the rich everywhere to help the poor ! We need each other's sympathy ; and, according to God's law, the rich or poor shall have " judgment without mercy who have showed no mercy." Except in time of famine, however, the condition of this people was not so bad as might be supposed. Of land, such as it was, every one could have a little, and without much trouble he could convert part of it into a potato -garden, and the rest of it into turbary. Thus, he was sure of the Irish necessaries of life — potatoes and turf. And, after all, good potatoes all the year round, with a blazing fire in the winter, were not to be despised. At the time we allude to, he might also calculate upon a cheap luxury in the shape of fish, either from the herring-fishery, which was then most flourishing, or, before the introduction of fishery laws, by angling for himself in the streams and lakes. In the latter way, by the use

Internet Archive sketchesofirishh00mmanuoft, Chapter 16

As the companion tells it

As the road takes you through Connemara in Galway, this is a landscape marked by the famine in ways that were different from much of Ireland. In other places, a middle class existed that could employ the poor and form relief committees, collect subscriptions, set up soup kitchens. But in most of Connemara, such people were not to be found. The inhabitants were all on a level. None could help the other, and there were few men of mark among them to seek help from abroad. The clergy alone could not overtake a tenth part of the misery, especially as the parishes were large and the population thinly scattered. Multitudes perished unknown in their wretched cabins. Very often, the survivors had no one to assist them in burying the dead. One poor girl had to carry on her back the remains, first of her mother, and then of her brother and sister, and to scrape with her own hands graves for them in the garden. The writer of the time called it a melancholy funeral, and asked, in what a fallen world do we live. The passage goes on to reflect that this was a lesson to the poor not to hate the rich and to the rich to help the poor, for, as it says, the rich or poor shall have judgment without mercy who have showed no mercy. Outside of famine years, though, the condition of these people was not so bad as might be supposed. Of land, such as it was, every one could have a little, and could convert part of it into a potato garden and the rest into turbary for turf. Potatoes and a blazing fire in winter were not to be despised.

Famine loss and domestic crafts of a Connemara young woman

near Connemara · locality · Galway

A young Connemara woman described how her father had a prosperous farm before the famine with ponies, cows, goats, and a good house, but died of 'famine fever,' leaving her and her mother destitute. She described domestic skills including thatching with sedge and carding, spinning, and dyeing her own red dress using madder and blackberry juice. She was fond of dancing and paid a piper two shillings though she did not dance herself.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

her ; but she remembered nothing of it. Before the famine, her father had a farm and was comfortable ; he possessed a " drove of ponies," six cows, and eighteen goats ; he had also a good house. He died of the " famine fever ; " then all was lost ; her mother has no child but her, and they live by whatever work they can get ; she is fond of dancing ; while
at R she paid two shillings of her wages to the piper,

Internet Archive sketchesofirishh00mmanuoft, Chapter 99

As the companion tells it

As you travel through Connemara, think of a young woman who told what the famine took. Before it, her father had a comfortable farm, a "drove of ponies," six cows, and eighteen goats, and a good house. He died of the famine fever. Then all was lost. Her mother had no child but her, and they lived by whatever work they could get. She was fond of dancing. She paid two shillings of her wages to the piper.

Farmer's dyke diverts the River Bann

near River Bann · river · Derry

An oral account describes how a farmer once cut a small dyke across a bend of the River Bann. Over time, the entire river abandoned its ancient bed and flowed through what was originally just a shallow ditch.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Is it objected that there is no help for this people, our efforts to enlighten them having met so little success ? We reply, that in all ages pure Christianity has had a small beginning, and that, in other missions as well as ours, " the same sun that shines on the fruits "of a missionary's toil, shines also upon his grave." Nor let any one imagine, if a missionary in his first efforts be thwarted or crushed, that he has necessarily failed in his object. According to a most expressive similitude of our Lord, " a gram of wheat, before it bring forth fruit, must die ;" meaning that temporary defeat usually precedes permanent success. Let not the world, then, be in haste to taunt the Gospel labourer with failure. If he has sown even a few seeds of truth, God will look to the result ; and if God wills that fruit shall follow, neither man nor devil can prevent it. Such being the case, the missionary, though single-handed amid a host of enemies, becomes, through the truth which he advocates, and as regards the object for which he was sent, invincible and invulnerable. Over his grave, like that of his Master, " vain the watch, the stone, the seal," of his foes. In his principles he rises again, and perpetuates his influence. Across a bend of the river Bann a farmer once cut a small dyke. Through this, at first, only a few drops of water made their way ; but, as it lay in the direct line, the whole river, in course of time, forsaking its ancient bed, rolled through what was once only a shallow ditch. So the missionary who sees but a "few drops " flow in the ditch he has cut, may rest assured that these drops will yet swell into a mighty stream.

Internet Archive sketchesofirishh00mmanuoft, Chapter 34

As the companion tells it

The River Bann runs through this part of Derry, and the road keeps near it for a stretch. There is a story told about this river, about how a farmer once cut a small dyke across one of its bends. At first, only a few drops of water made their way through the cut. But because the dyke lay in the direct line of the river's flow, the water kept coming. Over the course of time, the whole river forsook its ancient bed. It rolled instead through what had once been only a shallow ditch. The old bed was abandoned. The river took the new path the farmer had given it, and what began as a few drops became the full current. The writer who recorded this account used it as a comparison. He said it was like a missionary who sees but a few drops of result from his work. Those few drops, he said, may yet swell into a mighty stream. The principle he drew from it was that small beginnings can lead to great change. A grain of wheat, before it brings forth fruit, must die. Temporary defeat usually precedes permanent success. The farmer's dyke on the Bann is the proof of that idea, a shallow ditch that became the river's whole course.

Legend of the stone cross at Clonmacnoise

Clonmacnoise · townland · Offaly · 1842

The author met a hedge schoolmaster at Clonmacnoise teaching his ragged disciples among the ancient ruins. The schoolmaster directed the author to grasp an old stone cross there, assuring him he was now a doctor according to a local legend.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

The superiority of the present education to the old, can be understood only by those who remember the " hedge schoolmasters," immortalized by Carleton, with their smattering of knowledge, and ridiculous pretensions — their ready wit, and extreme pugnacity ; not without a touch of genius too. But as to solid and useful information, they knew little. Nor was that their fault, poor fellows ; it was their misfortune. , Well I remember a teacher of this class, whose acquaintance I made twenty-one years ago at Clonmacnoise, near Athlone. In the open air, amongst the tombs and ruins of its ancient " seven churches," I found him one summer day instructing, as he best could, his ragged disciples. After we had conversed for a while in Irish, I, by his direction, grasped my arms round an old stone cross there, when he gravely assured me I was now a doctor. He alluded to a legend which con-

Internet Archive sketchesofirishh00mmanuoft, Chapter 77

As the companion tells it

Somewhere around here at Clonmacnoise, near Athlone, an author met a hedge schoolmaster one summer day amongst the tombs and ruins of its ancient 7 churches. He had made the acquaintance 21 years before. The schoolmaster was teaching his ragged disciples in the open air, as best he could. The author recalls these hedge schoolmasters, immortalized by Carleton, as men with a smattering of knowledge and ridiculous pretensions, but also ready wit, extreme pugnacity, and not without a touch of genius. They knew little of solid and useful information, though the author says that was their misfortune, not their fault. After they had conversed for a while in Irish, the schoolmaster directed the author to grasp his arms round an old stone cross there. The schoolmaster then gravely assured him he was now a doctor. He alluded to a legend connected with the cross.

