1,82 €
Mehr erfahren.
- Herausgeber: Charles River Editors
- Kategorie: Fantasy und Science-Fiction
- Sprache: Englisch
- Veröffentlichungsjahr: 2018
Das E-Book können Sie in Legimi-Apps oder einer beliebigen App lesen, die das folgende Format unterstützen:
Seitenzahl: 587
Ähnliche
FAIRY AND FOLK TALES OF THE IRISH PEASANTRY
W.B. Yeats
CHIOS CLASSICS
Thank you for reading. In the event that you appreciate this book, please consider sharing the good word(s) by leaving a review, or connect with the author.
This book is a work of fiction; its contents are wholly imagined.
All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.
Copyright © 2015 by W.B. Yeats
Interior design by Pronoun
Distribution by Pronoun
TABLE OF CONTENTS
Fairy and Folk Tales of the Irish Peasantry
INTRODUCTION
THE TROOPING FAIRIES
THE FAIRIES
FRANK MARTIN AND THE FAIRIES
THE PRIEST’S SUPPER
THE FAIRY WELL OF LAGNANAY
TEIG O’KANE (TADHG O CÁTHÁN) AND THE CORPSE[4]
PADDY CORCORAN’S WIFE
CUSHEEN LOO
THE WHITE TROUT; A LEGEND OF CONG
THE FAIRY THORN
THE LEGEND OF KNOCKGRAFTON
A DONEGAL FAIRY
THE BREWERY OF EGG-SHELLS
THE FAIRY NURSE
JAMIE FREEL AND THE YOUNG LADY
THE STOLEN CHILD
THE SOUL CAGES
FLORY CANTILLON’S FUNERAL
LEPRACAUN. CLURICAUN. FAR DARRIG
THE LEPRACAUN; OR, FAIRY SHOEMAKER
I.
II.
III.
MASTER AND MAN
FAR DARRIG IN DONEGAL
THE POOKA
THE PIPER AND THE PUCA
DANIEL O’ROURKE
THE KILDARE POOKA [13]
THE BANSHEE
HOW THOMAS CONNOLLY MET THE BANSHEE
A LAMENTATION
THE BANSHEE OF THE MAC CARTHYS
A DREAM
GRACE CONNOR
A LEGEND OF TYRONE
THE BLACK LAMB [18]
SONG OF THE GHOST
THE RADIANT BOY
THE FATE OF FRANK M’KENNA
BEWITCHED BUTTER (DONEGAL)
A QUEEN’S COUNTY WITCH [20]
THE WITCH HARE
BEWITCHED BUTTER (QUEEN’S COUNTY) [21]
THE HORNED WOMEN [25]
THE WITCHES’ EXCURSION [27]
THE CONFESSIONS OF TOM BOURKE
THE PUDDING BEWITCHED
THE LEGEND OF O’DONOGHUE[42]
RENT-DAY
LOUGHLEAGH (LAKE OF HEALING) [44]
HY-BRASAIL—THE ISLE OF THE BLEST
THE PHANTOM ISLE
THE PRIEST’S SOUL [52]
THE PRIEST OF COLOONY
THE STORY OF THE LITTLE BIRD [55]
CONVERSION OF KING LAOGHAIRE’S DAUGHTERS
KING O’TOOLE AND HIS GOOSE
THE DEMON CAT [56]
THE LONG SPOON [57]
THE COUNTESS KATHLEEN O’SHEA [61]
THE THREE WISHES
THE GIANT’S STAIRS [62]
A LEGEND OF KNOCKMANY
THE TWELVE WILD GEESE [65]
THE LAZY BEAUTY AND HER AUNTS
THE HAUGHTY PRINCESS [66]
THE ENCHANTMENT OF GEAROIDH IARLA
MUNACHAR AND MANACHAR
DONALD AND HIS NEIGHBOURS
THE JACKDAW
THE STORY OF CONN-EDA; OR, THE GOLDEN APPLES OF LOUGH ERNE [70]
Gods of The Earth
Sir SAmuel Ferguson
Cusheen Loo
Legend of KnockgrafTon
STolen Child
SoliTary Fairies
BAnshee’s Cry
OmEns
A WiTch Trial
T’yeer-na-n-Oge
The Gonconer or Gancanagh [Gean-canach]
FaTher John O’Hart
Shoneen And Sleiveen
Demon CaT
A Legend of Knockmany
Some AuThorities on Irish Folk-Lore
FAIRY AND FOLK TALES OF THE IRISH PEASANTRY
INTRODUCTION
DR. CORBETT, BISHOP OF OXFORD and Norwich, lamented long ago the departure of the English fairies. “In Queen Mary’s time” he wrote—
“When Tom came home from labour,
Or Cis to milking rose,
Then merrily, merrily went their tabor,
And merrily went their toes.”
But now, in the times of James, they had all gone, for “they were of the old profession,” and “their songs were Ave Maries.” In Ireland they are still extant, giving gifts to the kindly, and plaguing the surly. “Have you ever seen a fairy or such like?” I asked an old man in County Sligo. “Amn’t I annoyed with them,” was the answer. “Do the fishermen along here know anything of the mermaids?” I asked a woman of a village in County Dublin. “Indeed, they don’t like to see them at all,” she answered, “for they always bring bad weather.” “Here is a man who believes in ghosts,” said a foreign sea-captain, pointing to a pilot of my acquaintance. “In every house over there,” said the pilot, pointing to his native village of Rosses, “there are several.” Certainly that now old and much respected dogmatist, the Spirit of the Age, has in no manner made his voice heard down there. In a little while, for he has gotten a consumptive appearance of late, he will be covered over decently in his grave, and another will grow, old and much respected, in his place, and never be heard of down there, and after him another and another and another. Indeed, it is a question whether any of these personages will ever be heard of outside the newspaper offices and lecture-rooms and drawing-rooms and eel-pie houses of the cities, or if the Spirit of the Age is at any time more than a froth. At any rate, whole troops of their like will not change the Celt much. Giraldus Cambrensis found the people of the western islands a trifle paganish. “How many gods are there?” asked a priest, a little while ago, of a man from the Island of Innistor. “There is one on Innistor; but this seems a big place,” said the man, and the priest held up his hands in horror, as Giraldus had, just seven centuries before. Remember, I am not blaming the man; it is very much better to believe in a number of gods than in none at all, or to think there is only one, but that he is a little sentimental and impracticable, and not constructed for the nineteenth century. The Celt, and his cromlechs, and his pillar-stones, these will not change much—indeed, it is doubtful if anybody at all changes at any time. In spite of hosts of deniers, and asserters, and wise-men, and professors, the majority still are averse to sitting down to dine thirteen at table, or being helped to salt, or walking under a ladder, or seeing a single magpie flirting his chequered tail. There are, of course, children of light who have set their faces against all this, though even a newspaper man, if you entice him into a cemetery at midnight, will believe in phantoms, for every one is a visionary, if you scratch him deep enough. But the Celt is a visionary without scratching.
