The Wooden Leg.

Irishwomen dealing with infirmity

Many years ago, when we were holidaying in a quiet seaside resort in the south of the country, we discovered that time went very slowly and hung heavy on our hands. There were few young people of our own age to converse with, no suitable books to read, and nothing of any particular interest in the locality to excite our curiosity. What was worse, before leaving home we had promised to write to an old invalid lady and her two daughters and tell them about anything that occurred during our stay at this seaside retreat, but there was nothing that we could write about. After some time, something turned up and we greedily seized upon it. This became the subject of a letter, which long after being forgotten, has come into our possession once again through the hands of the elder of the two daughters, to whom it was addressed. When returning it she added a note that the letter had been the one thing that kept her mother throughout her life, which had now come to an end. Naturally, we were saddened by the news but the note she had written consoled us, especially because we had thought the letter, we had sent, to be anything but a brilliant. But you can judge for yourself.

“Dear Mrs. M —

“Since we arrived at this place, I have noticed that there are two ladies with wooden legs. These ladies have to be described separately, however, because the legs differ considerably in their character and, I am certain, in their price. Perhaps, it would be better to speak of them legs Number 1 and 2, with leg 1 consisting of a rounded black pin, similar to that of the old genuine wooden-leg type, which is less common than it used to be. The leg itself is very well made and it does not pretend to be anything but what it is, a simple, nondescript wooden leg as that anyone would recognize. But it must be said, it does not form an entire leg, and it goes only as high as the lady’s knee. I suppose we should correctly call it a wooden half-leg. Anyway, this wooden half-leg belongs to a smart, well-dressed young lady, who stumps about the place with a certain degree of graceful beauty, although she must expend considerable exertion. The lady’s knee appears to rest on a form of a cushion, causing the lower part of the limb to project rearward a little, but not in a too obvious manner. Thanks to her long dress, the real leg and foot are to a certain extent hidden from view. But an observer can see a kind of jerking out of the foot, every time her red petticoat and tucked-up dress behind moved.

‘While feeling some sympathy that a person so young and so beautiful is afflicted by what appears to be a terrible misfortune, it is quietly encouraging to see how she smartly goes about her daily tasks while wearing that wooden leg. She is always brightly dressed, usually wearing a stylish hat with a delicate feather, and with her dress tucked-up, she walks at a good pace, laughing, chatting, and as full of high spirits as if nothing was the matter with her. Alongside two young-lady companions, she walks daily on the coastal promenade that overlooks the shingly beach of the resort. Naturally, it is not good manners for anyone to openly notice another person’s infirmity, and because nobody pays any attention to it her life-affirming sprightliness is unhindered. From the bay window of our apartment, which gives a commanding view of the promenade from one end to the other. This has given me an excellent opportunity to observe how cleverly she manages her wooden limb. But before continuing, it might be best to say something about the other artificial leg.

“The best thing that can be said about ‘leg two’, as I have called it, is that it is an ‘ambitious’ leg. It is a false leg that makes a not very successful attempt to appear to be real. The person who owns this leg is a somewhat unfashionable lady. She is a very dull sort of person who has a permanently sad expression on her face. I’ve heard the remark that she has a face that looks like a smacked arse. But undoubtedly, this lady’s leg had been amputated above the knee, as a result of being seriously injured in some terrible accident. Watching her as she walks along with a halt in her step, I can almost feel the pain that this lady has experienced, her sufferings, of her unfulfilled hopes in life, and her constant discomfort. I can also imagine the trouble that this woman had in finding a good manufacturer of artificial legs and, when she found one, how she looked over an assortment to find one that might be suitable. Can you imagine how she felt when she had chosen a suitable pattern of leg and had to be measured for a leg of the same type? Imagine, also, the lady’s servant coming into the parlour, and announcing, “Excuse me, ma’am, but the man has come with the new leg you ordered.” Next, think of her taking the leg upstairs to her room and trying it on for size! How awkward did she feel when she first heard that stump, stump, as she walked across the floor. It must have taken weeks before the leg became familiar to her and she could wear it for prolonged periods every day.

“Now, I know that I said this artificial leg is to a certain extent a failure, but I have to say that it is more fit for purpose than if it had been an unyielding wooden pin. The opinion I formed, therefore, is that there is a deficiency in the way she walks. While the heel goes down, the forepart of the foot does not fall or take the ground neatly. I am informed that this all depends on the arrangement and easy working of the springs and other machinery of the false leg. You could have a five-pound leg or a ten-pound leg, or even a twenty or thirty-pound leg, according to the nature of the springs, pulleys, straps, and wheel-work it has. For all that I can tell, the leg in question was a five-pound leg, for it does not appear to be heavier.

“One thing is for certain in this matter, however, and that is that trying to get it all done on the cheap is not good. If you want an artificial leg that will look and act as much as is possible like a real leg, my advice would be to not go for the cheapest product and buy yourself the best article available. My father told me the story of a man who had lost his leg in battle. He bought an artificial leg, which appeared to be so real and worked perfectly through the placement and quality of springs, etc. That man was able to ride horses, dance, and do all the things he could do before he lost the leg.

“When you consider the two cases of these ladies with artificial legs that it must strike you, as it did me, that it is all very odd. Not so long ago it would have been no rare spectacle to see old soldiers and sailors with wooden or false legs, but seldom any other person. It was very rare for a civilian to get their leg so badly shattered that they needed amputation, but women in such difficulty almost never occurred. Except on rare occasions, civilians did not get their legs shattered, ladies almost never. The progress of transportation these days appears to have changed all that. Accidents, blunders and sheer carelessness have caused the number of people who need artificial legs, of one kind or another, to grow considerably. Travellers are now in the same bracket as military men when it comes to the likelihood of losing a limb, and it is fortunate that mechanical science continues to keep pace with these disasters. Lately, great improvements have been made in the design and construction not only of artificial legs, but of hands and arms and, with good care and a suitable expenditure, the horrors of mutilation are greatly reduced.

“The modern artificial leg-makers should be thought of as being public benefactors since such titles will not make us less inclined to sympathize with those young ladies who suddenly suffer some sort of calamity that necessitates amputation of the leg and its replacement with an artificial leg. All fashionable ladies take pride in the neatness of their and feet because these are usually the main areas to be criticized. Unfortunately, the acquisition of an artificial leg of any description ends all that. It’s sad to think that there will be no more dancing or flirting, or hooking up with parties of young gentlemen, or hopes of marriage. There is also the personal inconvenience to be thought about, the unbuckling of the leg at night when going to bed and having to hop about or use a crutch when the leg is off. Putting on the leg in the morning and, when you sit down, you always must consider how the leg is to be adjusted. Going up and down stairs, the real leg first at every step, and the artificial leg is brought up behind it. The unpleasantness of ordering boots and shoes, and the still greater unpleasantness of being generally pitied by people.

“These were just some of the thoughts that passed through my mind. But, the one thing that puzzled me was, how did it happen that the young lady with leg number one was always so happy-looking? All my preconceived notions about losing a leg were turned upside down. I began to think how you and your sister would think it an utter calamity if you and your sister were left stumping down the street to church with an artificial leg, even a good ten-pound leg full of springs. But here, to my amazement, there is a sweet, happy young lady going about with a wooden leg of the simplest structure, and she appears not to be affected in any with her misfortune. So, I began to think, that this lady’s conduct is a fine example of philosophy and faithful resignation. She knows full well that she is destined to be lame all her life, and yet she submits to her fate with good grace, putting a pleasant face on the matter. Although deprived of certain hopes of happiness that most girls her age and position have, she has instead learned to overcome her misfortune by simply saying, “Thy will be done.”

“This is the conclusion that I have come to, regarding the young lady, and I will admit that the cheerful manner with which she endures her infirmity does my own spirit good. This poor young girl is a practical example of resignation. It appears that she is saying to me and others, “You pretend to have troubles and tribulations, but look at me! You have been spared all the discomfort of having a wooden leg.” That makes me feel happier than I might otherwise be. So, we learn that Providence, while sending us misfortunes, beneficently sends consolations, and in all the  circumstances we find ourselves we are not without reasons to be thankful.”

The Rebellion of 1641

Part 1

The final English victory over the ‘Native Irish’ in Ulster during the “Nine Years War” (1594 – 1603) gave the English crown control of the entire island for the first time in over five centuries. Sadly, for Ireland and its people the victory also signalled the final collapse of the old “Gaelic Order”. Worse still was that, between 1603 and 1641, King James and his son, Charles I, consolidated their colonial power in Ireland. They achieved this task mainly through a policy of “Plantation”, which simply meant the confiscation of land and subsequently giving it to loyal Protestant co-religionists from England and Scotland.

The Kingdom of Ireland was divided into four provinces. The best land was to be found in the Province of ‘Leinster’ to the east, and the Province of ‘Munster’ to the South. Meanwhile, the western Province of “Connacht”, which was separated from the rest of Ireland by the River Shannon, and the Northern Province of ‘Ulster” were considerably less fertile and remained. Virtually inaccessible. The people in all Provinces were usually to be found clustered together in small rural settlements, which were usually sited around the nearest manorial residence of the local landlord. However, during the summer months, many of the peasant population would gather their cattle and drive them to greener pastures in the highland areas. On these rough grazing pastures, they would build temporary shelters of rocks and sods to shelter their families from the elements.

In the early decades of the seventeenth century it has been estimated the population of Ireland numbered in the region of one million people. In demographic terms the population was divided into four distinct grouping –

1.  The Native Irish

2.   The Old English

3.  The New English

4.   The Scots in Ulster

Newry

The ‘Native Irish,’ were by far the largest of these groups and they lived almost exclusively in rural communities that were traditionally dominated by the leading clan or family, such as the O’Neills, the McCarthys and the O’Briens. Moreover, the ‘Native Irish’ obstinately refused to embrace the new reformed faith, which created deep religious divisions to add to the existing ethnic tensions that already existed between the Irish and the newcomers. But, following the defeat of Hugh O’Neill, Earl of Tyrone, in 1603 the old Gaelic political order collapsed. Hugh O’Neill fled into exile on the Continent, where he was joined by thousands of unemployed swordsmen who found work in the Spanish and French armies. Those of the Native Irish elite who had remained in Ireland had to adapt as best as they could.to the New Order. They, however, detested the colonial system that had been imposed upon them, and they deeply resented the power and influence of the minority Protestant settlers.

There were, nonetheless, a few of the old Gaelic aristocracy, such as Donough McCarthy, who appeared to overcome much of the disadvantages of religious and ethnic discrimination allowing them to integrate into the new colonial society successfully. The heir to estates in east County Cork, McCarthy was able to marry into the leading ‘Old English’ family in the country, the Butlers. With this advantage McCarthy could carefully build up a strong network of friends that spanned the entire religious divide. He succeeded his father, ‘Viscount Muskerry’ in 1641, and took his seat in the “House of Lords” just before the outbreak of the Irish insurgency. The subsequent polarisation of Irish society, however, caused ‘Muskerry’ to choose a side and, in early 1642, he openly declared his commitment to the Catholic insurgents. His principal opponent in the Province of Munster throughout much of the 1640s was Murrough O’Brien, “Lord Inchiquin”, one of the few prominent native Irish leaders to forsake the Catholic religion.

The ‘Old English’ were the second largest demographic group in Ireland and were also the principal landowners in the ‘Kingdom’. They had also suffered mistrust and discrimination because of their refusal to abandon their Catholic faith. This group were descendants of the original ‘Anglo-Norman’ colonists and had, for the most part, supported the Tudor conquest and fought against their traditional enemies, the ‘Native Irish’. The King, however, retained his predecessor’s policy of excluding them from government posts, appointing instead the more reliable though unashamed rapacious English Protestant officials who soon began to intrigue among themselves to gain control of the big, landed estates. The ‘recusancy fines’ which were imposed upon those who failed to attend the Protestant services were only a sporadic irritant. The process of ‘Plantation’ in Ulster and elsewhere, although it was mainly directed against the native Irish, succeeded in causing many of the ‘Old English’ families feeling vulnerable about their own land holdings. The ‘Old English’ also dominated the big urban centres of Ireland and, with the exception of the colonial capital, the newly created ‘Plantation Boroughs’ in the Province of Ulster. Only a handful of merchant families monopolised civic power in the land, growing wealthy on trade with the surrounding countryside and the Continent. At the same time, each town jealously guarded its local autonomy from any outside interference, and traditionally excluded the native Irish from residing within the defensive walls of the settlement. But, many of the big cities, however, such as Waterford, Limerick and Galway joined the Catholic insurgency during the 1640s and would subsequently organised the most effective opposition to Oliver Cromwell and his ‘New Model Army’.