Religious debate with a Confraternity man near Roundstone

Roundstone · town · Galway

While quietly addressing people one summer evening at a village near Roundstone, the author was confronted by a 'confraternity man' who launched into religious controversy. The man's chief argument was the antiquity of the Roman Catholic Church, which the author countered by noting the Chinese religion was far older, amusing the listeners and ending the discussion.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

The only instance of the latter kind took place at a village near Eoundstone. Here I was quietly addressing a few people one summer's evening, when a devotee, or " confraternity man," as the order is called, suddenly made his appearance, and at once launched into controversy. But the man was no fair representative of a Eomish controversialist. Nearly all the argument he could muster in defence of his Church was its antiquity. It was the oldest, therefore the best — that was the sum total. In reply, I told him that the mere fact of a religion being old was no proof of its truth ; and if it were, that the Chinese religion had the advantage over his Church. " You claim for your Church," said I, " only eighteen hundred years ; but they claim for theirs five or six thousand. Therefore if yours be good, theirs is three times better, because three times older ! This way of putting the question amused the listeners, who had eagerly gathered round us. Though all Eoman Catholics, they laughed at the argument ; and seeing that, he gave up the discussion.
Should a more intelligent Eoman Catholic than my opponent wonder at my admitting, even for argument's sake, that Eomanism was so very ancient, let me state, that I meant not Eomanism in its present state. In that respect it is no older than the year 1854, when the system culminated in the doc-

Internet Archive sketchesofirishh00mmanuoft, Chapter 37

As the companion tells it

As you come through Roundstone in Galway, this is a story from one of the villages nearby. One summer evening, the author was quietly addressing a few people when a devotee, a confraternity man as the order is called, suddenly appeared and at once launched into controversy. The man was no fair representative of a Romish controversialist. Nearly all the argument he could muster in defence of his Church was its antiquity. It was the oldest, therefore the best. That was the sum total. In reply, the author told him that the mere fact of a religion being old was no proof of its truth, and if it were, the Chinese religion had the advantage over his Church. The author said to him, you claim for your Church only eighteen hundred years, but they claim for theirs five or six thousand. Therefore if yours be good, theirs is three times better, because three times older. This way of putting the question amused the listeners who had eagerly gathered round. Though all Roman Catholics, they laughed at the argument, and seeing that, the man gave up the discussion. The author later noted that if Romanism meant its present state, it is no older than 1854, when the system culminated.

Former poteen smuggler near Recession in Connemara

near Recess · population centre · Galway

A mild-mannered farmer living near Recession confessed to having been a poteen smuggler for twenty years, selling illicit spirits only to gentlemen for their own use. He believed it was not sinful if made from his own grain and sold honestly, though his clergy condemned the traffic and it could no longer be followed with safety.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

The next conversation was held with a farmer who, for twenty years of his life, had been a smuggler. His appearance however, was not that of a desperado, but, on the contrary, he seemed a man of mild, thoughtful disposition. His age might be fifty. Of his place of abode I will only say that it was not at Recess. Our conversation began with religion, when I explained to him the way of salvation, and the necessity of a new heart. After this he candidly confessed to me, that for a long time he had been a smuggler, making and selling poteen ; that it was a very lucrative business, and that he got great demand for it ; that he never sold it to publicans, but only to gentlemen for their own use, and that they prefered it to every other drink, as it was free from mixtures. He added, however, that his clergy condemned the traffic, and that it could not now be followed with safety ; yet he thought it not sinful as long as a man made it of his own grain, and sold it honestly. Nor did he believe that, if called before his Creator, the practice would be laid to his

Internet Archive sketchesofirishh00mmanuoft, Chapter 99

As the companion tells it

Near Recess, a farmer once lived who spent twenty years of his life as a smuggler. He did not look the part. He was a man of mild, thoughtful disposition, about fifty years old, nothing like a desperado. A clergyman travelling the Highlands spoke with him, and the talk began with religion. The clergyman explained the way of salvation and the necessity of a new heart. After that, the farmer made a candid confession. For a long time he had been making and selling poteen. It was a lucrative business, and there was great demand for it. He never sold it to publicans, but only to gentlemen for their own use, and they preferred it to every other drink because it was free from mixtures. His own clergy condemned the traffic, and he admitted it could no longer be followed with safety. Still, he saw no sin in it, so long as a man made it from his own grain and sold it honestly. He did not believe that if called before his Creator the practice would be laid to his charge.

Cave-like hovel excavated in mud bank near Roundstone

Roundstone · town · Galway

Near Roundstone, the author found a primitive dwelling excavated not in high ground as customary but in a low mud bank, raising questions about how it escaped being overflowed by mire in winter. On descending through the cave-like door, he found only children who could not speak English inside the smoky apartment.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

The transition state of this people was evidenced, not only by their dress, but also by their houses. Some of these seemed relics of a remote antiquity. They were half cave and half hovel. In making them, a hole of the requisite dimensions was dug in the side of a dry hill, the depth ranging from four to six feet. Over this a low roof of sticks was thrown from side to side, and afterwards thatched with sedge. Wall there was none, except what enclosed the front ; and thus the habitation was complete ! Such huts are still found in the remoter districts. Even in the immediate vicinity of Roundstone I found one, which laboured under this great disadvantage, that it was excavated, not in high ground, as elsewhere, but in a low mud bank ! How it escaped being overflowed by the mire in winter, I could not conceive ; but I resolved to inquire ; so descending through the door, which resembled the mouth of a cave, I ventured into the smoky apartment below. No one appeared inside, but a few children, who could not speak a word of English ; so, without further examination of this place, I returned to the light of day. What a wonderful place, thought I, for human beings to live in !
Of the best class of cabins, one description will suffice, as they are all built on the same plan. The side walls are formed of rough stones, put together without mortar, or only with mud ; and they rise generally to about six feet. The gables are built of similar materials, and are generally rounded at the top. The thatch is composed, not of straw, but of a long wiry grass called sedge, which grows along the mountain streams. To bind it on, ropes are thrown across the roof, and tied on each side to heavy stones at the eaves, resembling a string of beads. For a chimney a hole is left in the roof ; its proximity to the thatch exciting the stranger's surprise that conflagrations are not of daily occurrence. This, how-

Internet Archive sketchesofirishh00mmanuoft, Chapter 19

As the companion tells it

As you pass Roundstone, in Galway, the story here is about a dwelling the author found in the immediate vicinity. The houses of the people in this region were relics of remote antiquity, half cave and half hovel. In making them, a hole of the requisite dimensions was dug in the side of a dry hill, the depth ranging from four to six feet. Over this a low roof of sticks was thrown from side to side, and afterwards thatched with sedge. There was no wall, except what enclosed the front, and thus the habitation was complete. Such huts were still found in the remoter districts. But even in the immediate vicinity of Roundstone he found one, which laboured under a great disadvantage. It was excavated not in high ground, as elsewhere, but in a low mud bank. How it escaped being overflowed by the mire in winter he could not conceive. He resolved to inquire. So descending through the door, which resembled the mouth of a cave, he ventured into the smoky apartment below. No one appeared inside but a few children, who could not speak a word of English. So without further examination of this place he returned to the light of day. What a wonderful place, he thought, for human beings to live in.