Yet, be it noticed, if you are a stranger, you will not readily get ghost and fairy legends, even in a western village. You must go adroitly to work, and make friends with the children, and the old men, with those who have not felt the pressure of mere daylight existence, and those with whom it is growing less, and will have altogether taken itself off one of these days. The old women are most learned, but will not so readily be got to talk, for the fairies are very secretive, and much resent being talked of; and are there not many stories of old women who were nearly pinched into their graves or numbed with fairy blasts?
At sea, when the nets are out and the pipes are lit, then will some ancient hoarder of tales become loquacious, telling his histories to the tune of the creaking of the boats. Holy-eve night, too, is a great time, and in old days many tales were to be heard at wakes. But the priests have set faces against wakes.
In the Parochial Survey of Ireland it is recorded how the story-tellers used to gather together of an evening, and if any had a different version from the others, they would all recite theirs and vote, and the man who had varied would have to abide by their verdict. In this way stories have been handed down with such accuracy, that the long tale of Dierdre was, in the earlier decades of this century, told almost word for word, as in the very ancient MSS. in the Royal Dublin Society. In one case only it varied, and then the MS. was obviously wrong—a passage had been forgotten by the copyist. But this accuracy is rather in the folk and bardic tales than in the fairy legends, for these vary widely, being usually adapted to some neighbouring village or local fairy-seeing celebrity. Each county has usually some family, or personage, supposed to have been favoured or plagued, especially by the phantoms, as the Hackets of Castle Hacket, Galway, who had for their ancestor a fairy, or John-o’-Daly of Lisadell, Sligo, who wrote “Eilleen Aroon,” the song the Scotch have stolen and called “Robin Adair,” and which Handel would sooner have written than all his oratorios,[1] and the “O’Donahue of Kerry.” Round these men stories tended to group themselves, sometimes deserting more ancient heroes for the purpose. Round poets have they gathered especially, for poetry in Ireland has always been mysteriously connected with magic.
These folk-tales are full of simplicity and musical occurrences, for they are the literature of a class for whom every incident in the old rut of birth, love, pain, and death has cropped up unchanged for centuries: who have steeped everything in the heart: to whom everything is a symbol. They have the spade over which man has leant from the beginning. The people of the cities have the machine, which is prose and a parvenu. They have few events. They can turn over the incidents of a long life as they sit by the fire. With us nothing has time to gather meaning, and too many things are occurring for even a big heart to hold. It is said the most eloquent people in the world are the Arabs, who have only the bare earth of the desert and a sky swept bare by the sun. “Wisdom has alighted upon three things,” goes their proverb; “the hand of the Chinese, the brain of the Frank, and the tongue of the Arab.” This, I take it, is the meaning of that simplicity sought for so much in these days by all the poets, and not to be had at any price.
The most notable and typical story-teller of my acquaintance is one Paddy Flynn, a little, bright-eyed, old man, living in a leaky one-roomed cottage of the village of B——, “The most gentle—i.e., fairy—place in the whole of the County Sligo,” he says, though others claim that honour for Drumahair or for Drumcliff. A very pious old man, too! You may have some time to inspect his strange figure and ragged hair, if he happen to be in a devout humour, before he comes to the doings of the gentry. A strange devotion! Old tales of Columkill, and what he said to his mother. “How are you to-day, mother?” “Worse!” “May you be worse to-morrow;” and on the next day, “How are you to-day, mother?” “Worse!” “May you be worse to-morrow;” and on the next, “How are you to-day, mother?” “Better, thank God.” “May you be better to-morrow.” In which undutiful manner he will tell you Columkill inculcated cheerfulness. Then most likely he will wander off into his favourite theme—how the Judge smiles alike in rewarding the good and condemning the lost to unceasing flames. Very consoling does it appear to Paddy Flynn, this melancholy and apocalyptic cheerfulness of the Judge. Nor seems his own cheerfulness quite earthly—though a very palpable cheerfulness. The first time I saw him he was cooking mushrooms for himself; the next time he was asleep under a hedge, smiling in his sleep. Assuredly some joy not quite of this steadfast earth lightens in those eyes—swift as the eyes of a rabbit—among so many wrinkles, for Paddy Flynn is very old. A melancholy there is in the midst of their cheerfulness—a melancholy that is almost a portion of their joy, the visionary melancholy of purely instinctive natures and of all animals. In the triple solitude of age and eccentricity and partial deafness he goes about much pestered by children.
As to the reality of his fairy and spirit-seeing powers, not all are agreed. One day we were talking of the Banshee. “I have seen it,” he said, “down there by the water ‘batting’ the river with its hands.” He it was who said the fairies annoyed him.