At the pinnacle of Catholic ‘Old English’ society Ulick Bourke, Earl (and later) Marquis of Clanricarde, who owned vast estates in Connacht. He enjoyed close relations with the town of Galway, one of the busiest trading ports in the country. His step-brother, Robert Devereux, was the Earl of Essex and the future commander of Parliamentary forces. In fact, it was through the intercession by Essex that ‘Clanricarde’ was appointed to the English ‘Privy Council’ in 1641, and Lieutenant of the town and County of Galway in Connacht. He was, therefore, one of the very few Catholics to hold public office at this time. Bourke returned to Ireland in September 1641, on the eve of the Catholic uprising. Although the vast majority of the ‘Old English’ aristocracy subsequently sided with the Catholic insurgents, Bourke remained loyal to the Stuart Monarchy throughout the 1640s. There was, however, another leading Catholic nobleman, James Tuchet, the Earl of Castlehaven, whose father, an English Lord, owned estates in Leinster and travelled to Ireland at the same time as ‘Clanricarde’. He pursued a military career on the Continent, before he joined the Catholic insurgents in Ireland. Although many of his co-religionists were to suspect him of holding royalist sympathies because of his English connections, Tuchet proved himself to be an energetic cavalry commander, and would be one of Cromwell’s most implacable opponents.

The Protestant people living in Ireland made up the third and fourth demographic groups that have been listed. The ‘New English’ group consisted mostly of soldiers and administrators who had settled in Ireland on confiscated lands taken during the ‘Tudor Conquest’ from Catholic Irish rebels in Leinster and Munster. From 1610 the English government sponsored a ‘Plantation’ scheme that redistributed the lands that had been seized from Hugh O’Neill and his northern allies and shared among thousands of Protestant migrants from England, alongside even greater numbers of settlers from Scotland. Although there were tensions that existed between the ‘New English’ and the Scots, their common fear of the Catholic Irish kept such tensions very much as secondary causes for concern. Except for a few centres such as Derry, Enniskillen, and Carrickfergus, the vast majority of the settler population lived in relatively small fortified settlements, constantly afraid of the threat to their security from the various bands of native Irish outlaws sheltering in the woods, bogs and mountains of the Province. Cork, Kinsale, Bandon and Youghal formed the back-bone of the ‘Munster Plantation’. Many of the original Protestant ‘Planters’ from the 1580s had either been killed or driven out of the country during the “Nine Years War” but the settler population soon rose in the aftermath of the rebel defeat, and by 1640 they numbered in excess of 20,000, mainly from the southern and western counties of England.

Two of the leading ‘Planter’ families were the Cootes and the Boyles. Sir Charles Coote fought in the “Nine Years War”, acquiring estates for himself in Connacht as a reward, and he officiated in a member of important administrative position for over forty years. He was violently anti-Catholic and an aggressive advocate for further English plantations. Sir Charles earned for himself a deserved reputation for brutality and was eventually killed during a skirmish with the enemy in May 1642. His eldest son, also called Charles, proved to be an equally uncompromising opponent of the Catholic insurgents and commanded forces that were loyal to the English Parliament in efforts to pacify the West and North of the country.

Meanwhile, Richard Boyle, the Earl of Cork rose from humble origins in England to become one of the largest landowners in Ireland. Already and old man by the outbreak of the rebellion in 1641, he died in 1643. One of his younger sons, Roger, Lord Broghill, played a key role during the wars and fought alongside Cromwell during the later stages of his conquest of Ireland. Roger Boyle, like Coote, needed little encouragement to take up arms against his Catholic neighbours. Also, like Charles Coote, Roger showed no mercy to those who opposed him.

The leading Protestant family in Ireland at this time was not a new arrival, but the head of the most important ‘Old English’ family in Ireland known as Butler. He was raised in England as a ward of the Royal Court in a strict Protestant household. The young James Butler, the future Earl of Ormond, enthusiastically embraced the new faith and resisted all the pleas from his extended family asking him to revert to Catholicism. He remained a deeply controversial figure across the religious divide in Ireland, but he retained the unswerving confidence of King Charles I. It was due to this fact that James Butler kept his command of the royalist armies in Ireland for much of the 1640s, and he co-ordinated the military resistance within Ireland against Oliver Cromwell at the end of that decade.

While many of the ‘Native Irish’ looked abroad for a leader, the ‘Old English’ elite, for the most part, placed their hopes in the Irish Parliament, whereas major landowners and representatives of the big towns they retained a powerful, if no longer dominant, influence. Through Parliament they sought to safeguard their landholdings, mitigate the worst excesses of religious discrimination and regain some influence in government circles. But, the crown’s failure to implement the ‘Graces’, which were areas of concessions to Irish Catholics, caused great resentment and intense bitterness among the Irish Catholic population. Over the next ten years there followed a traumatic time for the Catholic elite, both ‘Native Irish’ and ‘Old English’. The situation worsened after Thomas Wentworth was appointed to the commanding position of Lord deputy in Ireland. This man’s increasing use of arbitrary powers, apparently with the King’s full support, negated any remaining influence that the Catholic elite held over the ‘Native Irish’, or in Parliament. Moreover, Wentworth’s continuing policies of ‘Plantation’ now began to threaten the retention of their estates. The time for the Catholic Irish to rise up against what they perceived to be tyranny was not far off.

Part 2

In 1641 the Puritan Parliament in England went as far as to decree the absolute suppression of Roman Catholicism in Ireland. The main cause for Parliament taking such a step was the effort begun by dispossessed Gaelic-Irish Lords in Ulster to recover those lands that had been confiscated from them in past years. Very quickly this effort by the local Irish of the north to have their ‘stolen’ lands restored to them became an alliance of all Catholic people in Ireland, whatever their origin, to rise up against this persecution. As a people they were determined that their religion should be preserved, and, at the same time, they would defend their rights and property under the monarchy and within the constitution. In this insurrection both the ‘Gaelic-Irish’ and the ‘Old English’ joined together to form what became known to Ireland’s history as the “Confederation of Killarney”.

Although there are many who refer to the original uprising in the north as “The Great Rebellion of 1641”, I prefer to see the event as being more of an insurrection by a dissatisfied people. In most instances those who prefer to call it a ‘Rebellion’ support their claim with various stories of massacres and bloody atrocities on the part of the ‘Native Irish’ alone in a concerted effort to mark an entire people. Even now, in the twenty-first century there are certain groups who continue with these contentious charges to maintain division and animosity among the people for their own political sectarian motives. This, however, this not an attempt to portray the Insurrection of 1641 as being less of a struggle than it was and there was bloodshed on both sides, just as there has been in all the popular uprisings in Ireland’s history that attempted redress long-standing grievances. Without doubt, there were many crimes committed during this insurrection, which must be deplored and condemned by everyone.

Torture

Much has been written about the brutal atrocities allegedly committed by Catholic Irish insurgents by men such as Walter Harris, Milton, Borlase, May, Rushworth, Cox, Carlyle, and Froude. In the years since the insurrection these so-called historians have concealed what is the true story of the struggle. Many of the alleged massacres appear to be nothing more than made-up stories without any basis in truth. For the most part these reporters relied upon the depositions taken from alleged eyewitnesses to the events, which were preserved for future generations and are visible on-line at present. Since the beginning of the twentieth century modern investigative historians have studied these depositions in depth and have recognised many of them for what they were meant to be i.e. An attempt by the English authorities of the day to blacken the name and reputation of those Irish Catholics for all time. Instead of furnishing proof of bloody massacres and atrocities the depositions highlight the fact that many of the charges are both baseless and malignant. But, for the moment let us look at how the fuse was finally lit.

On Friday 22nd October 1641 Sir Phelim O’Neill, the respected Catholic landowner, justice of the peace, and Member of Parliament for the borough of Dungannon in County Tyrone, decided he would pay a visit to his neighbour, Sir Toby Caulfield, Governor of Charlemont Fort in the County of Armagh. Without warning, the men accompanying O’Neill seized control of the fort, imprisoning the startled Sir Toby who was to die later in the custody of the insurgents. This unexpected action was the match that lit the fuse of a war that would last for more than a decade and result in the death of over one-fifth of the Irish population. Although Sir Phelim belonged to the powerful and influential O’Neill family, which had ruled over Ulster for centuries, but in many ways, he was not the typical example of a ‘rebel’. His father Turlough Og, had fought for the English crown during the “Nine Years War” and his son, Phelim, received estates in the ‘Ulster Plantation’ as one of those that the crown declared to be “deserving Irish.” Although he had been raised in the Protestant faith as a ward of the English Crown, Phelim returned to Ireland in the 1620s where he reverted to his native Catholicism.

For over a decade, he played a leading political and social role in the local Ulster community and, outwardly at least, he appeared to have assimilated well into colonial society, and was knighted in 1639. As it was with all Irish Catholics, however, O’Neill was still subject to sporadic religious persecution, and resentful of the power and influence carried by the Protestant newcomers. Moreover, he struggled to maintain his family’s estates and, by 1640, he owed the then enormous sum of £12,000 to creditors in Dublin and London. His rank and position in Ulster quickly attracted the attention of similarly disgruntled Catholic landowners, such as Philip McHugh O’Reilly and Lord Conor Maguire, who were anxious to gain his support for a pre-emptive strike against what they considered to be a hostile colonial administration. They had been impressed by the success of the Scottish Covenanters, they sought to gain control of the Kingdom and negotiate with the King from a position of strength. Sir Phelim now allowed himself to become gradually entangled in the complex series of plots that developed over the summer of 1641, involving not only the Ulster Irish but also the ‘Old English’ grandees from that area of Ireland known as ‘The Pale’.

The Ulster Irish envisaged an assault on two fronts with Sir Phelim targeting Charlemont and other key points in southern Ulster as a means of preventing Protestant settlers in the north of the Province from linking up with forces that would undoubtedly be sent from Dublin. At the same time, Lord Maguire’s men would storm Dublin Castle, paralyse the government and gain access to the state’s vast store of weaponry. Successfully rallying thousands of followers to his banners, Sir Phelim executed his part of the plan to perfection. In Dublin, however, a companion of Lord Maguire, Owen O’Connolly, managed to slip away from his companions the night before the planned attack and alerted the authorities in the capital. Acting quickly the authorities rounded up the conspirators, including Maguire, who was subsequently executed in London. Maguire’s failure in gaining control of Dublin left the Ulster insurgents facing the grim prospect of a massive retaliatory action by well-armed government troops.

Within a few days, however, the limited strike that had been envisaged by the leaders of the insurgency sparked widespread unrest in the land, with reports of attacks not only in Ulster, but in North Leinster as well. By the end of 1641, less than two months after O’Neill seized Charlemont fort, the violence had spread to south-west Munster, the furthest point geographically in Ireland from the source of the initial rising. the conspirators, for the most part, belonged to the landed gentry and who were motivated by a mixture of fear, resentment and financial worries. Disillusioned with the existing discriminatory political system they, nonetheless, professed their loyalty to the King, and claimed to have acted in self-defence against the unjust policies enforced by the colonial administration in Dublin.

In his book, “The History of the Presbyterians in Ireland,” the Rev. James Seaton informs us that – “Sir Phelim O’Neill of Kinard or Caledon, in the County Tyrone, engaged to commence the insurrection in Ulster, on the same Saturday by the seizure of its chief places of strength. He was especially charged with the capture of Derry: his relation Sir Henry O’Neill was to be urged to surprise Carrickfergus; and Sir Con Magennis, his brother-in-law, to seize Newry. The Protestants were to be taken and imprisoned with as little violence as possible; and agreeably to the King’s Commission, the Scots were to remain unmolested.”[1]

The administration in Dublin had reacted ferociously to the news that a revolt had broken out in the North of the country and by their action exacerbated an already explosive situation. The day after the rebellion had began in Ulster the Lords Justices, Sir William Parsons and Sir John Borlase (Father of the historian Edmund Borlase) issued a proclamation blaming the disorder on what they called “evil affected Irish papists,” without any distinction being made. The Catholic Lords of “The Pale” were deeply angered by the administrations action and, following complaints made by them, there was a grudging retraction of the proclamation six days later. Although they now identified the Ulster-Irish as the chief culprits in the uprising, their actions had done little to assuage the fears that these Catholic Lords held about the possible heavy-handed tactics that Dublin might just employ in their response to the insurrection. The subsequent refusal Lords Justices to provide these same Catholic Lords with sufficient arms to protect their estates from the Ulster insurgents merely reinforced the general sense of grievance that was felt by all those Catholics not yet involved in the uprising. The insurgents, however, restricted their actions in those first weeks to the theft and destruction of property from Protestant settlers. The evidence that survives does suggest that relatively few people died during these opening weeks, despite the so-called ‘evidence’ produced by some parties after the events.