Young woman carrying potatoes for four shillings a quarter

near Connemara · locality · Galway

On the sea-shore beyond B, the author overtook a barefoot young woman bent under a heavy creel of potatoes she was carrying over two miles to town for sale. She earned only four shillings a quarter wages, paid irregularly, and wore scanty tattered clothing.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

After reaching B , on the sea-shore, I turned westward, and went some distance in that direction. On the way, I overtook a young woman heavily laden with a creel on her back. Having saluted her in Irish, she started, and said, " What is it, Sir ? " being surprised, I suppose, at my accosting her in that language. I repeated the Irish salutation, when she civilly responded in the same. We then got into conversation, and she, loaded as she was, quickened her pace to hear me ; still, however, keeping a little behind me, out of respect. Having learned that this burden was potatoes, which she was carrying to town for sale, I remarked that they would be dear bought, after such a long carriage. " But the worst of it is," said she, " that they are not my own either." They belonged to a family with whom she lived, and who gave her but four shillings a quarter as wages, and even that was not regularly paid. I was really astonished at such hard work for such pay ; for the town to which she was carrying the potatoes was more than two miles distant, and she was literally bowed down under the weight. Her dress, also, was scanty and tattered ; and she had no shoes or stockings on her feet ; but that is a common case amongst the poor here, and thought nothing of. Commiserating her condition, I prayed in Irish that God might help her. " And now," said I, " there is a burden heavier than Avhat you carry ; that 's sin. Don't you know you are a sinner ? "
118 A TITULAR SAVIOUR.

Internet Archive sketchesofirishh00mmanuoft, Chapter 56

As the companion tells it

As the road passes through Connemara, the shore in these parts holds a story. A traveller walking westward along the sea-shore overtook a young woman bent under a creel on her back. He greeted her in Irish. She started and said, "What is it, Sir?" surprised at being addressed in that language. He repeated the greeting and she responded civilly in the same. They fell into conversation, and though she was loaded down, she quickened her pace to hear him, keeping a little behind out of respect. The burden was potatoes, which she was carrying to town for sale. He remarked they would be dear bought after such a long carriage. "But the worst of it is," she said, "that they are not my own either." They belonged to a family she lived with, who gave her four shillings a quarter as wages, and even that was not regularly paid. The town was more than 2 miles distant, and she was literally bowed down under the weight. Her dress was scanty and tattered. She had no shoes or stockings on her feet, though that was common among the poor in these parts and thought nothing of. He prayed in Irish that God might help her. Then he told her there was a burden heavier than what she carried, that being sin, and that she was a sinner.

Seal transformation tale in a sea-cave near Killary

Killary Harbour · estuary · Galway

Fishermen working between the Killeries and Westport sheltered in a sea-cave, where one man fell asleep and was left behind. He awoke to find seals entering the cave, casting off their skins, and assuming human shapes to converse sorrowfully about their slain relatives, revealing the folk belief in seals as enchanted beings.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

A party of fishermen were out one night plying their vocation between the Killeries and Westport, and there they took refuge for some hours in a sea-cave. One man, having fallen into a deep sleep, remained behind after the others had left. He was awaked by the entrance of seals, ignorant of his presence. To his surprise, they all, after some time, assumed human shapes, and cast their old skins aside. They also conversed together, but the burden of their discourse was sad ; they bewailed their slain relatives. One of them, holding up a piece of flesh, said — "Ah! this is Winny's

Internet Archive sketchesofirishh00mmanuoft, Chapter 9

As the companion tells it

As you pass along Killary Harbour, there's an old tale from these waters. Fishermen were out one night between the Killeries and Westport, and they sheltered for some hours in a sea-cave. One man fell into a deep sleep and the others left without him. He woke to seals coming in, not knowing he was there. After a while they cast off their skins and took human shape. They talked together, but their talk was sorrowful. They mourned their slain relatives. One of them held up a piece of flesh and said, 'Ah! this is Winny's' — and there the old account ends.

Chapel discipline scene on the southern shore of Galway Bay

near Galway Bay · bay · Clare

A 'chapel scene' of public ecclesiastical discipline, witnessed by an informant, occurred at a church on the southern shore of Galway Bay. The priest involved was a self-denying French-educated clergyman known for wearing a three-cornered hat despite episcopal disapproval.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

As the reader is not likely to desire more of such stuff, we shall, in the next place, glance at some peculiarities of Romish worship in Connemara. We begin with the following " chapel scene," which occurred long since on the southern shore of Galway Bay, and which we had from an eye-witness. This was an exercise of discipline by a priest, whom we shall introduce to our readers. He was a well-disposed clergyman, and very popular ; but he had the weakness to wear, since his return from a French college, a three-cornered hat, peculiar to its collegians. When the bishop remonstrated, he replied that he thought it a proper symbol of his education, and a distinguishing mark between him and a layman. Remonstrance having failed, the bishop had recourse to stratagem ; so he invited the priest to his house, and kept him over night. Next day, on his leaving, his hat was missing ;
90 A PRIEST'S HAT.

Internet Archive sketchesofirishh00mmanuoft, Chapter 44

As the companion tells it

Out along Galway Bay, the road runs near the southern shore where a chapel scene once took place. An informant who saw it told the story. It was a public exercise of discipline by a priest. He was a well-disposed clergyman and very popular, but he had one weakness. Since his return from a French college, he wore a three-cornered hat, the kind peculiar to its collegians. The bishop remonstrated with him. The priest replied that he thought it a proper symbol of his education, and a distinguishing mark between him and a layman. Remonstrance failed, so the bishop turned to stratagem. He invited the priest to his house and kept him overnight. Next day, when the priest was leaving, his hat was missing.

