Phelim Otoole's Courtship and Other Stories. William Carleton

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СКАЧАТЬ wooden crosses, locks of human hair, buttons, and other substitutes for property; poverty allowing the people to offer it only by fictitious emblems. Lower down in the glen, on the river's bank, was a smooth green, admirably adapted for the dance, which, notwithstanding the religious rites, is the heart and soul of a Patron.

      On that morning a vast influx of persons, male and female, old and young, married and single, crowded eagerly towards the well. Among them might be noticed the blind, the lame, the paralytic, and such as were afflicted with various other diseases; nor were those good men and their wives who had no offspring to be omitted. The mendicant, the pilgrim, the boccagh, together with every other description of impostors, remarkable for attending such places, were the first on the ground, all busy in their respective vocations. The highways, the fields, and the boreens, or bridle-roads, were filled with living streams of people pressing forward to this great scene of fun and religion. The devotees could in general be distinguished from the country folks by their Pharisaical and penitential visages, as well as by their not wearing shoes; for the Stations to such places were formerly made with bare feet: most persons now, however, content themselves with stripping off their shoes and stockings on coming within the precincts of the holy ground. Human beings are not the only description of animals that perform pilgrimages to holy wells and blessed lakes. Cows, horses, and sheep are made to go through their duties, either by way of prevention, or cure, of the diseases incident to them. This is not to be wondered at, when it is known that in their religion every domestic animal has its patron saint, to whom its owner may at any time pray on its behalf. When the crowd was collected, nothing in the shape of an assembly could surpass it in the originality of its appearance. In the glen were constructed a number of tents, where whiskey and refreshments might be had in abundance. Every tent had a fiddler or a piper; many two of them. From the top of the pole that ran up from the roof of each tent, was suspended the symbol by which the owner of it was known by his friends and acquaintances. Here swung a salt herring or a turf; there a shillelah; in a third place a shoe, in a fourth place a whisp of hay, in a fifth an old hat, and so on with the rest.

      The tents stood at a short distance from the scene of devotion at the well, but not so far as to prevent the spectator from both seeing and hearing what went on in each. Around the well, on bare knees, moved a body of people thickly wedged together, some praying, some screaming, some excoriating their neighbors' shins, and others dragging them out of their way by the hair of the head. Exclamations of pain from the sick or lame, thumping oaths in Irish, recriminations in broken English, and prayers in bog Latin, all rose at once to the ears of the patron saint, who, we are inclined to think—could he have heard or seen his worshippers—would have disclaimed them altogether.

      “For the sake of the Holy Virgin, keep your sharp elbows out o' my ribs.”

      “My blessin' an you, young man, an' don't be lanin' an me, i' you plase!”

      “Damnho sherry orth a rogarah ruah!* what do you mane? Is it my back you're brakin'?”

      * Eternal perdition on you, you red rogue.

      “Hell pershue you, you ould sinner, can't you keep the spike of your crutch out o' my stomach! If you love me tell me so; but, by the livin' farmer, I'll take no such hints as that!”

      “I'm a pilgrim, an' don't brake my leg upon the rock, an' my blessin' an you!”

      “Oh, murdher sheery! my poor child'll be smothered!”

      “My heart's curse an you! is it the ould cripple you're trampin' over?”

      “Here, Barny, blood alive, give this purty young girl a lift, your sowl, or she'll soon be undhermost!”

      “'Och, 'twas on a Christmas mornin'

       That Jeroosillim was born in

       The Holy Land'——'

      “Oh, my neck's broke!—the curse——Oh! I'm kilt fairly, so I am! The curse o' Cromwell an you, an' hould away—

      'The Holy Land adornin'

       All by the Baltic Say.

       The angels on a Station,

       Wor takin' raycrayation,

       All in deep meditation,

       All by the'——

      contints o' the book if you don't hould away, I say agin, an' let me go on wid my rann it'll be worse force for you!—

      'Wor takin' raycraytion,

       All by the Baltic Say!”

      “Help the ould woman there.”

      “Queen o' Patriots pray for us!—St. Abraham——go to the divil, you bosthoon; is it crushin' my sore leg you are?—St. Abraham pray for us! St. Isinglass, pray for us! St. Jonathan——musha, I wisht you wor in America, honest man, instid o' twistin' my arm like a gad f—St. Jonathan, pray for us; Holy Nineveh, look down upon us wid compression an' resolution this day. Blessed Jerooslim, throw down compuncture an' meditation upon us Chrystyeens assembled here afore you to offer up our sins! Oh, grant us, blessed Catasthrophy, the holy virtues of Timptation an' Solitude, through the improvement an' accommodation of St. Kolumbdyl! To him I offer up this button, a bit o' the waistband o' my own breeches, an' a taste of my wife's petticoat, in remimbrance of us having made this holy Station; an' may they rise up in glory to prove it for us at the last day! Amin!”

      Such was the character of the prayers and ejaculations which issued from the lips of the motley group that scrambled, and crushed, and screamed, on their knees around the well. In the midst of this ignorance and absurdity, there were visible, however, many instances of piety, goodness of heart, and simplicity of character. From such you could hear neither oath nor exclamation. They complied with the usages of the place modestly and attentively: though not insensible, at the same time, to the strong disgust which the general conduct of those who were both superstitious and wicked was calculated to excite. A little from the well, just where its waters mingled with those of the cascade, men and women might be seen washing the blood off their knees, and dipping such parts of their body as Were afflicted with local complaints into the stream. This part' of the ceremony was anything but agreeable to the eye. Most of those who went round the well drank its waters; and several of them filled flasks and bottles with it, which they brought home for the benefit of such members of the family as could not attend in person.

      Whilst all this went forward at the well, scenes of a different kind were enacted lower down among the tents. No sooner had the penitents got the difficult rites of the Station over, than they were off to the whiskey; and decidedly, after the grinding of their bare knees upon the hard rock—after the pushing, crushing, and exhaustion of bodily strength which they had been forced to undergo—we say, that the comforts and refreshments to be had in the tents were very seasonable. Here the dancing, shouting, singing, courting, drinking, and fighting, formed one wild uproar of noise, that was perfectly astounding. The leading boys and the prettiest girls of the parish were all present, partaking in the rustic revelry. Tipsy men were staggering in every direction; fiddles were playing, pipes were squeaking, men were rushing in detached bodies to some fight, women were doctoring the heads of such as had been beaten, and factions were collecting their friends for a fresh battle. Here you might see a grove of shillelahs up, and hear the crash of the onset; and in another place, the heads of the dancing parties bobbing up and down in brisk motion among the crowd that surrounded them.

      The pilgrim, having now gone through his Station, stood hemmed in by a circle of those who wanted to purchase his beads or his scapulars. The ballad-singer had his own mob, from among СКАЧАТЬ