In early November, Sir Phelim published a proclamation that was allegedly issued by the King, Charles I, authorising Irish Catholics to take up arms on his behalf. This sensational document, although later exposed as a forgery, appeared to give a veneer of legitimacy to the actions of O’Neill and his followers. This, combined with the early successes achieved by O’Neill and his forces, began to attract a growing number of people to his banner from every rank in society. To the ranks of the insurgent forces came small tenant farmers, landless labourers, and notorious outlaws among many others. Most of these men had been drawn to O’Neill’s cause simply to be on the side that appeared to be winning. The local Catholic landowners had become anxious in the wake of the uprising, fearing that there would be a complete breakdown of law and order, and they rapidly assumed command of the insurgents in their areas. But, despite their best efforts, the landowners began to find it increasingly difficult to maintain any control of the rank-and-file supporters. Most of these men had been embittered by long-standing grievances and more recent economic hardships which they blamed on the Protestant newcomers. It wasn’t long, therefore, until the insurgents began targeting the ‘Planters’, particularly in the Province of Ulster.

After suffering several set-backs against government forces in various places, some of the insurgent groups began to adopt a more violent attitude towards their targets. Their initial efforts to drive a wedge between the Scots and English settlers, by limiting their attacks to the latter group, had proved to be unsuccessful and impossible to sustain as the disorder spread throughout the Province. Terrified Protestant settlers felt themselves exposed and vulnerable to attack from their Catholic neighbours, and they fled their homes for the relative safety of the nearest garrisoned town. From there many of the refugees would continue south toward the capital, Dublin. The journey south, however, was filled with danger as the insurgents would frequently attack the defenceless convoys that moved slowly along the road. Men, women and children would be stripped of all their clothes and possessions. Exposed to the harsh winter weather without food, or shelter many of these civilian victims would die by the side of the road.

Meanwhile, in the south of the country, the opening weeks of the insurgency had witnessed brutal and indiscriminate reprisals by the commanders of the ‘colonial’ forces. Sir William St. Leger, the President of Munster, and Sir Charles Coote in the Province of Leinster horrified the ‘Old-English’ communities in those places. St. Leger launched a widespread and bloody offensive across the southern part of the country. Indiscriminately executing large numbers of Catholics, including some of the landed gentry, whether or not they supported the uprising. Whatever the initial intention of the Dublin administration, Coote and St. Leger, the escalating conflict effectively gave them the ideal excuse to confiscate the most lucrative Catholic estates that still survived in Ireland. It was the fulfilment of a policy long favoured by many of the administration’s officials in Dublin.

On the first day of the rising the insurgents successfully captured the town, port and castle of Newry by surprise, which meant that little blood had been shed by either side. It was, however, the beginning of a ‘propaganda war’ that still has ramifications today, almost three hundred and eighty years after the events. A certain Dr. Seaton Reid tells us that when the town of Newry was taken by surprise, by the rebels, fifteen of the local townspeople were hanged. However, Dr. Reid used the depositions of alleged eye-witnesses to make such claims, without recognising them to be little more than hearsay evidence. He states – “On the same eventful day, Sir Con Magennis, at the head of the Magennis’s and the McCartans, led by a Father Crilly, surprised the town and castle of Newry. The Governor, Sir Arthur Tirringham, very narrowly escaped but the entire garrison were captured and disarmed, and fifteen of the townspeople hanged.”[2]

Another rabid anti-Catholic reporter, Walter Harris, for some unknown reason made no propaganda from the alleged sufferings of the Protestant inhabitants of Newry. As a matter of fact, Harris makes no mention of any executions around or within the town of Newry at this time. Yet another self-proclaimed historian of the period and Protestant Churchman, Dr. Knox, seems to mix up events in Newry with what was alleged to have happened in Armagh the following May. He reported the charge of murder in the following manner – “Sir Con Magennis attacked and took the castle and town, destroyed the church, and put many of the inhabitants to the sword.”

[1] The History of the Presbyterians in Ireland, Rev. James Seaton Reid D.D., 1867

[2] The History of the Presbyterians in Ireland, Rev. James Seaton Reid D.D., 1867

Mass Rocks of Ireland

Keeping the Flame of Faith Alight

The ‘Mass Rock’ is a structure that is peculiar to Ireland. It is classified as “a rock or earth-fast boulder used as an altar or a stone-built altar used when Mass was being celebrated during Penal times (the 1690s to 1750s AD), though there are some examples which appear to have been used during the Cromwellian period (1650s AD). Some of these rocks/boulders may bear an inscribed cross” (The Archaeological Survey Database of the National Monuments Service for Ireland). They are, for the most part, located in isolated places, because such locations were especially sought so religious ceremonies, such as the Catholic Mass, could be celebrated by the faithful. Such rites had been prohibited as a result of Oliver Cromwell’s decimation of Ireland and the ‘Penal Laws’ enforced after William III’s victories at the Boyne and Limerick. Bishops were banished from Ireland and priests had to register with the authorities to preach, which made the practice of Roman catholicism both difficult and dangerous during these years with ‘Priest Hunters’ being employed to seek out and arrest unregistered priests.

In Irish, the name given to a ‘Mass Rock’ was Carraig an Aifrinn. Other names associated with sites where Mass was celebrated in Penal times include Clais an Aifrinn meaning ‘Mass Ravine’, Páirc an tSéipéil or ‘Chapel field’, Faill an Aifrinn or ‘Mass cliff’, Leaca na hAltora indicating a flat stone or rock altar, Cábán an Aifrinn or ‘Mass Cabin’, Cnocan na hAltorach meaning ‘small hill of the altar’ and Gleann an Aifrinn indicating a ‘Mass Glen’. In many instances, the ‘Mass Rock’ was a stone taken from a ruined church and relocated to an isolated rural area, and a simple cross was carved on top. Because the practice of the Roman Catholic Mass and other rites were illegal, the services were held at random times and places with the parishioners having to spread the word from neighbour to neighbour. By the late 17th century these rites of worship had been generally moved to thatched Mass houses, and the ‘Mass Rock’locations became used as places where the local faithful could make their devotions on the feast day of the patron saint of the parish.

Penal Mass

In those dark days of the ‘Penal Laws’ and persecution, the ‘Mass Rocks’ were landmarks for the local Catholic community, but were hidden away from the prying eyes of the authorities and are, therefore, by their very nature, difficult to find. Nevertheless, In Ireland, the locations of these ‘Mass Rocks’ of the Catholic faith remain important religious and historical monuments that provide a tangible and experiential link to the Nation’s heritage and tradition. During his visit to Ireland in 1979, the Pope recognised the continuing importance of the ‘Mass Rock’ as a reminder of the past persecutions that the Irish people faced and, even today, the Mass continues to be celebrated at some of the ‘Mass Rocks’ that are spread throughout the country.

The ‘Penal Laws’ were imposed on the Roman Catholic population of Ireland by the ruling British during the seventeenth and early eighteenth centuries. The reformed Christian faith (Protestantism) was the established faith of those areas controlled by the British Crown and an effort was made to force the Irish Catholic majority to abandon their faith and replace it with the new reformed faith. as a result, the ‘Laws’ enacted against Catholicism were very restrictive and had a long and lasting effect on the daily life of Irish Catholics, which continues to this day. These restrictive laws included –

            Restrictions on how children of Catholics were educated

            Banning Catholics from holding public office or serving in the army

            Expelling Catholic clergy from the country, or executing them

            Taking the land and distributing it among British Lords

            Dividing inherited land equally between children, to reduce land size held by individual Catholics

            Excluding Catholics from voting

            Catholics banned from inheriting Protestant land

            A ban imposed on the celebration of the Catholic Mass.

In Ireland, the Catholic faith was banned by the English invaders under Cromwell’s leadership in 1649. With puritanical hatred, the churches were desecrated and closed, and a bounty of ten pounds was placed on the head of every priest. ‘Priest Hunters’ were employed to seek out and arrest Catholic priests, who were subsequently hung, drawn and quartered by the authorities. Moreover, any person caught hiding or giving sustenance to a priest would be hanged immediately. But the faith was strong among the Irish people, and Sunday was still the day when you were obliged to obey the word of God rather than the laws of the English government against what was seen as the ‘True Church’. Often rising from their beds in the middle of the night the family prepared themselves for a long, cold, silent walk in the darkness they would follow narrow, almost hidden trails towards mountains, forests, or bogland, where they would disappear from sight among thickets, trees, and bushes. In this hidden place Irish men, women, and children would kneel on the ground before a massive rock, while others would stand guard, watching for the approach of English troops. A curtain of sorts would be pulled around this makeshift altar, from behind which could be heard the voices of a man and a boy preparing to celebrate the Mass. On the altar would be placed a book, a tablecloth, wine, water, and bread, but none could see those making the preparations and, therefore, could not be forced to identify the person offering them the Eucharist.

Silence prevailed in the darkness with the cries of young children being muffled by the hands of their mothers, while the Mass continued. After the consecration, a line forms quietly behind a protruding rock near the sanctuary curtain. Each takes a turn kneeling on the cold stone, as a voice says, “Corpus Domini nostri Jesu Christi custodiat animam tuam in vitam aeternam. Amen.” A hand reaches out from behind the veil and places a Communion Host on every tongue. The, After the reading of the Last Gospel, most scatter in different directions to escape detection. A few stay behind to have their confessions heard. Afterward, only a boy and a man remain, hiding any evidence of what occurred. With the man’s blessing, the youngster heads off into the woods. Finally, the man, his priest’s kit stowed safely under his arm, slips into the forest, disappearing like a thief in the night. Such places are scattered throughout Ireland and are often found hidden deep within lush, green forests in remote mountain areas. Ramblers and adventurers occasionally stumble across what appear to be ancient open-air amphitheaters that have been carved into the mountainside and are the remains of Penal Mass sites and represent the vicious persecution of Irish Catholics by English Protestants from 1536 to 1829, during which the Faith was outlawed and priests hunted down like criminals. It was in these places that the Mass was celebrated in secret for the faithful during several periods in Irish history. But it was at these Mass Rocks that the light of the Faith was kept lit, even in the darkest of times, and for many Irish people these sites still represent ‘Holy Ground’.

England’s long and torturous persecution of the Irish began when Pope Adrian IV bestowed Ireland on King Henry II in 1155 after the King promised to reform the Church there. Almost four-hundred years later King Henry VIII broke with the Church of Rome and launched a terrible attack upon the Catholic Church under English control. In 1536 the Irish Parliament followed the Parliament in England by enacting the ‘Act of Supremacy’, which made Henry head of the Church and brought the Protestant Reformation to Ireland. Many of the Irish chieftains accepted this new situation, but the Catholic clergy and the majority of the ordinary people of Ireland rejected the ‘Act’. After Henry’s death and the succession of his son, Edward VI, the English Church began to attack the Catholic Faith in two main areas. Belief in ‘transubstantiation’ was declared a heresy and was punishable by death, and this attack upon the Holy Eucharist gave parliament courage to pass laws that would exterminate the Mass from England, and from Ireland. This assault, however, was interrupted with the accession of the Catholic Queen Mary, Henry’s daughter. It was a sign of hope when she came to the throne and repealed the ‘Act of Supremacy’ in 1554 and began punishing those who had spread the ‘heretical teachings’ of Protestantism throughout her kingdom.

Unfortunately, Mary’s reign was a short one and in 1558 she was succeeded by her Protestant sister, Elizabeth. The ‘Act of Supremacy’ was reinstated and Queen Elizabeth was made Supreme Head of the Church in England. The great effort to make England a Protestant country continued, but all efforts to remove the religion and culture from Ireland was greatly resisted. Undeterred, the Queen commanded that the Irish be brought under control and submit to her authority, allowing the Protestant religion to replace the Catholic faith of the people. She was, furthermore, prepared to use the strongest measures to enforce her will, including the gibbet, the rack, the axe, and the sword. In 1560 the Parliament in Dublin was persuaded to pass the ‘act of Supremacy’, making Elizabeth head of the Irish Church, and the ‘Act of Uniformity’, abolishing the Mass. Any person that continued to accept the Pope’s claim to spiritual jurisdiction in Ireland was considered to be a traitor, and any priest that was caught saying Mass would equally receive severe punishment for their treachery. In addition, any Catholic who refused to attend the new Protestant services would be subject to severe financial penalties for their disobedience.

Elizabeth and her advisers were convinced that the surest way to eliminate the Mass from the religious life of the Irish was to eliminate the priests who served them. But, despite imprisoning, starving, torturing and executing these men, the English authorities could not stop the tide of new priests rushing to replace them from various seminaries established in Europe. Young Irish men wanting to train for the priesthood attended seminaries in France, Italy, and Spain that were specifically set up to provide priests for the persecuted Catholics of Ireland. In the knowledge that their lives would constantly be in grave danger, these men returned to Ireland. It was the zeal and determination of such men that brought them to the fore as leaders of the great ‘Counter-Reformation’ that would recover Ireland and other nations for the Catholic faith.