Not that the Sceptic is entirely afar even from these western villages. I found him one morning as he bound his corn in a merest pocket-handkerchief of a field. Very different from Paddy Flynn—Scepticism in every wrinkle of his face, and a travelled man, too!—a foot-long Mohawk Indian tatooed on one of his arms to evidence the matter. “They who travel,” says a neighbouring priest, shaking his head over him, and quoting Thomas Á’Kempis, “seldom come home holy.” I had mentioned ghosts to this Sceptic. “Ghosts,” said he; “there are no such things at all, at all, but the gentry, they stand to reason; for the devil, when he fell out of heaven, took the weak-minded ones with him, and they were put into the waste places. And that’s what the gentry are. But they are getting scarce now, because their time’s over, ye see, and they’re going back. But ghosts, no! And I’ll tell ye something more I don’t believe in—the fire of hell;” then, in a low voice, “that’s only invented to give the priests and the parsons something to do.” Thereupon this man, so full of enlightenment, returned to his corn-binding.
The various collectors of Irish folk-lore have, from our point of view, one great merit, and from the point of view of others, one great fault. They have made their work literature rather than science, and told us of the Irish peasantry rather than of the primitive religion of mankind, or whatever else the folk-lorists are on the gad after. To be considered scientists they should have tabulated all their tales in forms like grocers’ bills—item the fairy king, item the queen. Instead of this they have caught the very voice of the people, the very pulse of life, each giving what was most noticed in his day. Croker and Lover, full of the ideas of harum-scarum Irish gentility, saw everything humorised. The impulse of the Irish literature of their time came from a class that did not—mainly for political reasons—take the populace seriously, and imagined the country as a humorist’s Arcadia; its passion, its gloom, its tragedy, they knew nothing of. What they did was not wholly false; they merely magnified an irresponsible type, found oftenest among boatmen, carmen, and gentlemen’s servants, into the type of a whole nation, and created the stage Irishman. The writers of ‘Forty-eight, and the famine combined, burst their bubble. Their work had the dash as well as the shallowness of an ascendant and idle class, and in Croker is touched everywhere with beauty—a gentle Arcadian beauty. Carleton, a peasant born, has in many of his stories—I have been only able to give a few of the slightest—more especially in his ghost stories, a much more serious way with him, for all his humour. Kennedy, an old bookseller in Dublin, who seems to have had a something of genuine belief in the fairies, came next in time. He has far less literary faculty, but is wonderfully accurate, giving often the very words the stories were told in. But the best book since Croker is Lady Wilde’s Ancient Legends. The humour has all given way to pathos and tenderness. We have here the innermost heart of the Celt in the moments he has grown to love through years of persecution, when, cushioning himself about with dreams, and hearing fairy-songs in the twilight, he ponders on the soul and on the dead. Here is the Celt, only it is the Celt dreaming.
Besides these are two writers of importance, who have published, so far, nothing in book shape—Miss Letitia Maclintock and Mr. Douglas Hyde. Miss Maclintock writes accurately and beautifully the half Scotch dialect of Ulster; and Mr. Douglas Hyde is now preparing a volume of folk tales in Gaelic, having taken them down, for the most part, word for word among the Gaelic speakers of Roscommon and Galway. He is, perhaps, most to be trusted of all. He knows the people thoroughly. Others see a phase of Irish life; he understands all its elements. His work is neither humorous nor mournful; it is simply life. I hope he may put some of his gatherings into ballads, for he is the last of our ballad-writers of the school of Walsh and Callanan—men whose work seems fragrant with turf smoke. And this brings to mind the chap-books. They are to be found brown with turf smoke on cottage shelves, and are, or were, sold on every hand by the pedlars, but cannot be found in any library of this city of the Sassanach. “The Royal Fairy Tales,” “The Hibernian Tales,” and “The Legends of the Fairies” are the fairy literature of the people.
Several specimens of our fairy poetry are given. It is more like the fairy poetry of Scotland than of England. The personages of English fairy literature are merely, in most cases, mortals beautifully masquerading. Nobody ever believed in such fairies. They are romantic bubbles from Provence. Nobody ever laid new milk on their doorstep for them.
As to my own part in this book, I have tried to make it representative, as far as so few pages would allow, of every kind of Irish folk-faith. The reader will perhaps wonder that in all my notes I have not rationalised a single hobgoblin. I seek for shelter to the words of Socrates.[2]
“Phædrus. I should like to know, Socrates, whether the place is not somewhere here at which Boreas is said to have carried off Orithyia from the banks of the Ilissus?
“Socrates. That is the tradition.
“Phædrus. And is this the exact spot? The little stream is delightfully clear and bright; I can fancy that there might be maidens playing near.
“Socrates. I believe the spot is not exactly here, but about a quarter-of-a-mile lower down, where you cross to the temple of Artemis, and I think that there is some sort of an altar of Boreas at the place.
“Phædrus. I do not recollect; but I beseech you to tell me, Socrates, do you believe this tale?
“Socrates. The wise are doubtful, and I should not be singular if, like them, I also doubted. I might have a rational explanation that Orithyia was playing with Pharmacia, when a northern gust carried her over the neighbouring rocks; and this being the manner of her death, she was said to have been carried away by Boreas. There is a discrepancy, however, about the locality. According to another version of the story, she was taken from the Areopagus, and not from this place. Now I quite acknowledge that these allegories are very nice, but he is not to be envied who has to invent them; much labour and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate centaurs and chimeras dire. Gorgons and winged steeds flow in apace, and numberless other inconceivable and portentous monsters. And if he is sceptical about them, and would fain reduce them one after another to the rules of probability, this sort of crude philosophy will take up all his time. Now, I have certainly not time for such inquiries. Shall I tell you why? I must first know myself, as the Delphian inscription says; to be curious about that which is not my business, while I am still in ignorance of my own self, would be ridiculous. And, therefore, I say farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself. Am I, indeed, a wonder more complicated and swollen with passion than the serpent Typho, or a creature of gentler and simpler sort, to whom nature has given a diviner and lowlier destiny?”