O'Flahertys expelled from east of Corrib by the De Burghs

Lough Corrib · lake or lakes · Galway · 1200–1299

In the thirteenth century the O'Flahertys were driven from their ancestral estates east of Corrib by the De Burghs (Burkes). The fugitives crossed the lake, displacing weaker tribes and seizing their lands on the western side.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

In justice to the OTlahertys, however, we must add, that at an earlier period they had themselves suffered from similar maltreatment. In the thirteenth century their fathers were expelled by the De Burghs, or Burkes, from their ancestral estates, east of Corrib. The fugitives had no alternative but to cross the lake, driving before them the weaker tribes, and seizing their lands. Thus, then, the OTlahertys, like many other offenders, were " sinned against " as well as sinning. And when we of the present day reflect on the mutual outrages characteristic of those old times, we may thank God that our lot is cast in an age when equal laws throw their protecting shield round all classes of the community.
Quite close to Outerard, there was at that time, in a pleasant green field, a celebrated holy well. It was dedicated to a St. Cummin. At a subsequent visit to this place, I had an opportunity of witnessing the devotions performed there. Assembled around it for the purpose, I found about a hundred individuals of both sexes ; but some of them were

Internet Archive sketchesofirishh00mmanuoft, Chapter 3

As the companion tells it

Lough Corrib is the lake before you. In the thirteenth century the O'Flahertys held ancestral estates on the eastern side of it. Then the De Burghs, or Burkes as they came to be known, drove them out. The O'Flahertys had no choice but to cross the lake itself. Once on the western shore they turned on the weaker tribes living there, driving them off and taking their lands. The old book that records this says the O'Flahertys were, like many offenders in those times, sinned against as well as sinning. They had suffered the same treatment they then inflicted on others. The writer reflects that those old times were full of mutual outrage, and gives thanks that his own age had equal laws to protect all classes. Close to Outerard there was also a holy well in a green field, dedicated to a St. Cummin, where about a hundred people of both sexes would gather for devotions.

Supernatural belief at Roundstone: man refuses to rescue minister's horse

Roundstone · town · Galway

When the Episcopalian minister's horse fell into a marsh at Roundstone, one local man refused to help, declaring in Irish that the devil was upon the animal. After others successfully rescued the horse and were rewarded, the man regretted his refusal, confessing that the Evil One had been upon himself.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Being on the subject of intolerance, I may relate another example of it which had occurred at the same place. A horse belonging to the Episcopalian minister had fallen into a marsh, and was in danger of drowning. At such times the peasantry are generally prompt in rendering assistance. But in this case there was an exception. One man, when asked to aid, bluntly refused, saying of the animal, " Tha an diabhuU air " — " The Wicked One is on him." But the other parties proceeded in their humane efforts without him, and not unsuccessfully; for which the owner, pulling out his purse, handsomely rewarded them. The sight of the money sorely mortified the bigot, and extorted from him this humiliating confession — " S orm fein do bhi an didbhuil " — " Ah ! on myself was the Evil One ! "
Of the two roads to Clifden — my next destination — that by the shore, though not the best, is the most picturesque.

Internet Archive sketchesofirishh00mmanuoft, Chapter 100

As the companion tells it

Coming through Roundstone now. This town was the scene of a strange clash of belief and neighbourliness. A horse belonging to the Episcopalian minister fell into a marsh here and was in danger of drowning. The peasantry were generally prompt in rendering assistance at such times, but in this case one man bluntly refused. He said of the animal, in Irish, the wicked one is on him. The others went ahead without him and rescued the horse successfully. The owner pulled out his purse and handsomely rewarded them. The sight of the money sorely mortified the man who had held back. He made a humiliating confession. He said, in Irish, ah, on myself was the Evil One. So the devil he had seen upon the horse was, by his own admission, upon himself.

Dancing at Leenane fair with travelling pipers

Leenaun · townland · Galway

The author observed a lively dance at a fair in Leenane, with music provided by pipers. The pipers were often strangers from Munster who were well paid, freely lodged and feasted wherever they went.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Of the various expedients employed to cheer this monotonous existence a chief one was dancing. In winter it was held in private bouses ; but in summer in the open air, specially at "patterns" or religious festivals. At Leenane 1 once saw a dance* in a fair, and with difficulty I made my way through the gay crowd. Their music was the pipes, and the players were often strangers from Mnnster, who were well paid, arid wherever they went, gratuitously lodged and feasted, I happened once to meet one of them ; he was very intelligent, owing, perhaps, to his constant travelling. JI<: told me that besides his wanderings in Ireland, he had visited the Scottish highlands, and played at their merry meetings ; that he liked them much ; and, having attended their worship, he thought well of it.

Internet Archive sketchesofirishh00mmanuoft, Chapter 24

As the companion tells it

Somewhere close to Leenaun, there was a fair where the author once saw a dance. He had to push through a gay crowd to get near it. The music was the pipes, and the players were often strangers from Munster. They were well paid, and wherever they went they were lodged and feasted for nothing. Dancing was one of the chief ways people cheered a monotonous life. In winter it was held in private houses, but in summer out in the open air, especially at patterns or religious festivals. The author happened once to meet one of these pipers, a man he found very intelligent, perhaps from his constant travelling. The piper told him that besides his wanderings in Ireland, he had visited the Scottish highlands and played at their merry meetings. He liked them much, and having attended their worship, he thought well of it.

Devotions at St. Cummin's Well near Oughterard

Oughterard · town · Galway

A holy well dedicated to St. Cummin near Oughterard drew about a hundred people who walked barefoot and bare-headed in a circle around the well reciting Paters and Aves on beads. Votive offerings of pins, rags, and nails were left on a flag beside it, though the well has since been closed up.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

only spectators, and others were mendicants, who, with their usual sagacity, had nocked here to make " capital " of the occasion. As to the ceremony itself, as far as came under my observation, it consisted in repeating on the beads a certain number of " Paters" and " Aves." While thus engaged, they walked quickly in a circle round the well, their heads and their feet 'being bare. It was said that at other times they performed this ceremony on their bare knees, thus enhancing the merit ; but the great number present to-day necessitated despatch; for I noticed that, whenever one devotee dropped from the circle, another instantly stepped into his place. As to the object of these devotions, it is generally understood that they were intended as a satisfaction to God for sin ; and as such, the Roman Catholic clergy often made their performance a condition for " absolution."
At present, however, all over the west, the practice is on the decline ; and, as to this particular well, it has been long since closed up. May we not hail this change as a sign of progress ? "We Protestants believe, as well as Roman Catholics, that if we injure our neighbour in his character or his property, we are bound, as a proof of our repentance, to make reparation. But as to " satisfaction" for sin to God, who is the party chiefly injured by it, and who hates it infinitely— such a thing we consider impossible. Indeed that is the very thing for which Christ died, and which He alone could accomplish. For us, then, to attempt such satisfaction in our own persons, were virtually a denial of the sufficiency of His atonement. In other words, by so doing, we would reject the Saviour altogether. Oh ! that this solemn truth were made known to these poor devotees at St. Cummin's Well; who were sincere, no doubt, in their own way, but alas ! on this vital point, fatally misguided. Could they only be induced to look for salvation to the merits of the Saviour

Internet Archive sketchesofirishh00mmanuoft, Chapter 3

As the companion tells it

Near Oughterard in Galway, there was a holy well dedicated to St. Cummin. It drew about a hundred people for devotions. The ceremony, as one observer described it, consisted in repeating on the beads a certain number of "Paters" and "Aves." While thus engaged, they walked quickly in a circle round the well, their heads and their feet being bare. It was said that at other times they performed this ceremony on their bare knees, enhancing the merit, but the great number present that day necessitated despatch. Whenever one devotee dropped from the circle, another instantly stepped into his place. Votive offerings of pins, rags, and nails were left on a flag beside the well. The object of these devotions was generally understood as a satisfaction to God for sin, and the Roman Catholic clergy often made their performance a condition for absolution. Some present were spectators only, and others were mendicants who, with their usual sagacity, had flocked there to make "capital" of the occasion. The writer, a Protestant, considered the practice a denial of the sufficiency of Christ's atonement and lamented that the devotees were sincere but fatally misguided. The well has long since been closed up, and the practice is on the decline all over the west.