Those priests returning to Ireland now found an ‘underground’ network of supporters ready to assist and sustain them in their work. They hid the priests in their homes and provided them with all their materials needs. By using secret places and subterfuges these priests were able to offer the sacraments to the faithful in various private houses. However, there arose a need for places where the sacraments could be delivered to larger groups of people, and thus arose the use of Mass Rocks. Because of the continuing persecution of all Catholics, the banned sacraments would have to be celebrated outdoors on some remote mountainside or field. In secret, these places were prepared and the faithful were clandestinely notified of their location, where they would have their Confessions heard, celebrate Mass, and receive the Blessed Sacrament. The practice spread quickly throughout Ireland and almost every parish in Ireland can lay claim to a Mass Rock from these times, especially in Northern Ireland where the ‘Plantation’ of farmers took hold. As you can imagine, these secret locations varied. They were far from the main roads, hidden on rugged mountainsides, or in rough wooded glens, or even in noted landmarks like the ruins of forts, abbeys, and churches. Many locations were sited near streams so that no tracks would be left for the enemy to follow. At the same time, however, some locations were close to one another so that the priest and people could move during bad weather to give respite from the elements. There were some locations, also, that were hidden away in naturally formed grottoes, while nearby others were ‘holy wells’ that might be used for baptisms.

By the end of the sixteenth century, Protestantism had become the established religion of  England. While, in Ireland, it was clear to the authorities that all their attempts to impose the new religion were a failure, because of the strength of local resistance. Queen Elizabeth was succeeded after her death by James VI of Scotland, who became James I of England in 1603. Under the rule of James, and his son, Charles I, despite the latter’s efforts to seek toleration for Catholics, there was little improvement in the lives of Irish Catholics. But, after the defeat of English forces at the ‘Battle of Benburb’, the Irish people once again gained a taste of religious freedom and their ‘Mass Houses’ were tolerated and the priests were permitted to go about their business without hindrance. This, however, was only a brief respite and quickly ended when the rabidly anti-Catholic Puritans took control of the English government, and the subsequent arrival of Oliver Cromwell to Ireland in 1846 heralded the greatest onslaught yet on Irish Catholics. They were to be shown no mercy under Cromwell’s rule, with entire towns razed to the ground and populations massacred. There were entire areas of fertile Irish land confiscated and given to Cromwell’s soldiers, Protestant adventurers and farmers, and Cromwell’s stated aim was to ensure that there would be no Catholic Irish east of the Shannon River. He gave them the option of going “to Hell or to Connacht.” All Catholic clergy were ordered to leave Ireland and put to death if they refused alongside any who would give them shelter. As a result, it is said – “To such an extent was the persecution carried that Catholic churches were soon in ruins, a thousand priests driven into exile, and not a single bishop remained in Ireland but the old and helpless Bishop of Kilmore.” Mass Rock 5Again, the use of ‘Mass Rocks’ became common and the faithful kept watch for the approach of ‘Priest Hunters’ and English soldiers. there were occasions, however, when the soldiers came, catching the worshippers unawares as they prayed and slaughtered them, splattering the blood of men, women, and children across the makeshift altars.

When the ‘Williamite War’ in Ireland came to an end after the Battle of the Boyne in 1691, the subsequent ‘Treaty of Limerick’ promised Catholics the freedom to exercise their religion, but very soon afterward the Protestant Lords and lawmakers tore up these guarantees. They persuaded the King, William of Orange, that implementing a substantial number of anti-Catholic laws, known as the ‘Penal Laws’ were the only way to subdue the native Irish. Some of these laws have been outlined above and under their authority, the Catholic faith was banned and the priests exiled under pain of death. Life was not much better for the ordinary Catholic Irish who could not teach or attend Catholic schools and were excluded from serving in Parliament, the legal profession or the armed forces. They could not vote, carry arms, own a horse worth more than five pounds, and could not act as a guardian or marry a Protestant. More importantly, they could not acquire land or hold a mortgage, but if the wife or son of a Catholic should become Protestant all things changed in their favour.

There have been many thoughts about what purpose the ‘Penal Laws’ actually served. Some have argued that they were not intended to exterminate Catholicism but to neutralise them as a political threat to the Protestant ascendancy in Ireland. Others have argued that their purpose was, in fact, to eliminate Catholicism from Ireland. Nevertheless, both parties agree that the ‘Laws’ failed in part because of the remarkable tenacity of the Catholic clergy and laity, and to the difficulties encountered in enforcing them over a period of time when sectarian passions grew and then fell away. It is my opinion, however, that the Protestant Ascendancy in Ireland had intended for the ‘Laws’ to completely eradicate Catholicism but, because of the resistance encountered, were forced to settle for them being a support for their own power and privilege. Meanwhile, renewed oppression caused to adapt once again. ‘Mass Rocks’ became the centre of worship and, because they were denied official education, young Irish Catholics were taught literature and religion in secret hedge schools that were often taught by fugitive priests. At the same time, the Irish Catholic peasantry formed themselves into secret agrarian societies to protect themselves against the Protestant landlords and their punitive rents.

The people again attended the ‘Mass Rocks’ to receive the sacraments and have their faith sustained. Ordinations were also held in such places, despite the prohibitions, when Bishops with several other attendees laid hands on the priests to avoid the discovery of member of the Catholic episcopacy. These leaders of the Church would wander on foot, dressed in rough clothing that made them almost indiscernible from the peasantry among whom they lived, ate and slept in broken down turf cabins, or holes in the ground covered with turf roofs. Masses were now often confined to the secret ‘Mass Rocks’ in lonely valleys or the hidden places on the hillsides, and once again these places proved to be essential in sustaining the ‘old faith’ in Ireland. By 1730, the active persecution of Roman Catholics in Ireland had greatly decreased and it became clear, even to the most hardened Protestants in the land, that the ‘Penal Laws’ had been a total failure. In 1829 ‘Catholic Emancipation’ came to Ireland and the faithful were finally permitted to use their ‘Mass Houses’ without fear. But, even after emancipation, the ‘Mass Rocks’ continued as the main places to celebrate the sacraments because many of the major Protestant landlords refused to allow Catholic churches to be built on their property. Interestingly, ‘Mass Rocks’ are undergoing a bit of a revival as people visit them as a place of pilgrimage and pray there for those men, women, and children who kept the faith alive in our beloved Ireland.

For any who would like to read more about this particular subject I would recommend ;

S.J. Connolly, Religion, law, and power: the making of Protestant Ireland, 1660–1760 (Oxford, 1992).

P. Corish, The Catholic community in the seventeenth and eighteenth centuries (Dublin, 1981).

H.A. Jefferies, ‘The early penal days: Clogher under the administration of Hugh MacMahon (1701–1715)’, in H.A. Jefferies (ed.), History of the Diocese of Clogher (Dublin, 2005).

The Toll – Man’s Tale

A Story of Old Dublin

Turnpike

Some of you may have heard about the ‘Turnpike Roads’ that ran through Ireland until the middle of the nineteenth and they were always accompanied by a toll-bar, something similar to the modern toll-bars on the various motorways that fan out over Ireland. At one toll-bar on the western side of Dublin there was a ‘Keeper’ who lifted the tolls and was known to all in the neighbourhood as ‘Posh Paddy’. The prefix was given to him because of his pure and polished dialect, which was unusual in a man social status. He had been, however, from childhood until his hair had turned grey,  in the service of an English family, who had inherited and constantly resided in a handsome estate in his native County in Meath. It was through their good offices that he had been appointed to this important office of trust, where Jimmy Hollis made his acquaintance and wrote this story.

“Posh Paddy was one of my earliest friends, though I never knew nor asked what the man’s surname was. His toll-house stood alone on the country road outside Dublin, which was expanding at great speed. But when I first met him there was no building in sight but the school, at which I, and some forty other local children were supposed to be educated in the ways of the world by the elder brother of our parish minister. Although he was a kind and conscientious teacher, the toll-house was much more attractive to our young minds than a strict church school. Paddy had proved himself to be a great friend and confidante to all the boys, settling disputes among us, made the best bats and balls for us, and taught us a wide variety of new tricks in how they could be used, occasionally bestowing upon us boys good advice that were soon forgotten. He told us that he had chosen not to marry, because he was convinced that all women were nothing but trouble to a man. But Posh Paddy was a man with a sense of rustic piety, and was both fearless and self-reliant, and he was a man who enjoyed solitude or company with equal measure. Never had I seen him look downhearted, or walk with his shoulders sagging, and he was never sick, or in any way out of sorts. Everyday he could be seen performing his own his own domestic duties with a thoroughness that was practiced by few  housekeepers, while still faithfully carrying out his duty as the guardian of the toll-bar, allowing no man to pass without paying his fee. I can recall the sadness I experienced when I had to leave that particular area and begin employment in my uncle’s law practice in the port of Waterford. It was only a few years later that I received the startling news that ‘Posh Paddy’ had resigned his office and had left, but no one knew where he had gone.

 

Dublin Turnpike Toll Booth

Hard years of work had passed, which saw me successfully complete my own law studies, and I was requested to visit a gentleman landowner outside Wicklow to conduct some work on his behalf. This gentleman was well known for his kitchen-garden, and was famed for growing fine ‘Jerusalem Artichokes’ that I had a great desire to see for myself. It was while he was escorting me through this large kitchen-garden that I noticed an elderly gardener, who was at hard at work with rake and hoe, and as I looked closer I recognised the man to be my old friend ‘Posh Paddy’. The years since I had last seen him had caused his hair to grow quite grey and his face was much more grave in its expression. Undoubtedly, the years had altered my appearance, but Paddy immediately recognised me. It was clear from his expression, however, that he had no wish to be recognised in the presence of the gentleman landowner, who was one of those men who enjoyed supervising every area of his estate. It was while he was explaining everything about his famous artichokes that he was brought a message, which summoned him back to the house. Excusing himself politely he left me to admire the rest of the garden on my own and in my own time. He was scarcely out of sight, however, until I was by the gardener’s side. “Paddy, my old friend,” I said as I warmly grasped his hand, “I am glad to see you once again. How has the world been treating you these last years?”

“They have treated me pretty well, Master James,” said Paddy as he returned my handshake with equal warmth. “I am glad to see you once again, and salute your very good memory. On many occasions the other boys have passed me on the street without acknowledgement. I have often wondered how the others all turned out?” Paddy immediately began to ask about my schoolmates and old neighbours, and I was able to answer that some had gone to pastures new, that some had married and that, sadly, some had died.

Finally, I plucked up the courage to ask him the reason for his sudden resignation. “Paddy, now that you have exhausted all my news and we have had an opportunity to renew our friendship, will you tell me the reason for you leaving the toll-house? Surely, that was better paid and more comfortable employment than this?”

“Ah, sure, Master James, you know what the old proverb says – ‘A Change is as good as a rest.'”

I knew that he was just trying to put off having to explain his reasons to me, but I was not to be evaded. “Now, Paddy, that’s not an answer, and you are much more steady than to depart on a whim. Tell me the truth as a friend and be sure that if there is anything in your story that you wish to remain confidential it will remain so. You know that I am a person that can keep a secret. Was it a woman, Paddy? Are you married yet?”

“Not at all, Master James,” my old friend said with a sigh of relief. “But it is an odd story and one that I don’t really want to tell. It has, however, been pressing-in on me this last while, and I always found you to be a discreet person. Now, the master will be away for a while checking the food and the drink that has been chosen for the dinner, especially when there are several notables invited, as well as yourself. While he is gone, then, I will tell you why I chose to leave the toll-house, but never mention one word to anyone of what I am about to tell you.”

So, the following is Paddy’s story in his own words, or as well as I can remember them after all these years –

“The family, in whose service I was raised, lived on their estate in County Meath, which had been inherited by the mistress of the place, Lady Catherine. She was a proud woman, whose line stretched down from a branch of Scottish nobility through her father, and from old French nobility through her mother, whose family had been refugees from the ‘Revolution’. When she first came to the estate Lady Catherine’s husband had been dead several years and she came with a boy about the same age as myself and two fine, grown-up daughters. The house was large, partly old and partly new, and it stood in parkland with tall trees, and red deer grazing in its grounds. The previous owner had been a miserly old bachelor, who had paid a little attention to the fabric of the building. But, after Lady Catherine came there were great changes, with a retinue of English servants and the continual arrival of company. It was about that time that my poor mother died. She had been a widow woman, living in a small cabin close to the wall of the parkland with only myself and a grey cat for company, and her old spinning wheel to keep us. Sadly, I was only a child when she died and, having no kin in the district, Lady Catherine took me in as a servant to run errands and help in the garden, eventually being promoted to footman. Her ladyship was admired by the country gentry because of her noble breeding, fashionable connections and her almost boundless hospitality. The tenants of the estate admired her also, for there was no better managed estate in the county and her agents were instructed not to mistreat or eject any of them.