I have to thank Messrs Macmillan, and the editors of Belgravia, All the Year Round, and Monthly Packet, for leave to quote from Patrick Kennedy’s Legendary Fictions of the Irish Celts, and Miss Maclintock’s articles respectively; Lady Wilde, for leave to give what I would from her Ancient Legends of Ireland (Ward & Downey); and Mr. Douglas Hyde, for his three unpublished stories, and for valuable and valued assistance in several ways; and also Mr. Allingham, and other copyright holders, for their poems. Mr. Allingham’s poems are from Irish Songs and Poems (Reeves and Turner); Fergusson’s, from Sealey, Bryers, & Walker’s shilling reprint; my own and Miss O’Leary’s from Ballads and Poems of Young Ireland, 1888, a little anthology published by Gill & Sons, Dublin.
W. B. YEATS.
[1] He lived some time in Dublin, and heard it then.
[2] Phaedrus. Jowett’s translation (Clarendon Press.)
THE TROOPING FAIRIES
THE IRISH WORD FOR FAIRY is sheehogue [sidheóg], a diminutive of “shee” in banshee. Fairies are deenee shee [daoine sidhe] (fairy people).
Who are they? “Fallen angels who were not good enough to be saved, nor bad enough to be lost,” say the peasantry. “The gods of the earth,” says the Book of Armagh. “The gods of pagan Ireland,” say the Irish antiquarians, “the Tuatha De Danān, who, when no longer worshipped and fed with offerings, dwindled away in the popular imagination, and now are only a few spans high.”
And they will tell you, in proof, that the names of fairy chiefs are the names of old Danān heroes, and the places where they especially gather together, Danān burying-places, and that the Tuath De Danān used also to be called the slooa-shee [sheagh sidhe] (the fairy host), or Marcra shee (the fairy cavalcade).
On the other hand, there is much evidence to prove them fallen angels. Witness the nature of the creatures, their caprice, their way of being good to the good and evil to the evil, having every charm but conscience—consistency. Beings so quickly offended that you must not speak much about them at all, and never call them anything but the “gentry,” or else daoine maithe, which in English means good people, yet so easily pleased, they will do their best to keep misfortune away from you, if you leave a little milk for them on the window-sill over night. On the whole, the popular belief tells us most about them, telling us how they fell, and yet were not lost, because their evil was wholly without malice.
Are they “the gods of the earth?” Perhaps! Many poets, and all mystic and occult writers, in all ages and countries, have declared that behind the visible are chains on chains of conscious beings, who are not of heaven but of the earth, who have no inherent form but change according to their whim, or the mind that sees them. You cannot lift your hand without influencing and being influenced by hoards. The visible world is merely their skin. In dreams we go amongst them, and play with them, and combat with them. They are, perhaps, human souls in the crucible—these creatures of whim.
Do not think the fairies are always little. Everything is capricious about them, even their size. They seem to take what size or shape pleases them. Their chief occupations are feasting, fighting, and making love, and playing the most beautiful music. They have only one industrious person amongst them, the lepra-caun—the shoemaker. Perhaps they wear their shoes out with dancing. Near the village of Ballisodare is a little woman who lived amongst them seven years. When she came home she had no toes—she had danced them off.
They have three great festivals in the year—May Eve, Midsummer Eve, November Eve. On May Eve, every seventh year, they fight all round, but mostly on the “Plain-a-Bawn” (wherever that is), for the harvest, for the best ears of grain belong to them. An old man told me he saw them fight once; they tore the thatch off a house in the midst of it all. Had anyone else been near they would merely have seen a great wind whirling everything into the air as it passed. When the wind makes the straws and leaves whirl as it passes, that is the fairies, and the peasantry take off their hats and say, “God bless them.”
On Midsummer Eve, when the bonfires are lighted on every hill in honour of St. John, the fairies are at their gayest, and sometime steal away beautiful mortals to be their brides.
On November Eve they are at their gloomiest, for, according to the old Gaelic reckoning, this is the first night of winter. This night they dance with the ghosts, and the pooka is abroad, and witches make their spells, and girls set a table with food in the name of the devil, that the fetch of their future lover may come through the window and eat of the food. After November Eve the blackberries are no longer wholesome, for the pooka has spoiled them.
When they are angry they paralyse men and cattle with their fairy darts.
When they are gay they sing. Many a poor girl has heard them, and pined away and died, for love of that singing. Plenty of the old beautiful tunes of Ireland are only their music, caught up by eavesdroppers. No wise peasant would hum “The Pretty Girl milking the Cow” near a fairy rath, for they are jealous, and do not like to hear their songs on clumsy mortal lips. Carolan, the last of the Irish bards, slept on a rath, and ever after the fairy tunes ran in his head, and made him the great man he was.
Do they die? Blake saw a fairy’s funeral; but in Ireland we say they are immortal.
THE FAIRIES
WILLIAM ALLINGHAM
Up the airy mountain,
Down the rushy glen,
We daren’t go a-hunting
For fear of little men;
Wee folk, good folk,
Trooping all together;
Green jacket, red cap,
And white owl’s feather!
Down along the rocky shore
Some make their home,
They live on crispy pancakes
Of yellow tide-foam;
Some in the reeds
Of the black mountain lake,
With frogs for their watch-dogs
All night awake.
High on the hill-top
The old King sits;
He is now so old and gray
He’s nigh lost his wits.
With a bridge of white mist
Columbkill he crosses,
On his stately journeys
From Slieveleague to Rosses;
Or going up with music
On cold starry nights,
To sup with the Queen
Of the gay Northern Lights.
They stole little Bridget
For seven years long;
When she came down again
Her friends were all gone.
They took her lightly back,
Between the night and morrow,
They thought that she was fast asleep,
But she was dead with sorrow.
They have kept her ever since
Deep within the lake,
On a bed of flag-leaves,
Watching till she wake.
By the craggy hill-side,
Through the mosses bare,
They have planted thorn-trees
For pleasure here and there.
Is any man so daring
As dig them up in spite,
He shall find their sharpest thorns
In his bed at night.
