English As We Speak It in Ireland. P. W. Joyce

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СКАЧАТЬ ne'er shall get me for your bride.' Peter's theology was not proof against Nelly's bright face: he became a Catholic, and a faithful one too: for once he was inside the gate his wife took care to instruct him, and kept him well up to his religious duties.

      They prospered; so that at the end of some years he was able to visit his native place. On his arrival nothing could exceed the consternation and rage of his former friends to find that instead of denouncing the Pope, he was now a flaming papist: and they all disowned and boycotted him. So he visited round his Catholic neighbours who were very glad to receive him. I was present at one of the conversations: when Peter, recounting his successful career, wound up with:—'So you see, James, that I am now well off, thanks be to God and to Nelly. I have a large farm, with ever so many horses, and a fine baan of cows, and you could hardly count the sheep and pigs. I'd be as happy as the days are long now, James, only for one thing that's often troubling me; and that is, to think that my poor old father and mother are in hell.'

CHAPTER VI.

       Table of Contents

      SWEARING.

      The general run of our people do not swear much; and those that do commonly limit themselves to the name of the devil either straight out or in some of its various disguised forms, or to some harmless imitation of a curse. You do indeed come across persons who go higher, but they are rare. Yet while keeping themselves generally within safe bounds, it must be confessed that many of the people have a sort of sneaking admiration—lurking secretly and seldom expressed in words—for a good well-balanced curse, so long as it does not shock by its profanity. I once knew a doctor—not in Dublin—who, it might be said, was a genius in this line. He could, on the spur of the moment, roll out a magnificent curse that might vie with a passage of the Iliad in the mouth of Homer. 'Oh sir'—as I heard a fellow say—''tis grand to listen to him when he's in a rage.' He was known as a skilled physician, and a good fellow in every way, and his splendid swearing crowned his popularity. He had discretion however, and knew when to swear and when not; but ultimately he swore his way into an extensive and lucrative practice, which lasted during his whole life—a long and honourable one.

      Parallel to this is Maxwell's account of the cursing of Major Denis O'Farrell—'the Mad Major,' who appears to have been a dangerous rival to my acquaintance, the doctor. He was once directing the evolutions at a review in presence of Sir Charles, the General, when one important movement was spoiled by the blundering of an incompetent little adjutant. In a towering passion the Mad Major addressed the General:—'Stop, Sir Charles, do stop; just allow me two minutes to curse that rascally adjutant.' To so reasonable a request (Maxwell goes on to say), Sir Charles readily assented. He heard the whole malediction out, and speaking of it afterwards, he said that 'he never heard a man cursed to his perfect satisfaction until he heard (that adjutant) anathematised in the Phoenix Park.'

      The Mad Major was a great favourite; and when he died, there was not a dry eye in the regiment on the day of the funeral. Two months afterwards when an Irish soldier was questioned on the merits of his successor:—'The man is well enough,' said Pat, with a heavy sigh, 'but where will we find the equal of the Major? By japers, it was a comfort to be cursed by him!' ('Wild Sports of the West.')

      In my part of the country there is—or was—a legend—a very circumstantial one too—which however I am not able to verify personally, as the thing occurred a little before my time—that Father Buckley, of Glenroe, cured Charley Coscoran, the greatest swearer in the barony—cured him in a most original way. He simply directed him to cut out a button from some part of his dress, no matter where—to whip it out on the instant—every time he uttered a serious curse, i.e, one involving the Sacred Name. Charley made the promise with a light heart, thinking that by only using a little caution he could easily avoid snipping off his buttons. But inveterate habit is strong. Only very shortly after he had left the priest he saw a cow in one of his cornfields playing havoc: out came a round curse, and off came a button on the spot. For Charley was a manly fellow, with a real sense of religion at bottom: and he had no notion of shirking his penance. Another curse after some time and another button. Others again followed:—coat, waistcoat, trousers, shirt-collar, were brought under contribution till his clothes began to fall off him. For a needle and thread were not always at hand, and at any rate Charley was no great shakes at the needle. At last things came to that pass with poor Charley, that life was hardly worth living; till he had to put his mind seriously to work, and by careful watching he gradually cured himself. But many score buttons passed through his hands during the process.

      Most persons have a sort of craving or instinct to utter a curse of some kind—as a sort of comforting interjection—where there is sufficient provocation; and in order to satisfy this without incurring the guilt, people have invented ejaculations in the form of curses, but still harmless. Most of them have some resemblance in sound to the forbidden word—they are near enough to satisfy the craving, but still far enough off to avoid the guilt: the process may in fact be designated dodging a curse. Hence we have such blank cartridges as begob, begor, by my sowkins, by Jove, by the laws [Lord], by herrings [heavens], by this and by that, dang it, &c.; all of them ghosts of curses, which are very general among our people. The following additional examples will sufficiently illustrate this part of our subject.

      The expression the dear knows (or correctly the deer knows), which is very common, is a translation from Irish of one of those substitutions. The original expression is thauss ag Dhee [given here phonetically], meaning God knows; but as this is too solemn and profane for most people, they changed it to Thauss ag fee, i.e. the deer knows; and this may be uttered by anyone. Dia [Dhee] God: fiadh [fee], a deer.

      Says Barney Broderick, who is going through his penance after confession at the station, and is interrupted by a woman asking him a question:—'Salvation seize your soul—God forgive me for cursing—be off out of that and don't set me astray!' ('Knocknagow.') Here the substitution has turned a wicked imprecation into a benison: for the first word in the original is not salvation but damnation.

      'By the hole in my coat,' which is often heard, is regarded as a harmless oath: for if there is no hole you are swearing by nothing: and if there is a hole—still the hole is nothing.

      'Bad manners to you,' a mild imprecation, to avoid 'bad luck to you,' which would be considered wicked: reflecting the people's horror of rude or offensive manners.

      'By all the goats in Kerry,' which I have often heard, is always said in joke, which takes the venom out of it. In Leinster they say, 'by all the goats in Gorey'—which is a big oath. Whether it is a big oath now or not, I do not know; but it was so formerly, for the name Gorey (Wexford), like the Scotch Gowrie, means 'swarming with goats.'

      'Man,' says the pretty mermaid to Dick Fitzgerald, when he had captured her from the sea, 'man will you eat me?' 'By all the red petticoats and check aprons between Dingle and Tralee,' cried Dick, jumping up in amazement, 'I'd as soon eat myself, my jewel! Is it I to eat you, my pet!' (Crofton Croker.)

      'Where did he get the whiskey?' 'Sorrow a know I know,' said Leary. 'Sorrow fly away with him.' (Crofton Croker.) In these and such like—which you often hear—sorrow is a substitute for devil.

      Perhaps the most general exclamations of this kind among Irish people are begor, begob, bedad, begad (often contracted to egad), faith and troth. Faith, contracted from in faith or i' faith, is looked upon by many people as not quite harmless: it is a little too serious to be used indiscriminately—'Faith I feel this day very cold': 'Is that tea good?' 'Faith it is no such thing: it is very weak.' 'Did Mick sell his cows to-day СКАЧАТЬ