Gentry dine on table-rock near Galway Bay

near Galway Bay · bay · Clare

Two boys near Galway Bay told the author that their locality was the wholesomest place in Ireland and that gentry came long distances to dine on a natural table-rock along the coast, a formation they said seemed intended by nature for that purpose.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Bay. When there, I got into conversation with two boys, in Irish. They were remarkably intelligent, and very civil. In course of conversation, they told me that one of them attended school, but the other did not. This loss the educated boy deplored, saying that there was " no prosperity in after life without learning in youth. With that," he added, " one might get to be a steward." I was struck with this aspiration after social elevation, being a new thing in the class to which he belonged. They were much pleased when I admired their bay, which, seen from this place of a fine day, is very beautiful, and might even be called sublime. As in a picture, one beholds at a glance the bold headlands of Clare, on both sides of Black Head, one trending south till it is lost in the dun horizon. Westward, the three isles of Arran stud, with their blue outlines, the " ocean's wide expanse." To-day, also, the whole scene was lit up with the brightest sunshine. From this, I remarked to them how great was the Being who had made all, and who, from these bright skies, was now looking down on us. This sacred allusion did not alarm them, as it sometimes does; but neither were they disposed to follow it up. One of them, returning to my praises of the locality, said that it was the wholesomest place in Ireland ; and that the gentry came long distances to dine on a table-rock, a little further on, and which, by their description, seemed intended by nature for the purpose.
We then spoke of the employment of the people. They told me that some of them took great numbers of lobsters on this coast in the summer, fishing for them in their "corachs,"

Internet Archive sketchesofirishh00mmanuoft, Chapter 78

As the companion tells it

The road runs near Galway Bay. An author once stopped here and fell into conversation with two boys, speaking in Irish. They were remarkably intelligent and very civil. One of them attended school, but the other did not. The educated boy deplored this, saying there was "no prosperity in after life without learning in youth." With that, he added, one might get to be a steward. The author was struck by this aspiration after social elevation, calling it a new thing in the class to which the boy belonged. The boys were pleased when the author admired their bay. Seen from there on a fine day, it is very beautiful, and might even be called sublime. As in a picture, one beholds at a glance the bold headlands of Clare, on both sides of Black Head, one trending south till it is lost in the dun horizon. Westward, the three isles of Arran stud, with their blue outlines, the "ocean's wide expanse." The whole scene was lit up with the brightest sunshine. The author remarked to the boys how great was the Being who had made all, and who, from these bright skies, was looking down on them. This sacred allusion did not alarm them, as it sometimes does, but neither were they disposed to follow it up. One of them, returning to the author's praises of the locality, said that it was the wholesomest place in Ireland. He said that the gentry came long distances to dine on a table-rock, a little further on, which, by their description, seemed intended by nature for the purpose. They then spoke of the employment of the people. Some of them took great numbers of lobsters on this coast in the summer, fishing for them in their "corachs."

Oral tradition over books in Connemara

near Connemara · locality · Galway

When the author first visited Connemara, he observed that the people learned their religion primarily through oral tradition and stories rather than from books. Some had encountered Dr. Gallagher's Irish Sermons and valued it so highly they would swear on it instead of the Bible.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

But it was not from books that the Connemara people learned their religion, so much as from tradition. Stories supplied the place of sermons, and exercised on their minds an incalculable influence. One of these legends is as follows, though the place I heard it was not Connemara, but the southern outskirts of Ulster. There was a rich farmer, who, with his wife, was very worldly and uncharitable — that is, illiberal to the poor. One day a beggar called at his door, and asked alms for God's sake. The wife only was at home at the time ; and, as usual, she gave a stiff refusal. " There is nothing for you, poor man," said she; " and so you may go away." " May be," said the beggar, " you could give me a drink of butter-milk, for I am thirsty." This, also, she refused ; adding, in the name of the Evil One, that there was not a drop of it in the house. This was a falsehood ; for she had plenty of it in the dairy ; and there she went, soon afterwards, to get a drink for herself. On taking it up in the vessel, she noticed in the milk something like # small, black clock, which, in Irish, bears a very unsanctified name, and is not generally considered, in Scottish phrase, to be " canny."

Internet Archive sketchesofirishh00mmanuoft, Chapter 42

As the companion tells it

The road is taking you through Connemara, in Galway. When the author of Sketches of the Irish Highlands first visited this country, he found that the people did not learn their religion from books. They learned it from tradition. Stories took the place of sermons and shaped their minds powerfully. Some had come across Dr Gallagher's Irish Sermons and thought so much of it that they would swear on that book instead of the Bible. One legend he heard was not in Connemara itself but on the southern outskirts of Ulster. There was a rich farmer whose wife was worldly and uncharitable, illiberal to the poor. One day a beggar called at the door and asked alms for God's sake. The wife was alone and gave her usual stiff refusal. "There is nothing for you, poor man," she said, "and so you may go away." "Maybe," said the beggar, "you could give me a drink of butter-milk, for I am thirsty." She refused that too, swearing in the name of the Evil One that there was not a drop in the house. This was false. She had plenty in the dairy, and went there soon after to get a drink for herself. When she lifted the vessel, she noticed in the milk something like a small black clock, which in Irish bears an unsanctified name.

Lone widow in Newcastle mourns son killed in England

near Newcastle · street · Galway

In a Newcastle home, the author read a tract to an aged woman who broke down in grief, revealing her only son had gone to England and been killed in a mill, leaving her destitute and alone.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

her feelings became so excited that she interrupted me, exclaiming, " Oh ! I do want a friend. I had only one son ; he went to England, and was killed in a mill, and now I am a poor lone creature." I need not add that I took all pains to direct her distressed soul to this "Friend that sticketh closer than a brother," and not, I hope, without success. In leaving, I felt thankful to God for having honoured me, even in this one case, to dry a mourner's tears. The pleasure was enhanced by remembering that probably she had never before heard so much respecting Jesus as the true comforter of the afflicted.
Still more encouraging was the result of the Irish sermon. This was duly announced by placards posted ofrer the town ; and the hour selected was seven o'clock in the evening, being supposed the most convenient. This sermon was a step of great responsibility. I do not mean merely in reference to the apprehended riot, but still more to the fact that this was my first public address in what was to me for the most part a foreign language. Only those who have made a similar trial can understand the difficulty ; especially as the theme being a sacred one, any mistake, or even mispronunciation, would have been very injurious. There was nothing for it, however, but to cast myself on the promised aid from above. So at the hour appointed I was duly in my .place to meet my expected audience. To my delight the house was crowded, and what was equally gratifying, they were mostly poor people, the very class whom I wished to see. Many of them, as I was afterwards told, were from the Claddagh, which is inhabited only by fishermen. Thus it was that I for the first time opened my commission in the Irish language. My text was John i. 29. — " Feuch uan De a thogfas peacadh an domhan — " Behold the Lamb of God that taketh away the sin of the world."