Up the airy mountain,
Down the rushy glen,
We daren’t go a-hunting
For fear of little men;
Wee folk, good folk,
Trooping all together;
Green jacket, red cap,
And white owl’s feather!
FRANK MARTIN AND THE FAIRIES
WILLIAM CARLETON
Martin was a thin pale man, when I saw him, of a sickly look, and a constitution naturally feeble. His hair was a light auburn, his beard mostly unshaven, and his hands of a singular delicacy and whiteness, owing, I dare say, as much to the soft and easy nature of his employment as to his infirm health. In everything else he was as sensible, sober, and rational as any other man; but on the topic of fairies, the man’s mania was peculiarly strong and immovable. Indeed, I remember that the expression of his eyes was singularly wild and hollow, and his long narrow temples sallow and emaciated.
Now, this man did not lead an unhappy life, nor did the malady he laboured under seem to be productive of either pain or terror to him, although one might be apt to imagine otherwise. On the contrary, he and the fairies maintained the most friendly intimacy, and their dialogues—which I fear were wofully one-sided ones—must have been a source of great pleasure to him, for they were conducted with much mirth and laughter, on his part at least.
“Well, Frank, when did you see the fairies?”
“Whist! there’s two dozen of them in the shop (the weaving shop) this minute. There’s a little ould fellow sittin’ on the top of the sleys, an’ all to be rocked while I’m weavin’. The sorrow’s in them, but they’re the greatest little skamers alive, so they are. See, there’s another of them at my dressin’ noggin.[3] Go out o’ that, you shingawn; or, bad cess to me, if you don’t, but I’ll lave you a mark. Ha! cut, you thief you!”
“Frank, arn’t you afeard o’ them?”
“Is it me! Arra, what ud’ I be afeard o’ them for? Sure they have no power over me.”
“And why haven’t they, Frank?”
“Because I was baptized against them.”
“What do you mean by that?”
“Why, the priest that christened me was tould by my father, to put in the proper prayer against the fairies—an’ a priest can’t refuse it when he’s asked—an’ he did so. Begorra, it’s well for me that he did—(let the tallow alone, you little glutton—see, there’s a weeny thief o’ them aitin’ my tallow)—becaise, you see, it was their intention to make me king o’ the fairies.”
“Is it possible?”
“Devil a lie in it. Sure you may ax them, an’ they’ll tell you.”
“What size are they, Frank?”
“Oh, little wee fellows, with green coats, an’ the purtiest little shoes ever you seen. There’s two of them—both ould acquaintances o’ mine—runnin’ along the yarn-beam. That ould fellow with the bob-wig is called Jim Jam, an’ the other chap, with the three-cocked hat, is called Nickey Nick. Nickey plays the pipes. Nickey, give us a tune, or I’ll malivogue you—come now, ‘Lough Erne Shore.’ Whist, now—listen!”
The poor fellow, though weaving as fast as he could all the time, yet bestowed every possible mark of attention to the music, and seemed to enjoy it as much as if it had been real.
But who can tell whether that which we look upon as a privation may not after all be a fountain of increased happiness, greater, perhaps, than any which we ourselves enjoy? I forget who the poet is who says—
“Mysterious are thy laws;
The vision’s finer than the view;
Her landscape Nature never drew
So fair as Fancy draws.”
Many a time, when a mere child, not more than six or seven years of age, have I gone as far as Frank’s weaving-shop, in order, with a heart divided between curiosity and fear, to listen to his conversation with the good people. From morning till night his tongue was going almost as incessantly as his shuttle; and it was well known that at night, whenever he awoke out of his sleep, the first thing he did was to put out his hand, and push them, as it were, off his bed.
“Go out o’ this, you thieves, you—go out o’ this now, an’ let me alone. Nickey, is this any time to be playing the pipes, and me wants to sleep? Go off, now—troth if yez do, you’ll see what I’ll give yez to-morrow. Sure I’ll be makin’ new dressin’s; and if yez behave decently, maybe I’ll lave yez the scrapin’ o’ the pot. There now. Och! poor things, they’re dacent crathurs. Sure they’re all gone, barrin’ poor Red-cap, that doesn’t like to lave me.” And then the harmless monomaniac would fall back into what we trust was an innocent slumber.
About this time there was said to have occurred a very remarkable circumstance, which gave poor Frank a vast deal of importance among the neighbours. A man named Frank Thomas, the same in whose house Mickey M’Rorey held the first dance at which I ever saw him, as detailed in a former sketch; this man, I say, had a child sick, but of what complaint I cannot now remember, nor is it of any importance. One of the gables of Thomas’s house was built against, or rather into, a Forth or Rath, called Towny, or properly Tonagh Forth. It was said to be haunted by the fairies, and what gave it a character peculiarly wild in my eyes was, that there were on the southern side of it two or three little green mounds, which were said to be the graves of unchristened children, over which it was considered dangerous and unlucky to pass. At all events, the season was mid-summer; and one evening about dusk, during the illness of the child, the noise of a hand-saw was heard upon the Forth. This was considered rather strange, and, after a little time, a few of those who were assembled at Frank Thomas’s went to see who it could be that was sawing in such a place, or what they could be sawing at so late an hour, for every one knew that nobody in the whole country about them would dare to cut down the few white-thorns that grew upon the Forth. On going to examine, however, judge of their surprise, when, after surrounding and searching the whole place, they could discover no trace of either saw or sawyer. In fact, with the exception of themselves, there was no one, either natural or supernatural, visible. They then returned to the house, and had scarcely sat down, when it was heard again within ten yards of them. Another examination of the premises took place, but with equal success. Now, however, while standing on the Forth, they heard the sawing in a little hollow, about a hundred and fifty yards below them, which was completely exposed to their view, but they could see nobody. A party of them immediately went down to ascertain, if possible, what this singular noise and invisible labour could mean; but on arriving at the spot, they heard the sawing, to which were now added hammering, and the driving of nails upon the Forth above, whilst those who stood on the Forth continued to hear it in the hollow. On comparing notes, they resolved to send down to Billy Nelson’s for Frank Martin, a distance of only about eighty or ninety yards. He was soon on the spot, and without a moment’s hesitation solved the enigma.