 

The Toll Gate

It was said that Lady Catherine was a well known beauty within London society, and the local people thought her to be very grand because of the beautiful dresses and rich jewels she wore. These things were, most likely, cast-offs from the previous season since, every spring she would take the family to London, where they owned a fine house and kept the best company. Lady Catherine was a large, stately woman with a dark complexion whose manners to her equals was graceful, and to her inferiors, gracious. Nevertheless, there was a look of pride in those dark grey eyes, and a stern resolution showed in her lips, and she struck a certain fear in me as a child. Her daughters, Florence and Agnes, were pure copies of their mother in both pride and beauty, and they were greatly admired as flowers of the county. Their inheritances were substantial, but they would have been co-heiresses but for their brother Arthur, who was the youngest and so much different from his mother and sisters that you wouldn’t have thought he was a member of the same family. His complexion was fair, and he had clear blue eyes, curly brown hair and a merry look about himself. Although he may not have resembled them, Arthur, carried himself and spoke in a very similar way, and at eighteen years there was no finer young man in the county. He was a frank man with a kindly nature, which made the tenants happy at the prospect of Arthur becoming their future landlord.

Not far from the mansion house stood a farmhouse, which was occupied by an old man whose great-grandfather had cultivated the same fields. Although he was not a rich man, he was much respected by his neighbours for being an honest and upright person. The old man’s wife was as old as he was, but they had always been an easy-living couple who had only the one child, a daughter called Marie, a delicately pretty girl, who was a little spoiled since both her father and mother made a queen of her in their home. They never allowed her to do any rough work, but was always well-dressed and kept in the better rooms of the house. Marie had many admirers among the young bachelors of the county, but her parents thought her too good for everybody and believed that she was destined to make a great match, becoming a lady in her own right. They appeared to be not too far from their notion,  for we servants on the estate began to see for ourselves the frequency with which young Arthur was seen coming and going from the farmhouse. We thought that the old farmer and his wife encouraged the young master, for they were themselves said to be descended from some great Irish chieftain and had proud cousins that still lived in the mountains in the west. So, the relationship continued between the prettiest girl in the parish and the most eligible young man in the county. But, just as Arthur turned nineteen years, there was a great row erupted that had never been heard before in that building when Lady Catherine discovered what was going on. I believe it was the minister who told her, believing that it was his duty to let her know what the servants and the rest of the Parish knew, but would not talk about in her presence. Maybe the disturbance his actions had caused were more than Arthur could stand, or maybe Lady Catherine had angrily said something derogatory about Marie, but something caused the young man to take the action that he did. The next morning Arthur was absent from the house and, later that afternoon, I brought a letter from the village post-office to Lady Catherine. The reading of this letter quickly sent the young ladies into hysterics and caused Lady Catherine to retire to her room, because it announced that her heir and the farmer’s daughter had left to get married in Dublin.

The young ladies quickly recovered, and when Lady Catherine reappeared she immediately began to prepare for a journey to Paris. The preparations were quickly completed and within twenty-four hours of receiving Arthur’s letter she and her daughters set off in the family carriage. The majority of servants were sent to live at the town house on reduced wages, all the good rooms in the house were locked up, and other than the gardener, a kitchen-girl, and myself there was no other person left at the estate. The next we heard was that the old farmer and his wife had sought out their daughter and new son-in-law, bringing them both home to live with them until the day arrived when the estate would finally be Arthur’s. It was this news that made Lady Catherine so bitter in later days, but the young Master and his bride came to the farmhouse where they were given use of the best bedroom and the parlour, and the poor old mother and father were happy to serve and entertain them.

They were a very young couple, for he was in his nineteenth year and she was in her seventeenth. They were, however, a handsome couple and more alike than you would have supposed from the difference of their birth. Marie had a quiet and genteel nature and looked every bit the lady in the church pew beside the young master, whom we seldom saw except from a distance, for he never came near the mansion house and any visit by us to the farmhouse could well have cost us our jobs.

It had been autumn when Lady Catherine left the estate and she spent all the following winter in Paris. When spring came we heard news that she was opening her London house with even more than the usual lavish preparations. It proved to be exceptionally good season for her ladyship as during its course she married one of her daughters to a baronet, and the other to a right honourable gentleman. But the newspapers had scarcely announced his sisters’ wedding breakfasts and honeymoon arrangements when Arthur was seized by a sudden illness. He had been fishing at a mountain-lake and had been drenched to the skin in the rain brought by a sudden thunderstorm. In his hurry to get home, Arthur overexerted himself and caught pleurisy. Over the following days, his condition worsened and many of the locals visited the farmhouse to ask about him, but within the week Marie was left a young widow. 

Toll Gate

Meanwhile, at the close of the London season Lady Catherine had returned to Paris, while one of her married daughters was in Italy, and the other in Switzerland, leaving only some cousins of their father in England. As a result, Arthur was laid to rest in the family vault below the Parish Church before news of his untimely death reached them all. Lady Catherine returned to the mansion in deep mourning, but still very angry at her son for marrying beneath himself. She had been heard to say that it was better that her son was dead than disgraced by his marriage, and that the estate was now safe from being shared by peasants. On no occasion did she visit or even recognise her daughter-in-law, whose heart had been broken by her loss, for she had thought more of Arthur as a man than of his rank and property. 

Lady Catherine did not seem to enjoy staying at the mansion and stayed only to arrange things with the estate manager and then went back to London. But before she left there were reports that Marie’s deep mourning had led her into illness and that she was now very sick. The poor girl’s health continued to decline rapidly despite every effort made by her parents, the doctors, and the prayers of the local people. Marie died just a few days before Christmas, and many said she had simply wanted to die so she could rest by her husband’s side. The poor girl’s relations said that her last words had been this desire to be with Arthur, and they believed that she was entitled to a place in the family vault. Quietly, the local population, relations and friends laid the poor girl to rest beside her husband, and no one on the state cared to interfere. But, the estate manager felt it was his responsibility to inform Lady Catherine about events and, in response, her ladyship arrived on the estate one dark, wintry morning. Without stopping to change out of her travelling clothes she immediately sent for four strong labourers, whom she took to the church with her. There, her ladyship declared that her family’s burial vault was never intended to contain a peasant’s daughter and made the men take out Marie’s coffin, which was then taken to her parent’s door and left there. The poor old couple never recovered from that sight and, in her bitterness, the mother told everyone that the woman who had disturbed the remains of her poor dead child would never lie at peace in her own grave.

The news of her ladyship’s actions caused a great stir throughout the parish and popular feeling turned againsy her ladyship for the first time in her life. There was a great gathering of Marie’s close and distant relatives, and local parishioners, that attended the second funeral that saw Marie’s body laid among her humble predecessors in the church-yard. It was not very far away from the estate gates and I stood there and watched the crowd of people scatter in the frost of that wintry morning. Many of these sad and angry people looked in the direction of the mansion with hatred in their eyes, but my attention was drawn to an old man and two boys, who stood quietly gazing on the place. The man was seventy years old, while the boys were little more than children. I noticed, however, that all three had the same gaunt, yet powerful frames, dark-red hair, which in the old man was sprinkled with grey. All had swarthy complexions and on their faces were fierce, hard expressions. Later, I learned that these were the father and his two youngest sons, all of whom were cousins of the family and had travelled from the western mountains of Ireland. There were three older brothers, but they were married and settled, raising sheep, and the old man intended for his youngest sons to enter the learned professions.

Lady Catherine’s two married daughters were now co-heirs to the estate, but they never visited the place again while I was there. As for Lady Catherine, she would come regularly from London, but stayed no longer than she had to and her maid let it be known that she did not sleep well during her stay there. And in this way the years passed by and I rose in the service when, on one of her visits, ladyship decided that I would be an excellent choice for a footman. It was a position that she wanted filled and she sent to her house in London to be trained in my duties. In London I saw many great things, and Lady Catherine kept the best and most fashionable company in the city, and she was never at home an evening that the house was not full. There was money to be made in that place and plenty of whatever you wanted, but I did not like the place at all. I had saved a bit of money and one her ladyship’s sons-in-law helped by obtaining a place for me at the toll-house. Sure, you remember me there, Master James, and the great times that we had on Saturday afternoons.

You might remember the great number of people who came and went by the toll-house. When I had nothing better to do I would observe them and would come to know them. But among all those who passed by there were two young men who always walked arm-in-arm, and seemed to be brothers. After a while I began to think that I had seen their strong, hardy faces before, and it gradually came to me that they were none other than the old man’s two sons who had attended Marie’s last funeral. They were grown now and were studying for the medical profession at a college in the city. I remember thinking that their father appeared to be keeping them on a short allowance, for they were dressed in rough clothes and constantly munched on oatcakes, but I learned from others that they were attentive students and particularly clever in the anatomy class. Then, one dreary morning near Christmas, I found myself dreaming about Lady Catherine and her family all night, the great house in London, the joy of the gatherings she hosted, all mingling with the sad tale of Marie and Arthur. Later, I read the morning newspaper and discovered, to my utter astonishment, that her ladyship had died from a sudden apoplectic at the card-table and that her remains had been taken to the family vault in Meath. There was a lesson for me in this news, concerning the uncertainty of all our lives. But the continual passage of people through the toll, the gathering of the tolls, and your schoolmates soon put such thoughts out of my mind.

 Turnpike and Toll

Some weeks later, on a dark and foggy day, when there was little traffic through the toll I went to bed early. Then, between midnight and one, I was suddenly awakened by loud knocking and voices from the toll-house. The night was calm, with a mass of cloud covering the sky, which was broken up at times by a moaning west wind and revealed bright bursts of moonlight. I threw on my coat, lit a lantern and hurried outside where there was a large cart with three people on it, and an impatient horse pulling it. There was a delay in them getting out the money for the toll and I noticed that the two men sitting on each side were the two brothers studying medicine. Between them sat a woman dressed in a dingy cloak and bonnet, with a thick black veil. the woman did not speak or move, while the brothers prepared and paid the toll. I recall informing them that I had no change and they simply said, “We’ll call in the morning.” As soon as these words were spoken the horse gave a bound and the coins flew out of his hands and both brothers looked down to where they had dropped. All the while I watched their companion, and a short gust of wind blew back the veil and her face was shown clearly in the moonlight. It was the dead face of Lady Catherine. I only got a quick glance before the veil fell over it again. “Get those coins yourself and keep them all,” one of the men shouted as I opened the toll bar without saying a word. From that day until this I have never spoken to anyone about what I had seen. After that night the idea of the toll-bar did no longer appealed to me. The sound of wheels in the darkness held a fear for me, and I could never see a cart pass without a cold shiver running down my spine. I had to give the job up and I returned again to my old trade of gardening. The plants and flowers hold no fear for me, and I am at peace. But there’s the boss, and dinner will be ready by this time.”

  Paddy was right. Dinner was ready and a happy group had been gathered to enjoy it. I never saw my old friend after dinner, and I later heard he had emigrated to Canada the following spring, bringing his secret with him. After all these years, however, I don’t think that I will be breaching his trust by repeating his strange story.

William Smith O’Brien

Part 1 Before the Insurrection of 1848

Although William Smith O’Brien was very proud of his descent from the great Irish High-King, Brian Boru, he was critical of his ancestors who had traded independence for English titles. William was born in 1803, the son of Sir Edward O’Brien, (Baronet) of Dromoland Castle, in Co. Clare. William’s mother, Lady Charlotte, was the daughter of William Smith, and inherited his Cahirmoyle estate in County Limerick. Sir Edward’s eldest son, Lucius, was the natural heir to Dromoland Castle and his father’s title, but Cahirmoyle was given to William, the second son, who unofficially added ‘Smith’ to his name.  While Sir Edward strongly believed that William, as his second son, should earn his own living, the young man wanted an allowance paid to him until he came of age to take over Cahirmoyle.

Strangely, Sir Edward opposed the 1800 Act of Union and consistently supported Catholic claims in parliament, but his wife, Lady O’Brien, was a strong evangelical and proselytising Protestant. During William’s early years she taught her son that the Pope was Antichrist and that the Catholic population must be converted to Protestantism. As a result, William went through an intense evangelical phase of life before he discovered that many Catholics were often more devout and good-living than those extreme Protestants who constantly condemned them.