Internet Archive sketchesofirishh00mmanuoft, Chapter 86

As the companion tells it

Somewhere about Newcastle, an aged woman lived alone in her home. The author of this record had been reading a tract to her when her feelings became so excited that she interrupted him. She cried out, 'Oh! I do want a friend. I had only one son; he went to England, and was killed in a mill, and now I am a poor lone creature.' Her only son had gone to England and been killed in a mill, and she was left destitute and alone. The author took all pains to direct her distressed soul to what he called this 'Friend that sticketh closer than a brother,' and not, he hoped, without success. On leaving, he felt thankful to God for having honoured him, even in this one case, to dry a mourner's tears. The pleasure was enhanced by remembering that probably she had never before heard so much respecting Jesus as the true comforter of the afflicted. The same passage goes on to tell of an Irish sermon announced by placards posted over the town, at seven o'clock in the evening, a step of great responsibility, not only for the apprehended riot but because it was his first public address in what was to him for the most part a foreign language. Any mistake or mispronunciation would have been injurious. At the hour appointed the house was crowded, and mostly poor people, the very class he wished to see. Many were from the Claddagh, inhabited only by fishermen. His text was John 1:29: 'Feuch uan De a thogfas peacadh an domhan' — 'Behold the Lamb of God that taketh away the sin of the world.'

Ballinahinch Fishery transforms ragged workers

Ballynahinch · townland · Galway

A Scotchman established a salmon-curing operation at Ballinahinch, within three miles of Roundstone, employing local men who had arrived girdled with straw ropes to keep their rags together. When observed, these same workers had become intelligent and well dressed, demonstrating rapid improvement under remunerative employment.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Of all the instances of their improvement which came under my observation, the most remarkable was at the Ballinahinch Fishery. There, within three miles of Boundstone, a Scotchman had set up an establishment for curing salmon, by enclosing them hermetically in tin cases, in which state they would keep fresh for many years. This process requires no small skill on part of the workmen; and yet, some of them, who were intelligent and well dressed when I saw them, had come there only a few years before girdled with straw ropes to keep their rags together. And in that
36 THE IRISHMAN ABROAD.

Internet Archive sketchesofirishh00mmanuoft, Chapter 18

As the companion tells it

Close to Ballynahinch, a Scotchman set up a salmon-curing establishment within three miles of Roundstone, enclosing salmon hermetically in tin cases so they would keep fresh for years. The work demanded no small skill. Yet some of the men, intelligent and well dressed when seen, had come there only a few years before, girdled with straw ropes to keep their rags together. Of all the instances of improvement that came under observation, this was the most remarkable.

Famine depopulation of Joyce's Country

near Joyce Country · locality · Galway · 1845–1852

The Great Famine swept many of the poor people of Joyce's Country to their graves and scattered survivors to foreign lands. The once populous region was turned into a pasture for cattle, leaving blackened gables and dilapidated walls as monuments of formerly comfortable families.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Such was my visit to the Joyces in 1841 ; but many have been the changes since. Gaunt starvation swept many of these poor people to their graves, and scattered others to the four winds of heaven. The blackened gable, or dilapidated wall, serves as a monument of once comfortable families, now either dead or wanderers in foreign lands. But, "in wrath, God remembers mercy;" and so this same dreadful scourge was made the means in His hands of spiritual good. Moved with sympathy, Christian people at a distance not
DEPOPULATION BY THE FAMINE. 191

Internet Archive sketchesofirishh00mmanuoft

As the companion tells it

You're passing through Joyce Country. In 1841 a visitor came here among the Joyces and found a populous place. Then came the Great Famine. Gaunt starvation swept many of these poor people to their graves and scattered others to the four winds of heaven. The blackened gable, or dilapidated wall, serves as a monument of once comfortable families, now either dead or wanderers in foreign lands. What was a lived-in country became pasture for cattle.

Prendergast concealed near Clifden

Clifden · town · Galway · 1798–1820

After government troops (Highland companies) were sent to Connemara and the insurgents fled, their captain Prendergast hid near Clifden until an amnesty was proclaimed, at which point he obtained a full pardon.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

This trial originated in the " reappearance of disaffection that year in Connemara. I have already remarked that, after '98, zealots of that party had made this district their rendezvous. Of these, fully one hundred still maintained their military organization ; and they were often seen in arms in the middle of the day, "exercising" on Eosshill. Their captain was one Prendergast, who had been prior of a monastery near Westport ; and by all accounts he became a desperate man. The band at first drew their supplies of food from the surrounding localities, specially County Mayo, to which Prendergast sent out plundering expeditions. At last, however, this resource began to fail, and then they resolved to levy a " black mail," even on their hospitable friends in Connemara — a lesson to many ignorant malcontents elsewhere, who "love to fish in troubled waters." But, happily for that country, it was saved from spoliation by some companies of Highlanders whom the Government sent down to the district. At the sight of them, the insurgents fled ; and Prendergast, having concealed himself near Clifden till the proclamation of the amnesty, availed himself of its terms, and so obtained a full pardon.
After this brief retrospect, we return to 1820, when, as I

Internet Archive sketchesofirishh00mmanuoft, Chapter 39

As the companion tells it

Coming up now is Clifden, the town in Galway. After the rising of 1798, men who kept the disaffected cause alive made Connemara their gathering ground. About a hundred of them still held their military organisation, and were often seen in the middle of the day exercising on Rosshill. Their captain was one Prendergast, who had been prior of a monastery near Westport, and by all accounts became a desperate man. At first the band drew their food from the surrounding country, especially County Mayo, where Prendergast sent out plundering expeditions. When that resource began to fail, they resolved to levy blackmail even on their friends in Connemara. But the country was saved from spoliation by companies of Highlanders the Government sent down to the district. At the sight of them the insurgents fled. Prendergast concealed himself near Clifden until the proclamation of the amnesty, availed himself of its terms, and obtained a full pardon.

Remonstrance with cabin dwellers near Clifden

Clifden · town · Galway · 1861

The author visited the hillside cabins above Clifden to reason with local people about the stoning assault, speaking in Irish about the sin of religious persecution. Neighbours gathered to listen, the widow of the suspected boy denied his guilt, and bitter sectarian remarks were exchanged including denunciation of 'Jumpers' (converts).

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

" I took the opportunity to visit the scene of the stonethrowing on Monday last. Finding in the very field a boy resembling the fellow who had struck me, I went over to him, and gently laying hold of his collar, charged him with the act, demanding his name. He denied the charge, and said his name was M. Q. I then requested him to bring me to his home, that I might lay the case before his father, for I had no desire to have recourse to law. To this he consented cheerfully, still denying, however, that he was the party. He led me up the hill to a cabin, and left me at the door, while
212 REMONSTRANCE WITH THE PEOPLE.