“‘Tis the fairies,” said he. “I see them, and busy crathurs they are.”
“But what are they sawing, Frank?”
“They are makin’ a child’s coffin,” he replied; “they have the body already made, an’ they’re now nailin’ the lid together.”
That night the child died, and the story goes that on the second evening afterwards, the carpenter who was called upon to make the coffin brought a table out from Thomas’s house to the Forth, as a temporary bench; and, it is said, that the sawing and hammering necessary for the completion of his task were precisely the same which had been heard the evening but one before—neither more nor less. I remember the death of the child myself, and the making of its coffin, but I think the story of the supernatural carpenter was not heard in the village for some months after its interment.
Frank had every appearance of a hypochondriac about him. At the time I saw him, he might be about thirty-four years of age, but I do not think, from the debility of his frame and infirm health, that he has been alive for several years. He was an object of considerable interest and curiosity, and often have I been present when he was pointed out to strangers as “the man that could see the good people.”
[3] The dressings are a species of sizy flummery, which is brushed into the yard to keep the
Thread round and even, and to prevent it from being frayed by the friction of the reed.
THE PRIEST’S SUPPER
T. CROFTON CROKER
It is said by those who ought to understand such things, that the good people, or the fairies, are some of the angels who were turned out of heaven, and who landed on their feet in this world, while the rest of their companions, who had more sin to sink them, went down farther to a worse place. Be this as it may, there was a merry troop of the fairies, dancing and playing all manner of wild pranks, on a bright moonlight evening towards the end of September. The scene of their merriment was not far distant from Inchegeela, in the west of the county Cork—a poor village, although it had a barrack for soldiers; but great mountains and barren rocks, like those round about it, are enough to strike poverty into any place: however, as the fairies can have everything they want for wishing, poverty does not trouble them much, and all their care is to seek out unfrequented nooks and places where it is not likely any one will come to spoil their sport.
On a nice green sod by the river’s side were the little fellows dancing in a ring as gaily as may be, with their red caps wagging about at every bound in the moonshine, and so light were these bounds that the lobs of dew, although they trembled under their feet, were not disturbed by their capering. Thus did they carry on their gambols, spinning round and round, and twirling and bobbing and diving, and going through all manner of figures, until one of them chirped out,
“Cease, cease, with your drumming,
Here’s an end to our mumming;
By my smell
I can tell
A priest this way is coming!”
And away every one of the fairies scampered off as hard as they could, concealing themselves under the green leaves of the lusmore, where, if their little red caps should happen to peep out, they would only look like its crimson bells; and more hid themselves at the shady side of stones and brambles, and others under the bank of the river, and in holes and crannies of one kind or another.
The fairy speaker was not mistaken; for along the road, which was within view of the river, came Father Horrigan on his pony, thinking to himself that as it was so late he would make an end of his journey at the first cabin he came to. According to this determination, he stopped at the dwelling of Dermod Leary, lifted the latch, and entered with “My blessing on all here.”
I need not say that Father Horrigan was a welcome guest wherever he went, for no man was more pious or better beloved in the country. Now it was a great trouble to Dermod that he had nothing to offer his reverence for supper as a relish to the potatoes, which “the old woman,” for so Dermod called his wife, though she was not much past twenty, had down boiling in a pot over the fire; he thought of the net which he had set in the river, but as it had been there only a short time, the chances were against his finding a fish in it. “No matter,” thought Dermod, “there can be no harm in stepping down to try; and maybe, as I want the fish for the priest’s supper, that one will be there before me.”
Down to the river-side went Dermod, and he found in the net as fine a salmon as ever jumped in the bright waters of “the spreading Lee;” but as he was going to take it out, the net was pulled from him, he could not tell how or by whom, and away got the salmon, and went swimming along with the current as gaily as if nothing had happened.
Dermod looked sorrowfully at the wake which the fish had left upon the water, shining like a line of silver in the moonlight, and then, with an angry motion of his right hand, and a stamp of his foot, gave vent to his feelings by muttering, “May bitter bad luck attend you night and day for a blackguard schemer of a salmon, wherever you go! You ought to be ashamed of yourself, if there’s any shame in you, to give me the slip after this fashion! And I’m clear in my own mind you’ll come to no good, for some kind of evil thing or other helped you—did I not feel it pull the net against me as strong as the devil himself?”
“That’s not true for you,” said one of the little fairies who had scampered off at the approach of the priest, coming up to Dermod Leary with a whole throng of companions at his heels; “there was only a dozen and a half of us pulling against you.”
Dermod gazed on the tiny speaker with wonder, who continued, “Make yourself noways uneasy about the priest’s supper; for if you will go back and ask him one question from us, there will be as fine a supper as ever was put on a table spread out before him in less than no time.”
“I’ll have nothing at all to do with you,” replied Dermod in a tone of determination; and after a pause he added, “I’m much obliged to you for your offer, sir, but I know better than to sell myself to you, or the like of you, for a supper; and more than that, I know Father Horrigan has more regard for my soul than to wish me to pledge it for ever, out of regard to anything you could put before him—so there’s an end of the matter.”
The little speaker, with a pertinacity not to be repulsed by Dermod’s manner, continued, “Will you ask the priest one civil question for us?”
Dermod considered for some time, and he was right in doing so, but he thought that no one could come to harm out of asking a civil question. “I see no objection to do that same, gentlemen,” said Dermod; “but I will have nothing in life to do with your supper—mind that.”
“Then,” said the little speaking fairy, whilst the rest came crowding after him from all parts, “go and ask Father Horrigan to tell us whether our souls will be saved at the last day, like the souls of good Christians; and if you wish us well, bring back word what he says without delay.”
Away went Dermod to his cabin, where he found the potatoes thrown out on the table, and his good woman handing the biggest of them all, a beautiful laughing red apple, smoking like a hard-ridden horse on a frosty night, over to Father Horrigan.