When William attained the age of eight years he was sent by his parents to school in England. From that time, until he went up to Trinity College, Cambridge, in 1821, he returned home to Clare only for the Christmas holidays. From his ‘private school’ at Willing, in Sussex, William moved on to Harrow. Although he quickly proved that he was above average in ability, he became disgusted by the ‘fagging’ system employed at the school, which made young boys the virtual slaves of their elders. The demands of the older boys constantly interfered with a pupil’s schoolwork and could earn the unfortunate ‘fag’ a thrashing from his teacher for his bad school work. Not surprisingly, William failed to develop any personal interest in learning. Thankfully, William was saved from Harrow by his father moving to Orleans with his family as an economy measure. Although he found his French tutors more stimulating than those at Harrow, William soon found himself back at private schools in England.  Among these he attended the evangelical establishments of the Reverends Scott and Bradley, which caused William to reach a high pitch of religious enthusiasm. This enthusiasm would, however, completely disappear by the time he reached the age of seventeen and entered Trinity College.

William had a flair for the classics, but he still had to work hard for his first examination at Trinity and achieved a first-class pass. In his second year of his course, however, he allowed himself to be seduced by social side of university life. He spent his evenings playing cards and drinking port wine, before he would stagger back to his rooms in the early morning hours. At this time, William also refused to attend chapel and incurred upon himself a series of punishments. But, he enjoyed the penalty of memorising Greek poetry and transcribing Euclid’s theorems, which only encouraged him to continue his boycott of the chapel. It was just good luck and the good offices of his tutor, a brilliant mathematician, that prevented him from being ‘sent down’ by the end of term.

Because he was unable to gain a first-class-honours in his next examination, William deliberately failed his second test in an effort to avoid appearing to be second-rate. He refused to answer easy questions, and this caused him to drop to seventh grade. Naturally, his parents were not amused at this failure and they kept him at Dromoland for the next year. At home, William read more generally in Sir Edward’s well-stocked library and diverted himself by visiting local landowners, whose regular habit of imbibing quantities of port wine reminded him of his time among the undergraduates of Trinity College. Despite his fervent claim that he was always an Irish nationalist, it was probably during this period of his life that he had more opportunity than he ever had, at school or university in England, to study Ireland and its culture. Nevertheless, although achieving high honours was now impossible, William returned to Cambridge and idly came to grips with the great questions of existence without giving up his social pleasures. It appears that he eventually reached the conclusion that because religion could not be proven by reason alone he should adhere to simple, traditional belief. Therefore, for the rest of his life, O’Brien maintained a middle-of-the-road tolerant Anglicanism.

Sir Edward had hoped that his youngest son would earn a handsome living as a barrister, in London or Dublin and, for a time, William obediently attended Lincoln’s Inn, London, where he tenaciously studied his legal texts. Then Sir Edward decided that it might be advantageous considered returning William for the ‘pocket borough’ of Ennis, which before the 1832 Reform Bill was shared by the local O’Brien and Fitzgerald families. Although Sir Edward was of the opinion that the law and politics were a good combination, William quickly lost any interest in the law and prepared for parliament by reading politics and political economy. In which he duly graduated in 1826.

After graduating, William took an active part in the wild celebrations that spread through the town of Cambridge. When the student revellers erupted into the town itself, O’Brien, too drunk to know what he was doing, assaulted a university proctor who was attempting to restrain him. He was very fortunate to avoid serious punishment from the academic authorities, but William was now ordered home for the second time by his outraged parents. Sir Edward was now completely convinced that his youngest son lacked both the temperament and the industry to succeed at the ‘bar’.

Left with nothing to do, William became frustrated and miserable. To pile further hurt upon his son, Sir Edward refused to pay a marriage settlement to the wealthy Earl of Kingston caused William’s engagement to the earl’s daughter to fall through. Furthermore, his father also refused to finance a grand European tour for a son who had strayed from the course and standards that had been laid down for him. William was, however, permitted to visit Dublin and, in that city, he was to find his life changed. It was there that he joined Daniel O’Connell’s Catholic Association. Although his father, Sir Edward, and other leading Protestants had long supported the right of Catholics to sit in parliament, but it was rare for a Protestant to actually become a member of the Association. Although William did not attend any meetings, his membership of the Association did him immense good in Ireland, and especially in his home county of Clare.

When a general election was called in 1828, despite his misgivings Sir Edward placed William in the borough of Ennis, while his elder brother Lucius was elected for County Clare. Now, with a definite purpose in his life, William threw himself wholeheartedly into parliamentary work. His maiden speech on the complex subject of paper money was made soon after his arrival at Westminster and, although badly delivered, according to his own account, the speech earned William widespread respect. In his autobiography he insisted that, though confident in many ways, he found public speaking to be very painful. But, eventually, through sheer will-power he learned to address large audiences, while he always kept notes close to avoid any lapses of memory.

When ‘The East India Company’ charter came up for renewal, William carefully researched the issue and produced a pamphlet on the subject, which impressed the Prime Minister, Sir Robert Peel. As a result, William was appointed to the committee on the ‘East India Company’, which was a great honour for such an inexperienced politician. Finally, Sir Edward had something to make him proud of his son. William, however, spoiled this new relationship with his father by not always voting for the Tories, as Sir Edward wanted him to. It was made plain to William, therefore, that he must vote for the government or resign his seat.

The political issue of ‘Catholic Emancipation’ had now reached its peak and Sir Edward’s friend, Vesey Fitzgerald, because he had taken up a post in the Tory government of Peel and Wellington, was forced to recontest his parliamentary seat for County Clare. Although Fitzgerald was a supporter of Catholic Emancipation, he had now joined a government that was opposed to such a measure, and ‘The Catholic Association’ sought an opponent to run against him. William was, of course, invited to stand but he, naturally, refused. Finally, Daniel O’Connell himself took up the challenge and defeated the combined forces of the O’Briens and Fitzgeralds in this constituency. William, now in parliament, took no part in the campaign but quickly claimed to have been one of the first parliamentarians to recognise that O’Connell’s election must be followed by ‘Catholic Emancipation’. At the same time, however, William wrote scathing article concerning O’Connell’s intervention in County Clare. When a passionate supporter of O’Connell, Thomas Steele, replied venomously to the article, O’Brien challenged him to a duel. Neither man, however, was injured in the resulting fight.

When the Tory government led Peel and Wellington passes the ‘An Act for the Relief of His Majesty’s Roman Catholic Subjects’ in 1829, it allowed William in good conscience to support, as his father had demanded, the now-embattled Prime Minister. Now, with O’Connell finally in parliament, William kept his distance from the great man. In his opinion, after achieving Emancipation, O’Connell should have concentrated his efforts on ‘Irish Reform’ and not the repeal of the union. Therefore, in an effort to politically outflank O’Connell, William sought an Irish ‘Poor Law’, demanding outdoor relief for the weak and helpless. O’Brien’s bill on the subject, however, lapsed when he conceded his parliamentary seat in 1831.

The bitter quarrel between the Dromoland O’Briens and O’Connell’s supporters continued to fester. William’s brother Lucius was defeated in the 1830 general election by O’Connell’s supporter The O’Gorman Mahon. It was William, however, who organised the subsequent evidence that had Mahon removed from his seat for electoral corruption. In the resultant by-election, Sir Edward himself stood for Parliament but was no more successful than his son Lucius. The grave insults to Sir Edward made by O’Gorman Mahon’s brother provoked William to fight another duel. Although William escaped his opponent’s pistol, he could not avoid his mother’s fury at what she saw was his unchristian conduct. Henceforth, William made every effort to moderate his future rhetoric.

By the 1830s parliamentary reform had become the leading issue at Westminster and sitting for a ‘pocket borough’, William found himself to be in a weak position. While campaigning in Ireland, he missed one of the vital votes on the issue. While he favoured reform in general, William thought the Whig bill was inconsistent and too radical. He believed that some seats for good candidates who were unlikely to obtain sufficient votes should be retained. But, O’Brien deplored the Whig acceptance of the Tory refusal to allow an increase of Irish electorates according to existing population. With Vesey Fitzgerald assuming the Ennis seat at the 1831 election, William, after a promising parliamentary start, now found himself once again without an occupation. He was, however, saved from his frustration by the ‘Terry Alt’ outbreak of violence in County Clare, which was caused by increased rents and anti-Catholic proselytisers. The ‘Terry Alt Movement’ of 1828-31 has been one of the least studied of the pre-Famine rural revolts, partly because it was dwarfed by the great anti-tithe agitation with which it temporarily shared the limelight at the outset of the 1830s.

The name, “Terry Alt” itself is obscure. According to some the name arose from the marauders, perhaps more out of sport than malice, being in the habit of crying out- “Well done, Terry! Well done, Terry Alt!’” At its peak the outbreak was similar to a volcanic eruption, with a gradual accumulation of pressure before a great explosion in the late winter and spring of 1830-31, followed by a rapid subsidence into an orderly peace. But, during its explosive phase, in its heartland of County Clare, the movement was marked by a level of activity and a degree of popular mobilisation that were unprecedented.

What caused the rise of this movement appears to have been a rich and complex mixture of economic distress, sectarian hostilities, and political antagonisms. Formal parliamentary politics had a very unusual impact on the outbreak which, in its characteristic form of protest was both open and communal to an extraordinary extent. Although secret-nocturnal activity remained important throughout the outbreak, there were great daytime gatherings of diggers and sod-breakers, who were cheered on by large, enthusiastic crowds.

In his autobiography, O’Brien shows that he sympathised with ‘Terry’ objectives, but also saw the need for law and order. While other landlords fled to the cities and towns seeking refuge, William took the lead in fortifying Dromoland Castle and organising a defensive posse that consisted of his brothers and loyal tenants. He successfully persuaded his father to address the people in one of the ‘Terry’ strongholds, and on one occasion he personally led a party of dragoons in pursuit of a group of insurgents. Outpacing his allies, with only a small pistol he confronted the ‘Terries’ and caused them all to run away. Subsequently, when some of the ringleaders were captured and faced court, O’Brien did his duty as a fearless juryman, and ensured several transportation sentences were enforced. For a period of time he lived alone, unprotected and unmolested, in a cottage at Inchiquin, which lay at the centre of ‘Terry Alt’ power. He proved that although the ‘Terries’ were ruthless against traitors and informers of their own class, they accepted the gentry upholding the existing law of the land.

Eventually he moved to his grandfather’s estates in Limerick, and he was triumphantly elected to parliament for that county. It was a seat he was to retain until he was expelled from the Houses of Parliament after his insurrection in 1848.

Part 2

William Smith O’Brien’s half-cocked rebellion of July 1848 ended in dismal failure, and the leaders were quickly rounded up. He was found guilty of sedition, convicted and sentenced to death despite the absolute fiasco into which that rising in Tipperary fell. Nevertheless, he had committed high treason and was rather fortunate that his death sentence was later commuted to one of transportation to the penal colony of Van Diemen’s Land (Tasmania). The Colonial Secretary, Earl Grey, had decided that the best policy in regard to the “Young Irelanders” was not to make them martyrs for the cause of Irish freedom. It was much better, he felt, to send the prisoners into gentlemanly oblivion. While the Governor of Van-Diemen’s Land, Sir William Denison, preferred that the prisoners should be treated as normal convicts, he was obliged to offer O’Brien a ‘ticket-of-leave’. William, however, initially refused the offer because it had a condition attached to it, which would prevent him making any attempt to escape. Thus, while his fellow-revolutionaries, Patrick O’Donohoe, Thomas Meagher and Terence MacManus, set free immediately, William was moved to Maria Island, which represented the penal settlement’s remotest outpost. So, one year after the failure of his rebellion, William Smith O’Brien was sitting in a small cottage, isolated from the other convicts. He now found himself with enough leisure time to write a long-postponed autobiography. There were not many leaders of armed rebellions in Ireland, during the centuries of English domination, that had the opportunity to look back on their actions in the years that followed. But, an attempt by O’Brien to escape his confinement was badly bungled and, in August 1850, he was transferred to Port Arthur.

William now found himself housed in a cottage in Port Arthur, which has been preserved by the city authorities as a historic site. The cottage itself remains a pleasant enough building painted in a bright pumpkin-colour. The front rooms are set back from a pillared porch and the house has a garden at the rear. From its position on a ridge the cottage occupies a commanding site above the main penitentiary buildings and parade ground. Just off shore in Carnarvon Bay, O’Brien could see the ‘Isle of the Dead’, which was a burial ground for the convicts, as well as the penal colony’s officials, soldiers and their wives.