Internet Archive sketchesofirishh00mmanuoft, Chapter 103

As the companion tells it

In 1861, near Clifden in Galway, the author visited the stoning field. He found a boy resembling the one who struck him, took hold of his collar, and demanded his name. The boy denied it and said his name was M. Q. He agreed to lead him home to lay the case before his father, for the author had no wish to resort to law. Up the hill to a cabin, and the boy left him at the door. Neighbours gathered. Speaking in Irish, the author reasoned with them about the sin of religious persecution. The widow of the suspected boy denied his guilt. Bitter sectarian remarks followed, with denunciation of converts called "Jumpers."

Roundstone herring fishery and its decline

Roundstone · town · Galway

The village of Roundstone was built by engineer Alexander Nimmo and thrived briefly on a Christmas herring fishery that sustained many poor people year-round. Since the author's earlier visit, the fishery failed entirely along the west coast, leaving the village desolate.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

To complete the picture of this strange village, I may add, that having been recently built at the time of my visit, it had then an air of freshness, very unlike its present appearance. For its size, too, it possessed a considerable trade, being the centre of an important herring fishery, which, though even then on the decline, was still so valuable, that many poor people subsisted all the year round on its profits, though the fishing lasted only six weeks at Christmas. Thus, with little labour, every man had the means of subsistence ; and if he wished to be industrious, he could get waste land cheap, while every sea-beach furnished the means for reclaiming it, in the shape of sand and sea-weed. Altogether, then, the prospects of the little community were not unpromising. But, alas ! since that time the herring fishery, not only there, but all along the west coast, has proved an utter failure. In consequence, Eoundstone has rapidly gone downhill ; and at present it is the very picture of desolation.
Of this village, the founder was Alexander Nimmo, Esq., the celebrated engineer. He had died some years before my visit ; but I found there two of his brothers. Since then they also have gone the " way of all flesh." But I cannot refrain from a passing notice of one brother. He was Mr. George Nimmo. Though advanced in years, yet loving wild scenery, and being of a kind disposition, he sometimes accompanied me in my pedestrian excursions. To beguile our way, he used to relate to me on such occasions anecdotes of what he had seen in foreign lands, having been a great traveller. Of these narratives I may give an example. He had gone to

Internet Archive sketchesofirishh00mmanuoft, Chapter 6

As the companion tells it

Roundstone was built by Alexander Nimmo, the celebrated engineer, and when the author first visited, it had an air of freshness. For its size it carried a considerable trade, centred on a herring fishery that lasted only six weeks at Christmas. Even then the fishery was declining, but it was still valuable enough that many poor people subsisted all year round on its profits. With little labour, every man had the means of subsistence. If a man wished to be industrious, he could get waste land cheap, and every sea-beach furnished sand and sea-weed for reclaiming it. The prospects of the little community were not unpromising. But since that visit, the herring fishery failed entirely, not only at Roundstone but all along the west coast. Roundstone went rapidly downhill, and the author calls it the very picture of desolation. Alexander Nimmo had died some years before that first visit, but two of his brothers were still living there. One of them was George Nimmo, a man advanced in years who loved wild scenery and had a kind disposition. He sometimes joined the author on foot excursions through the country. To pass the time on those walks, George Nimmo told stories of what he had seen in foreign lands, for he had been a great traveller. He has since died, as has his brother. Both of them, the author says, have gone the way of all flesh.

Priest mocks battered missionary near Galway

Galway · city · Galway

The day after the Galway mob assault, a priest who had often followed the author on the roadsides recognized his bruised face and black mark, then burst into mocking laughter, continuing until he bowed down near his horse's head in apparent malignant triumph.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

* While I make it a point thus gratefully to record the kindness I have so often received from the Roman Catholic laity, and am generally silent as to the very different conduct of their teachers, yet, I cannot pass over a case of this latter kind which occurred on the day after this assault. Walking out, I met a priest who must have known me well, for he had often followed me on the road-sides when I conversed with the people. Nor could he have heen ignorant of what I had suffered the day before. Indeed I still bore traces of it ; for there was a large black mark on my face, imprinted by the fist of an angry assailant, and I was lame in one leg by the blow of a stone on the ankle. But how did he recognise my altered appearance ? He first rudely stared me in the face, and then positively burst into laughter, and continued laughing till he bowed down near the head of his horse ! Never while I live shall I forget the malignant triumph of that man's countenance.

Internet Archive sketchesofirishh00mmanuoft, Chapter 81

As the companion tells it

As the road passes through Galway, this is where a missionary met a priest the day after the mob assault. The author made a point of recording kindness he had received from the Roman Catholic laity and was generally silent about their teachers, but could not pass over this case. He walked out and met a priest who had often followed him on the roadsides when he conversed with the people. The priest knew him well and could not have been ignorant of what he had suffered. He still bore a large black mark on his face from the fist of an angry assailant, and was lame in one leg from a stone's blow to the ankle. The priest stared rudely into his face, then burst into laughter, and continued until he bowed down near the head of his horse. "Never while I live shall I forget the malignant triumph of that man's countenance."

Making rushlights near Recess

near Recess · population centre · Galway

On the way to Recess, an English Methodist preacher lodging at a white-washed farmhouse observed the hostess making rushlights because candles were scarce. She dipped peeled rushes into a pan of melted grease heated on the coals.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

and candles being scarce, Mrs. L prepared to make
rushlights instead. With this view, she placed on the coals a pan containing grease, in which she "dipped" the peeled rushes. Meantime the stranger looked on. He had never before seen such an operation, nor could he divine what it meant. At length, an unpleasant thought struck him, and he exclaimed — " Oh, Ma'am, if that's for me, I beg that you'll not mind it ; for I have never eaten fried straws!"

Internet Archive sketchesofirishh00mmanuoft, Chapter 97

As the companion tells it

On the road through Recess, an English Methodist preacher once lodged at a farmhouse. Candles were scarce, so his hostess, Mrs. L, prepared rushlights instead. She placed a pan of grease on the coals and dipped peeled rushes into it. The stranger watched, never having seen such a thing. At length a thought struck him, and he exclaimed, "Oh, Ma'am, if that's for me, I beg that you'll not mind it; for I have never eaten fried straws!"

Boy selling Irish diamonds near Letterfrack

Letterfrack · townland · Galway

Returning to Letterfrack, the author was followed by a boy who pressed him to buy handfuls of 'Irish diamonds' gathered on the mountains. When the author turned the conversation to spiritual matters, the boy fled in aversion.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

Another theological reminiscence of this visit is thus described in my journal : — " Returning to Letterfrack, I was followed by a boy who pressed me to buy a handful of Irish diamonds, which he had gathered on the mountains. In vain I refused ; like other duns, he would not be put off, I then asked him who made him ; and, when he answered correctly, I asked did he hope to go to heaven, or was he worthy of it. I then told him that, being sinners, none of us deserved heaven ; and that Jesus was the only Saviour : and that these truths, if believed in, were more precious than real diamonds. But the little fellow was taken quite aback by this unexpected address ; and so, after looking at me with awe, mingled with aversion, he suddenly disappeared! I did not mean to frighten him away ; however, my address had that effect most thoroughly. What an indication of the old catastrophe to our nature six thousand years ago ! How indelible in the human soul is enmity to what is spiritual ; and thus how perceptible in Letterfrack the effect of the fall in Eden ! "
Arrived at Tully, my clerical friend received me kindly ; and, on hearing the object of my visit, advised me to proceed