“Please your reverence,” said Dermod, after some hesitation, “may I make bold to ask your honour one question?”
“What may that be?” said Father Horrigan.
“Why, then, begging your reverence’s pardon for my freedom, it is, If the souls of the good people are to be saved at the last day?”
“Who bid you ask me that question, Leary?” said the priest, fixing his eyes upon him very sternly, which Dermod could not stand before at all.
“I’ll tell no lies about the matter, and nothing in life but the truth,” said Dermod. “It was the good people themselves who sent me to ask the question, and there they are in thousands down on the bank of the river, waiting for me to go back with the answer.”
“Go back by all means,” said the priest, “and tell them, if they want to know, to come here to me themselves, and I’ll answer that or any other question they are pleased to ask with the greatest pleasure in life.”
Dermod accordingly returned to the fairies, who came swarming round about him to hear what the priest had said in reply; and Dermod spoke out among them like a bold man as he was: but when they heard that they must go to the priest, away they fled, some here and more there, and some this way and more that, whisking by poor Dermod so fast and in such numbers that he was quite bewildered.
When he came to himself, which was not for a long time, back he went to his cabin, and ate his dry potatoes along with Father Horrigan, who made quite light of the thing; but Dermod could not help thinking it a mighty hard case that his reverence, whose words had the power to banish the fairies at such a rate, should have no sort of relish to his supper, and that the fine salmon he had in the net should have been got away from him in such a manner.
THE FAIRY WELL OF LAGNANAY
BY SAMUEL FERGUSON
Mournfully, sing mournfully—
“O listen, Ellen, sister dear:
Is there no help at all for me,
But only ceaseless sigh and tear?
Why did not he who left me here,
With stolen hope steal memory?
O listen, Ellen, sister dear,
(Mournfully, sing mournfully)—
I’ll go away to Sleamish hill,
I’ll pluck the fairy hawthorn-tree,
And let the spirits work their will;
I care not if for good or ill,
So they but lay the memory
Which all my heart is haunting still!
(Mournfully, sing mournfully)—
The Fairies are a silent race,
And pale as lily flowers to see;
I care not for a blanched face,
For wandering in a dreaming place,
So I but banish memory:—
I wish I were with Anna Grace!”
Mournfully, sing mournfully!
Hearken to my tale of woe—
‘Twas thus to weeping Ellen Con,
Her sister said in accents low,
Her only sister, Una bawn:
‘Twas in their bed before the dawn,
And Ellen answered sad and slow,—
“Oh Una, Una, be not drawn
(Hearken to my tale of woe)—
To this unholy grief I pray,
Which makes me sick at heart to know,
And I will help you if I may:
—The Fairy Well of Lagnanay—
Lie nearer me, I tremble so,—
Una, I’ve heard wise women say
(Hearken to my tale of woe)—
That if before the dews arise,
True maiden in its icy flow
With pure hand bathe her bosom thrice,
Three lady-brackens pluck likewise,
And three times round the fountain go,
She straight forgets her tears and sighs.
“
Hearken to my tale of woe!
All, alas! and well-away!
“Oh, sister Ellen, sister sweet,
Come with me to the hill I pray,
And I will prove that blessed freet!
“
They rose with soft and silent feet,
They left their mother where she lay,
Their mother and her care discreet,
(All, alas! and well-away!)
And soon they reached the Fairy Well,
The mountain’s eye, clear, cold, and grey,
Wide open in the dreary fell:
How long they stood ‘twere vain to tell,
At last upon the point of day,
Bawn Una bares her bosom’s swell,
(All, alas! and well-away!)
Thrice o’er her shrinking breasts she laves
The gliding glance that will not stay
Of subtly-streaming fairy waves:—
And now the charm three brackens craves,
She plucks them in their fring’d array:—
Now round the well her fate she braves,
All, alas! and well-away!
Save us all from Fairy thrall!
Ellen sees her face the rim
Twice and thrice, and that is all—
Fount and hill and maiden swim
All together melting dim!
“Una! Una!” thou may’st call,
Sister sad! but lith or limb
(Save us all from Fairy thrall!)
Never again of Una bawn,
Where now she walks in dreamy hall,
Shall eye of mortal look upon!
Oh! can it be the guard was gone,
The better guard than shield or wall?
Who knows on earth save Jurlagh Daune?
(Save us all from Fairy thrall!)
Behold the banks are green and bare,
No pit is here wherein to fall:
Aye—at the fount you well may stare,
But nought save pebbles smooth is there,
And small straws twirling one and all.
Hie thee home, and be thy pray’r,
Save us all from Fairy thrall.
TEIG O’KANE (TADHG O CÁTHÁN) AND THE CORPSE[4]
LITERALLY TRANSLATED FROM THE IRISH BY DOUGLAS HYDE
[I FOUND IT HARD TO place Mr. Douglas Hyde’s magnificent story. Among the ghosts or the fairies? It is among the fairies on the grounds that all these ghosts and bodies were in no manner ghosts and bodies, but pishogues—fairy spells. One often hears of these visions in Ireland. I have met a man who had lived a wild life like the man in the story, till a vision came to him in County —— one dark night—in no way so terrible a vision as this, but sufficient to change his whole character. He will not go out at night. If you speak to him suddenly he trembles. He has grown timid and strange. He went to the bishop and was sprinkled with holy water. “It may have come as a warning,” said the bishop; “yet great theologians are of opinion that no man ever saw an apparition, for no man would survive it."—Ed.]