O’Brien was fortunate to be spared the worst horrors of convict life in Van Diemen’s Land, and the greatest hardship he had to endure at Port Arthur was his isolation. But he had books to occupy himself and he tended to the garden, as well as starting a journal for Lucy. William also took advantage of the time he had to correspond with his family and friends. These letters and O’Brien’s journal show the man to have had integrity, sensitivity and an unswerving patriotism for his country. His sense of patriotism combined a ‘gentleman’s’ sense of honour with an unshakeable conviction that his country’s cause was sacred. He wrote to his wife at this time, saying “No holier cause than that in which I was engaged ever led a patriot into the field or conducted him to the scaffold.” She, however, was less enthusiastic than her husband about the cause of Ireland’s freedom.

After spending three months in Port Arthur, William was urged by his sympathisers in Hobart to apply for a ‘ticket-of-leave’, which he did, successfully. ‘The Young Irelanders’ in general began, at this time, to benefit from the local distaste for England’s policy of transportation and they themselves had formed movements that sought representation for the people. In popular newspapers like the ‘Hobart Town Courier’ and the ‘Launceston Examiner’, the ‘Young Irelanders were described as patriotic heroes, who may have lacked good judgement in their actions. Nevertheless, this was a marked contrast to the vitriolic outpourings against ‘The Young Irelanders’ published in the ‘The Times of London’. Such was O’Brien’s standing in Hobart that he received a popular ovation when he arrived there, but nervous authorities would not allow him to settle in Hobart and moved him on to New Norfolk. William took lodgings in ‘Elwin’s Hotel’, (now the ‘Glen Derwent’) a pleasant rural inn on the river Derwent, and remained there for two and a half years, until he moved to Richmond. It was a matter of government policy that the ‘Young Ireland’ prisoners were required to live in separate districts, and Thomas Francis Meagher resided in Campbell Town and Ross, while John Mitchel lived at Nant Cottage, Bothwell.

On a regular basis, funds were sent to Smith O’Brien from his Cahirmoyle estate in Ireland. As it was with most of the other ‘Young Irelanders’ who had been transported, private means greatly alleviated the hardships brought on by their exile. Fortuitously, during the Crown’s proceedings against him, O’Brien had placed his estate in trust to forestall any possible confiscation of his assets. But, William’s correspondence from New Norfolk demonstrates that he punctiliously attended to his day-to-day business.

The ‘Young Irelanders’ had been heartened and inspired by the French Revolution in 1848, because the revolutionaries were able to rid the land of King Louis Philippe, and to keep existing property intact. The Irish leaders wanted the same result through their middle-class revolution, which would act as a strong barrier against a possible peasant uprising. But, this was a subtlety which the British government, unfortunately failed to grasp at the time. They did not quite accept that Smith O’Brien was not another leader simply speaking republican doctrine. On 20th August 1850, Smith wrote to an English supporter of Young Ireland, T. Chisholm Anstey, saying – “As for personal loyalty to the sovereign, I am not aware that I have ever during the course of my life uttered a word disrespectful to the queen and though in the event of a national war between Great Britain and Ireland I should have acquiesced in the establishment of a republic as the only form of government which circumstances have permitted. Yet my political principles have never been republican and I should have much preferred to any novel experiment a restoration of the ancient constitution of Ireland: the Queen, Lords and Commons of Ireland.”

Smith O’Brien had been badly disillusioned by the sheer inadequacy of the British Government’s policies towards Ireland during the Famine years, and that to prevent further disasters he wanted Ireland to be self-governed under the Crown. He had many harsh things to say about the government’s policies during the Famine and suggested that if the British Government had not caused it, they at least encouraged its effects on the Irish people. He claimed that Ireland’s people were now undergoing greater loss of life from British mismanagement of the famine than might result from the outbreak of revolution. But, Smith O’Brien’s had his critics, and they accused him of having a total disregard for the people by expecting them to take part in an uprising after suffering years of starvation. It appears that he had forgotten that history has taught us that successful revolutions take place, not when things are at their worst for the oppressed but, when they are getting better. It would, however, be a long time after 1848 that things really began to improve for the Irish people.

Naturally, on reaching ‘Van Diemen’s Land’, O’Brien’s first impressions of the Tasmanian countryside were not favourable, especially when suffering from serious homesickness. This new land may have had its beauty spots, mountains and flowing streams, but none as beautiful as the valleys, loughs, hills and forests of Ireland, many of which had been immortalised in song. Anyone who has read his correspondence from exile can see how much he was influenced by romance of his homeland, rather than attempt a totally objective observation of the magnificence of the semi-wilderness that was the Tasmanian bush. At the same time, he preferred to remain oblivious to the spiritual significance with which the aboriginal people of that land had invested their environment. But, because he was a landowner himself, William was extremely interested in farming conditions of his new home and local animal husbandry. At one point, he even considered following John Mitchel’s example by investing in a farm and bringing out his family to live there. Ultimately, he decided against taking his wife and several children out to this far-off land. He wrote bitterly, “Nothing has yet shaken my determination to abstain in whatever sacrifice to myself from placing my wife and children under the control of the brutes who govern the prisoner population of this colony.”

There is little doubt that O’Brien did suffer because of his separation from his family and friends in Ireland, but he was not short of good company and a lively social life in Tasmania. The journal that he kept and the many letters he wrote record the routine life that a country gentleman expects to live. He spent his time studying classical authors and wrote of his impressions. William also rode and walked about the countryside, and went to St Matthew’s Anglican church, where he struck up a good friendship with the Revd. Seaman. For a short time, he moved to the Avoca region in Tasmania and became tutor to the young sons of Dr. Brock, an Irish naval surgeon.

Although, at first, William felt cold-shouldered by the local gentry, by November 1852 he was able to write to his wife of “visits to the settlers in whose houses I feel that I am not only welcome but a cherished guest!” The home of the Fenton family, especially, became almost a second home for O’Brien. Captain Fenton had served in the Indian army but, like O’Brien himself, he was Irish and Protestant. His wife, Elizabeth, and their daughters found that they had much in common with William, including a shared taste for literature and music. ‘The Young Ireland’ movement had stimulated Irish balladeers to produce a prolific crop of patriotic verses and song, to which Smith O’Brien no doubt introduced his hostess and her daughters. In September 1852 wrote to his own wife, Lucy, and asked her to send “a copy of Bunting’s Irish melodies and the quarto edition of the Songs of the Nation which I have promised to Mrs. Fenton.”

Captain Fenton, however, had a more substantial reason for cultivating the company of William O’Brien. He was a member of the Tasmanian Legislative Council and he was a leading advocate for Tasmanian self-government. Knowing that O’Brien had represented his native Limerick in the House of Commons in London for seventeen years, Fenton realised he would have invaluable expertise to give him. In later years Fenton would become Speaker of the Tasmanian Legislature and was a member of the committee that drafted a constitution for Tasmania. O’Brien for his part drafted a model constitution and worked on his ‘Reflections in Exile’, published after his release as ‘Principles of Government’.

Supporters and well-wishers in Ireland, England and America, campaigned ceaselessly for O’Brien to be pardoned. He was a celebrated figure in many countries and, eventually, the British Government granted him a conditional pardon in the summer of 1854. He wrote to his wife at this time, rejoicing in the fact that he had been pardoned and that he had not been asked to retract or apologise for his past actions. “I had firmly resolved”, he wrote, “not to say or write or do anything which could be interpreted as a confession on my part that I consider myself a “criminal” in regard to the transactions of 1848.”

Before Smith O’Brien left Tasmania after spending five-years there, he was honorary guest at a series of functions and he was presented with congratulatory speeches in both Hobart and Launceston. In Melbourne ‘Long John’ O’Shaunessy, who would later be Sir John and Premier of the State of Victoria, organised a testimonial dinner for O’Brien and his friends. At the same time there were various local communities who honoured him, including those people who lived in the Bendigo goldfields.

In 1856, William’s final pardon came through, expedited because so many of those serving with distinction in the Crimean campaign were Irish. He was now free to return to Ireland, after having spent the intervening years in Brussels. When he came home at last, he found himself once again honoured and feted, receiving a hero’s welcome from Irish Americans when he went to the United States, where he met President James Buchanan. But, sadly, O’Brien’s final years were less happy. His health failed him and in 1861 his beloved wife died. Three years after this tragedy, in 1864, he himself died at the age of sixty. He was subsequently buried in Rathronan churchyard in County Limerick.

Six years after his death, a statue which stands in O’Connell Street, Dublin, just north of the O’Connell monument, was unveiled. John Martin, MP for Meath, another veteran ‘Young Irelander’ and former Tasmanian exile, performed the ceremony. Neither O’Brien’s son and heir, Edward, nor Lord Inchiquin, who was head of the family, was present for the ceremony. While in exile, Smith O’Brien had insisted that his children should be educated in such a manner that they would take pride in their Irish heritage and serve their country, and yet, he had written to Lucy, “I have never endeavoured to force patriotic feeling upon the minds of our children”. Although his son, Edward, appears to have disagreed with his father’s politics, William’s spirit of service was nobly carried on by his daughter, Charlotte Grace. She devoted her life to improving conditions of travel and settlement for thousands of young Irish women emigrating to the United States, at a time when social services were either minimal or completely non-existent.

Further reading:

  1. R. Davis, The Young Ireland Movement (Dublin 1987).
  2. B. Touhill, William Smith O’Brien and his Irish Revolutionary Companions in Penal Exile (Missouri 1981).

Round Towers of Ireland

All over the island of Ireland there are ruins from past ages spread everywhere, which give us all a wonderful insight into the mysterious lives of our ancestors who built these monumental structures. There are few of these structures, however, that are more remarkable than the round towers that are found in almost every historically renowned locality. At one time there were a great number of these towers, but some were destroyed by the ravages of time, some of them were used as convenient sources of ready shaped stone, and some suffered from the intentional destruction carried out by intolerant or thoughtless people. Whatever the reason for their demise, these structures have gradually disappeared from the landscape until only about eighty remain, and out of these less than twenty-per-cent are in almost perfect condition. The remaining towers exist only in various stages of dilapidation.

The round towers stand at varying heights to each other. Those towers that remain in perfect, or near perfect, condition reach up to somewhere between seventy to two hundred feet in height, and their bases vary from eighty to thirty feet in diameter. The entrance into the towers themselves are usually twelve to eighteen feet from the ground, while inside the tower there are several stories, each averaging a height of about ten feet. Each of these stories illuminated by a single narrow window, with the highest level invariably having four slender pointed arched windows (Lancet Windows) which are open to the cardinal points of the compass. The roof of the tower is conical, made of overlapping stone slabs, and beneath the projecting cornice it is encircled by grotesquely carved heads and type of zig-zag ornamentation. The masonry is of granite stone, cut and chiselled into shape but, without the least regularity the size of the blocks. In one single round tower, some stones are very large, others small, and even more shaped into every geometrical shape known.

All the round towers that remain standing, as previously stated, occupy sites of special historical note. This could be considered as sufficient evidence to suggest that almost every historic spot in Ireland, at one time or another, could boast of being the site of one or more of these interesting structures. As further evidence of this can be added the fact that the existing towers are generally to be found close by the ruins of churches, abbeys, or other ecclesiastical buildings. The effect on the landscape of these massed ruins being surmounted by a single tall shaft is often picturesque, and almost a symbol of Ireland in tourist brochures. In fact, the proximity of the tower to the ecclesiastical ruin is so common, that many writers on Irish historical sites put forward the theory that the tower was built by the monks who had built the church. Many of those who advocate just such an origin of the round tower also put forward the theory that they were built, either as a place of safekeeping for valuable property, as a belfry for the church, or for the purpose of providing accommodation for the monks. But closer examination of these theories show that none are truly acceptable.
In all the troubled ages of Ireland, and, unfortunately, they have not been few in number, the monasteries and ecclesiastical buildings of every description were generally spared. If this had not been the case, those monasteries, abbeys, and Cathedrals that possessed valuable property, which they wanted to hide from the most ruthless marauders, would not have advertised their wealth by erecting a tower. They would have been far more likely to seek out an inconspicuous hiding place for their treasures rather than erect a tower that was the most conspicuous feature of the landscape.
These towers were not built to provide belfries, either. This is evident from the fact that, in almost every case, the nearby churches had been built with belltowers, which formed a part of the sacred building. This would not have been the case if the round towers had been conceived and built as a place in which to locate bells.