Internet Archive sketchesofirishh00mmanuoft, Chapter 106

As the companion tells it

Somewhere near here, a traveller on his way back to Letterfrack was followed by a boy who pressed him to buy handfuls of what he called Irish diamonds, gathered on the mountains. The man refused, but the boy would not be put off. So the traveller asked him who made him. The boy answered correctly. Then he asked did the boy hope to go to heaven, or was he worthy of it. He told him that being sinners, none of us deserved heaven, and that Jesus was the only Saviour, and that these truths, if believed in, were more precious than real diamonds. The little fellow was taken quite aback. He looked at the man with awe, mingled with aversion, and then suddenly disappeared. The traveller had not meant to frighten him away, but his words had that effect most thoroughly. The man wrote in his journal that this showed how indelible in the human soul is enmity to what is spiritual, and how perceptible in Letterfrack was the effect of the fall in Eden. After this he arrived at Tully, where a clerical friend received him kindly and, hearing the object of his visit, advised him to proceed.

Girls praying to the Virgin Mary on a Galway road

Galway · city · Galway

The author encountered two girls on a road who prayed solemnly to the Virgin Mary for guidance and protection from sin, with no mention of God or Christ. When challenged, one girl shouted that the Virgin 'did what was as good' as dying for them, and both insisted their sins were forgiven through priestly confession.

Read the passage

Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

offend her ; nor did she seem vexed. She only denied that the song was profane ; and said that she had no sin to answer for, as the priest had forgiven her all. Neither did she practise any sin whatever. After saying this, she stopped suddenly in the middle of the road, and, raising her voice, prayed solemnly to the Virgin Mary to " direct us, keep us from sin, and guide us in the right way." I suppose this was part of her daily prayers ; but it was all to the Virgin ; in it was no word of God or of Christ — at least, that I heard. I replied that I joined in every word of the prayer; but would direct it only to God in Christ. " You know," said I, " that it was Christ, and not the Virgin, who died for us." To that she made no reply ; but the other girl shouted that, " if the Virgin did not die for us, she did what was as good.' What that was, she did not explain ; and in speaking so loud, her object was, I believe, to attract the attention of some sea-weed cutters who were passing by; but they took no notice of it. Both girls then added — still in a loud voice — that if they had any sins, they confessed them to the priest, and he forgave all. I also raised my voice that others might hear ; and said that I could show them, from a sermon by one of their own priests, that most " absolutions " were useless, because the people had not the right dispositions ; and I said that if they had, they were forgiven already. But by this time they had reached their own house ; or, at least, they took occasion to cut short the conversation by entering one. And so the matter ended.
Ribaldry of Workmen severely rebuked with good effect.

Internet Archive sketchesofirishh00mmanuoft, Chapter 66

As the companion tells it

On a road through Galway, the author of this account met two girls and fell into conversation about faith. One girl denied that a song she knew was profane, and said she had no sin to answer for, because the priest had forgiven her all. She said she practised no sin whatever. Then she stopped in the middle of the road, raised her voice, and prayed solemnly to the Virgin Mary to "direct us, keep us from sin, and guide us in the right way." The author noted that this was all to the Virgin. In it was no word of God or of Christ, at least nothing he heard. He replied that he joined in every word of the prayer, but would direct it only to God in Christ. He told her, "You know that it was Christ, and not the Virgin, who died for us." To that she made no reply, but the other girl shouted that if the Virgin did not die for them, she did what was as good. She did not explain what that was. The author believed she spoke loudly to attract the notice of some sea-weed cutters passing by, but they took no notice. Both girls then added, still in a loud voice, that if they had any sins, they confessed them to the priest, and he forgave all. The author raised his voice as well, saying he could show them from a sermon by one of their own priests that most absolutions were useless, because the people had not the right dispositions. He said that if they had the right dispositions, they were forgiven already. By then the girls had reached a house, or took occasion to cut the conversation short by entering one. And so the matter ended.

Sketches of the Irish Highlands : description, social and religious, with special reference to Irish mission in West Connaught since 1840

The stories, best first

Poteen smuggler outwits gauger at Ballinrobe

Crowded court at Roundstone shows litigiousness

Bolans near Kilmurry on Aran Islands

Natives curse Nimmo's new roads

Joyce man's suicide upon seeing potato blight return

Protestant colony at Clifden and Ballinakill lapses to Romanism

Missionary detained on Inis Mór

Shan na gcos, the crippled joker of Connemara

Connemara smuggling trade with America

Holy Ghost's bed at Onaght, Aran Islands

Pre-famine living conditions of the Joyces in Connemara

Connemara man evades Croagh Patrick pilgrimage

First female Protestant convert in Connemara and her persecution

Intolerance towards Protestants on Inis Mór

Stoning assault on hill west of Clifden

Blacksmith near Tuam cured of swearing by stone penance

Churching of women superstition at Aran lighthouse

Farming economy and customs in Connemara

Illicit distillation on island in Joyce's Country

Death threats against Catholics attending Irish-language sermon at Roundstone

First Irish-language sermon in Galway draws Claddagh fishermen

Priest outwitted collecting dues at Roundstone

Armed insurgents drilling on Rosshill

Practical joking at Connemara cabin dances

Farmer ejects bedstead after pony dies

Galway boatmen refuse passage to Protestant bound for Aran

Mob assault at Galway

Mr. Martin's ruse to sell Connemara marble as Italian

No schools or books in Connemara

Penitent boils peas for MacGillycuddy's Reeks penance

Uacht at Tseoigich — Joyce's Will, a famine-era Irish dirge

Galway beggar ruined by Dublin mercantile failure

Annual Pattern festival in Joyce's Country

Tailor from Loughrea disciplined for pretended miraculous cures

Famine deaths and burials in Connemara

Famine loss and domestic crafts of a Connemara young woman

Farmer's dyke diverts the River Bann

Legend of the stone cross at Clonmacnoise

Religious debate with a Confraternity man near Roundstone

Former poteen smuggler near Recession in Connemara

Cave-like hovel excavated in mud bank near Roundstone

Young woman carrying potatoes for four shillings a quarter

Seal transformation tale in a sea-cave near Killary

Chapel discipline scene on the southern shore of Galway Bay

O'Flahertys expelled from east of Corrib by the De Burghs

Supernatural belief at Roundstone: man refuses to rescue minister's horse

Dancing at Leenane fair with travelling pipers

Devotions at St. Cummin's Well near Oughterard

Gentry dine on table-rock near Galway Bay

Oral tradition over books in Connemara

Lone widow in Newcastle mourns son killed in England

Ballinahinch Fishery transforms ragged workers

Famine depopulation of Joyce's Country

Prendergast concealed near Clifden

Remonstrance with cabin dwellers near Clifden

Roundstone herring fishery and its decline

Priest mocks battered missionary near Galway

Making rushlights near Recess

Boy selling Irish diamonds near Letterfrack

Girls praying to the Virgin Mary on a Galway road