There was once a grown-up lad in the County Leitrim, and he was strong and lively, and the son of a rich farmer. His father had plenty of money, and he did not spare it on the son. Accordingly, when the boy grew up he liked sport better than work, and, as his father had no other children, he loved this one so much that he allowed him to do in everything just as it pleased himself. He was very extravagant, and he used to scatter the gold money as another person would scatter the white. He was seldom to be found at home, but if there was a fair, or a race, or a gathering within ten miles of him, you were dead certain to find him there. And he seldom spent a night in his father’s house, but he used to be always out rambling, and, like Shawn Bwee long ago, there was
“grádh gach cailin i mbrollach a léine,”
“the love of every girl in the breast of his shirt,” and it’s many’s the kiss he got and he gave, for he was very handsome, and there wasn’t a girl in the country but would fall in love with him, only for him to fasten his two eyes on her, and it was for that someone made this rann on him—
“Feuch an rógaire ‘g iarraidh póige,
Ni h-iongantas mór é a bheith mar atá
Ag leanamhaint a gcómhnuidhe d’árnán na gráineóige
Anuas ‘s anios ‘s nna chodladh ‘sa’ lá.”
i.e.—"Look at the rogue, its for kisses he’s rambling,
It isn’t much wonder, for that was his way;
He’s like an old hedgehog, at night he’ll be scrambling
From this place to that, but he’ll sleep in the day.”
At last he became very wild and unruly. He wasn’t to be seen day nor night in his father’s house, but always rambling or going on his kailee (night-visit) from place to place and from house to house, so that the old people used to shake their heads and say to one another, “it’s easy seen what will happen to the land when the old man dies; his son will run through it in a year, and it won’t stand him that long itself.”
He used to be always gambling and card-playing and drinking, but his father never minded his bad habits, and never punished him. But it happened one day that the old man was told that the son had ruined the character of a girl in the neighbourhood, and he was greatly angry, and he called the son to him, and said to him, quietly and sensibly—"Avic,” says he, “you know I loved you greatly up to this, and I never stopped you from doing your choice thing whatever it was, and I kept plenty of money with you, and I always hoped to leave you the house and land, and all I had after myself would be gone; but I heard a story of you to-day that has disgusted me with you. I cannot tell you the grief that I felt when I heard such a thing of you, and I tell you now plainly that unless you marry that girl I’ll leave house and land and everything to my brother’s son. I never could leave it to anyone who would make so bad a use of it as you do yourself, deceiving women and coaxing girls. Settle with yourself now whether you’ll marry that girl and get my land as a fortune with her, or refuse to marry her and give up all that was coming to you; and tell me in the morning which of the two things you have chosen.”
“Och! Domnoo Sheery! father, you wouldn’t say that to me, and I such a good son as I am. Who told you I wouldn’t marry the girl?” says he.
But his father was gone, and the lad knew well enough that he would keep his word too; and he was greatly troubled in his mind, for as quiet and as kind as the father was, he never went back of a word that he had once said, and there wasn’t another man in the country who was harder to bend than he was.
The boy did not know rightly what to do. He was in love with the girl indeed, and he hoped to marry her sometime or other, but he would much sooner have remained another while as he was, and follow on at his old tricks—drinking, sporting, and playing cards; and, along with that, he was angry that his father should order him to marry, and should threaten him if he did not do it.
“Isn’t my father a great fool,” says he to himself. “I was ready enough, and only too anxious, to marry Mary; and now since he threatened me, faith I’ve a great mind to let it go another while.”
His mind was so much excited that he remained between two notions as to what he should do. He walked out into the night at last to cool his heated blood, and went on to the road. He lit a pipe, and as the night was fine he walked and walked on, until the quick pace made him begin to forget his trouble. The night was bright, and the moon half full. There was not a breath of wind blowing, and the air was calm and mild. He walked on for nearly three hours, when he suddenly remembered that it was late in the night, and time for him to turn. “Musha! I think I forgot myself,” says he; “it must be near twelve o’clock now.”
The word was hardly out of his mouth, when he heard the sound of many voices, and the trampling of feet on the road before him. “I don’t know who can be out so late at night as this, and on such a lonely road,” said he to himself.
He stood listening, and he heard the voices of many people talking through other, but he could not understand what they were saying. “Oh, wirra!” says he, “I’m afraid. It’s not Irish or English they have; it can’t be they’re Frenchmen!” He went on a couple of yards further, and he saw well enough by the light of the moon a band of little people coming towards him, and they were carrying something big and heavy with them. “Oh, murder!” says he to himself, “sure it can’t be that they’re the good people that’s in it!” Every rib of hair that was on his head stood up, and there fell a shaking on his bones, for he saw that they were coming to him fast.
He looked at them again, and perceived that there were about twenty little men in it, and there was not a man at all of them higher than about three feet or three feet and a half, and some of them were grey, and seemed very old. He looked again, but he could not make out what was the heavy thing they were carrying until they came up to him, and then they all stood round about him. They threw the heavy thing down on the road, and he saw on the spot that it was a dead body.
He became as cold as the Death, and there was not a drop of blood running in his veins when an old little grey maneen came up to him and said, “Isn’t it lucky we met you, Teig O’Kane?”
Poor Teig could not bring out a word at all, nor open his lips, if he were to get the world for it, and so he gave no answer.
“Teig O’Kane,” said the little grey man again, “isn’t it timely you met us?”
Teig could not answer him.
“Teig O’Kane,” says he, “the third time, isn’t it lucky and timely that we met you?”
But Teig remained silent, for he was afraid to return an answer, and his tongue was as if it was tied to the roof of his mouth.
The little grey man turned to his companions, and there was joy in his bright little eye. “And now,” says he, “Teig O’Kane hasn’t a word, we can do with him what we please. Teig, Teig,” says he, “you’re living a bad life, and we can make a slave of you now, and you cannot withstand us, for there’s no use in trying to go against us. Lift that corpse.”
Teig was so frightened that he was only able to utter the two words, “I won’t;” for as frightened as he was, he was obstinate and stiff, the same as ever.
“Teig O’Kane won’t lift the corpse,” said the little maneen, with a wicked little laugh, for all the world like the breaking of a lock of dry kippeens, and with a little harsh voice like the striking of a cracked bell. “Teig O’Kane won’t lift the corpse—make him lift it;” and before the word was out of his mouth they had all gathered round poor Teig, and they all talking and laughing through other.