Moreover, that these towers were not built for providing hermit-cells is apparent from the fact that hermit-caves and cells are abundant throughout Ireland, and, almost without exception, they are to be found in secluded spots. There is nothing to suggest that, on occasion, some of the round towers were not adapted to each of these uses. But, in every case, the monks and church builders’ only reason to change the use of an existing structure was to meet an urgent need. In fact, there is evidence to suggest that these round towers were not built by the monks at all. It is a well-known fact that Irish monks were fond of writing and they recorded, in detail, every action of their daily life and, to date, there is no passage in which they record the building of a round tower. Whenever church historians make a reference to these structures, even those who mention the raising of churches at the foot of a round tower, they demonstrate that quite clearly that the tower pre-dates the introduction of Christianity into Ireland.
Most historians in Ireland agree that the round towers were pagan constructions, and that they are so old that they even precede written history in this land. There is no doubt that the early people of Ireland worshipped fire and the sun, and this fact alone gives us many reasons to believe that the round towers were built by the Druids for purposes of religion. Every tower has an extensive view to the East, which gives the observer and excellent early sight of the rising sun, with the dawn being the favourite hour for celebrating sun-worship. Furthermore, every tower has, at its base, the remnants of an extraordinary quantity of ashes and embers that suggest that, in each of these towers, a sacred or perpetual fire was kept burning.
Adding to this evidence is, that in every locality where a round tower stands, there still exists among local folklore and traditions suggestions that these structures were for sacred use, but not Christian. Among these traditions are indications of their former use as places sacred to sun and fire-worship, namely the names by which they commonly known among the local people. The generic Irish name for the round tower is Colcagh, ‘Fire-God’, but the proper names designating individual towers are still more characteristic. E.g. Turaghan, the ‘Tower of Fire’; Aidhne, the ‘Circle of Fire’; Aghadoe, the ‘Field of Fire’; Teghadoe, the ‘Fire House’; Arddoe, the ‘Height of Fire’; Kennegh, the ‘Chief Fire’; Lusk, the ‘Flame’; Fertagh, the ‘Burial Fire Tower’; Fertagh na Guara, the ‘Burial Fire Tower of the Fire Worshippers’; Gall-Ti-mor, the ‘Flame of the Great Circle’; Gall-Baal, the ‘Flame of the Community’; Baal-Tinne, the ‘Fire of the Community’, and many similar names, retain the memory and worship of the Druids when no written records have been left to us.
In addition to such important information the names of the hills, mountains, or islands on which the towers are situated have designations that refer either to the circle, a favourite and sacred figure in Druidical holy places, or to the sun or fire worship. Yet another curious circumstance strengthening the round tower’s relationship to the rites of sun worship, can be found in the fact that wherever this form of religion held sway, it has been accompanied by well or spring worship, and, generally, by the veneration of the ox as a sacred animal. Close to most of the Irish round towers there are springs or wells, which are still regarded as being holy. Of these places many tales are told of miraculous cures, while in many places there remains, in the same neighbourhoods, legends concerning sacred cows that were usually the property of some famous local saint or hero.

The round towers of Ireland are, in fact, only a part of a vast system of towers of identical construction. If you follow the geographical locations of these structures, you will find the advance of fire worship from the East may be accurately tracked. If you travel from Ireland to Brittany, in France, you will see, in the mountainous or hilly districts, several towers that exactly like those of Ireland. In the north of Spain several remain, while in Portugal, there is one, and in the south of Spain there are numerous similar towers. Cross from Spain to north of Africa and you will discover that there are numerous towers, which are to be found in such places as Morocco, Algeria, Tunis, and Tripoli. Meanwhile, in Sardinia, several hundred are still standing; and written testimony as to their original purpose abundant among the Sardinian records and are readily available. In Minorca, among the Balearic Isles, is the famous Tower of Allaior, and the mountain districts of southern Italy, as well as Sicily’s hills, contain numbers of them. Malta has the Giant’s Tower, which in its appearance and construction is identical with the ‘Tower of Cashel’ in Ireland. Cyprus has several, and they remain on the coast of Asia Minor.
In Palestine none have yet been found, which might indicate just how the Hebrews of old destroyed every vestige of Canaanite idolatry. But it is probable that the “high places” broken down may have been towers of the sun, for the Canaanites were fire worshippers, and the name Baal is found in Palestine and in Ireland. In Armenia, and in the Caucasus, they are so numerous that they seem to crown almost every hilltop. But, returning to the Mediterranean shores, we mentioned their existence on the northern coast of Africa, while in Arabia and on the Egyptian shore of the Red Sea, they stand in considerable numbers. They are to be found in Persia, Afghanistan, Pakistan, India, Ceylon, and Sumatra, where, in some places they are apparently still used for fire worship.
Throughout this vast extent of territory there is no material difference in the shape, appearance, or construction of the round tower. In Sumatra and Java, as in Ireland, the door is elevated, and the building divided into stories. The walls are constructed of many-sided hewn stones, the upper story is lighted by four windows looking to the cardinal points, the cornice has the same kind of zigzag ornamentation, and the roof is constructed in the same manner, with overlapping stones. Even the names of these structures are nearly the same, for in India and Ireland these buildings are Fire-Towers, Fire-Circles, or Sun-Houses. Yet, another bit of circumstantial evidence that goes to prove that the round towers of Ireland were erected by a people who had the same religion, and similar religious observances, as the natives of India is apparent in the legends around Indian towers. In India, the local traditions tell how each of these towers was built in one night by some notable character who was afterwards buried in it. In Ireland, the same legend is also found, while the local folklore tells us the tower was built overnight. The ‘Tower Tulloherin’, for instance, was allegedly built in one night by a monk who came to the neighbourhood as a missionary. But, finding the local people inhospitable, and unwilling to give him lodging for the night, he decided he would remain since there was no place in Ireland that was in more need of his missionary work. So, on the evening he arrived, he began to build the tower, and by morning it was finished. In that place he the monk now set up his residence and began to preach to the crowds of people attracted by the wide-spread fame of the miracle. The story of the Tower of Aghagower is similar, except that the saint in this case was aided by angels. Kilmackduagh, on the other hand, was built in one night by angels without human assistance, the work being undertaken after the pleas of a saint, who watched and prayed while the angels toiled. Ballygaddy’s history is somewhat different in that the local folklore attributes its origin to a local “giant” who, having received a challenge from another “giant,” decided to take his stand on Ballygaddy hill to watch for the coming of his enemy, declaring that he was ready, “to beat the head off the bragging blackguard if he was to say as much as Boo.” It is said that he stood upon that hill for seven days and nights, at the end of which time, “his legs were that tired he thought they’d drop off him.” To rest those legs, the giant raised the tower as a means of support. The challenger finally came to the site and the story says that the tower-building giant “didn’t leave a whole bone in the blackguard’s ugly body.” When the battle was over, the winner began to dismantle the tower, but stopped and decided that he would put a roof on it and “leave it as a memorial to himself that those mortals who followed him would wonder at.
The Tower of Ardpatrick was, according to tradition, built under the auspices of Ireland’s great saint, while the high tower on the Rock of Cashel is attributed, by the same authority to Cormac Macarthy. He was the king and archbishop of Cashel, who, being at war with a neighbouring potentate, needed a watchtower. The entire tribe was summoned and, working together, they managed to build the tower in a single, and, at sunrise, Cormac was able by its help to ascertain the whereabouts of the opposing army, allowing him to inflict an overwhelming defeat of the enemy. Meanwhile, the Glendalough Tower is reputed to have been built by a demon, at the command of Saint Kevin. In a previous encounter with the saint, Satan had been soundly defeated and from that moment he and all his well-informed subjects kept at a safe distance from Glendalough. Although all of Satan’s regular followers did not want to risk another encounter with Kevin, there was one cunning snake of a devil, who had come from foreign parts and had not heard anything about the saint. One evening he was caught by the blessed saint, who immediately set him to work in building that tower. So, under the watchful gaze of the saint, the rogue went to work as hard as he knew how and was as busy as an ant. He was certain that before sunrise he would have the tower built so high that it would collapse by itself. But Kevin had beaten Satan himself, and was not about to be fooled by one of his underlings. He kept his two eyes on the devil every minute of the day, so when he felt that the devil had the tower built high enough, he threw his bishop’s cap at it, and it became stone to make a roof, so making a fool of the devil.
The round tower, however, is not without a touch of romance. One of the most notable of these structures, Monasterboice, is said to have been built by a woman under peculiar circumstances. According to the legend, this woman was young, beautiful, and good of heart. Although she should have been happy also, she was not, because she was persecuted by the attentions of a suitor chieftain. This suitor’s reputation must have been far from irreproachable, since he was said by the storytellers to be an outrageously disgraceful villain, or a smooth-talking deceiving, murdering villain. The young woman loved another chieftain who was of good character, and she was determined to escape from the attentions of the villainous one, having learned that he was determined to carry her off. She employed two men to help her escape, the night before the proposed abduction, and, before morning they had built the tower allowing her to take refuge in the uppermost chamber. As expected, the villainous chieftain came with his gang of thieves, but was disappointed in his efforts to seize the woman and steal away her virtue, and he was left to besiege the tower. But, having taken the precaution to provide herself with a good supply of heavy stones, the lady pelted her besiegers vigorously, cracking their thick skulls as if they were just eggshells. Her bravery was quickly rewarded by her lover who, when he heard of her desperate situation, came to her relief and attacked the besiegers of the tower. With the lady throwing stones at the front of them, and her lover’s group attacking them from behind, the wicked chieftain became scared that they would be trapped, and so they scattered so quickly that you would have thought there was a thousand devils after them. So, the lady was saved and was able to descend the tower into the arms of her lover, and the young couple were married the next Sunday. This is the way that the tower came to be built and demonstrates that those who try to win a lady against her will always come off worse. For you can be sure if she cannot beat such people with her tongue, she will always find some other way to beat them. Be sure of one thing, a woman can always get what she’s after, and there’s many a man who has discovered the truth of that.

The Merrows

From the many ideas and images that fill the folklore and mythology of Ireland there have been various mystic creations that have been given imaginative form and existence. One of these mystical creatures ‘The Merrow’ (or in Irish Morvadh, Morvach) is one of these and takes the legendary shape of a fantastic sea spirit that follows closely our idea of a mermaid. They are semi-human in their nature and shape of the body. From head-to-waist they appear, for intents and purposes, human. Then, from the waist, it is covered with greenish-tinted scales that appear to be the body and tail of a fish. In temperament, we are told, they are of a modest, affectionate, gentle and beneficent disposition. In the Irish their name appears to be a compound of ‘Muir’ (the Sea), and ‘Oigh’ (maid).

These marine creatures are also called by the Irish ‘Muir-gheilt’; Samhghubha; Muidhucha’n; and Suire and they appear to have been residing around our shores from the distant past, basking on our rocky coastline. According to the earliest chronicles available, when the Milesian ships bore onward, seeking a friendly harbor along our shores, the Suire, or ‘Sea-Nymphs’ played around them as they made their passage.

It is said that ‘The Merrow’ was able to have a close relationship with human beings and, it appears, they intermarried, living together with them for many years. There is, naturally, some exaggeration within the tales told by the various families and groups that live and thrive on Ireland’s southern and western coasts and claim a partial descent from these inhabitants of the seas and oceans. There can be little doubt, however, that the natural instincts of ‘The Merrow’ are likely to have prevailed over their romantic interests. Another problem that may have upset relationships with mortals would undoubtedly have been the very strong desires that they possessed to always return to their former haunts and companions in their undersea world.

Tradition suggests that the ‘Merrow-Maiden’ was the daughter of a King from beneath the sea, but it also informs us that these maidens might be found living under the waters of our lakes. These mermaids are said to allure young mortals to follow them beneath the surface of the water, where they will live in an enchanted state with each other.

‘Merrows’ wear a ‘Conuleen Druith’, or a little charmed cap, which was generally covered with feathers and used for diving under the water. Should they ever lose this small cap they would lose the power to return to their homes in the depths of the seas and oceans. They have, however, been known to leave their outer skins behind them in the sea so that they might assume other more magical and beauteous appearances. But, they retain the soft white webs between their fingers and are often seen with a comb of gold, parting their long green hair on either side of their head, enhancing her very beautiful features. Also, beautiful and attractive is the music of ‘The Merrow’, which can be heard coming up from the lowest depths of the ocean, and sometimes floating across the water’s surface to encourage ‘Merrows’ to dance upon the shore, the strand, or on the waves that roll against the shoreline. Though all their features and fascinations are designed and practiced in order to seduce young mortal men, these maidens can occasionally be very vengeful.

It is strange to think of the possibility that there are ‘Merrow-Men’, but tradition insists that they do exist. It is said, however, that the ‘Merrow-Man’ is deformed in its shape and its features. More menacingly, the ‘Merrow-Men’ are said to keep the spirits of drowned fishermen, and sailors, captive in cages that are fastened to the bottom of the sea.

The myth of the Merrow-Maiden is known in various folklore traditions, but under different names. In Scotland, these creatures are known as Selkies and like Merrows in Ireland they can be either male or female. Furthermore, the Selkies are seals while in the water and what differentiates them from mermaids, other than the choice of animal, is that they undergo a full body transformation upon coming to shore. They do not merely transform their seal tails into human legs, but rather completely shapeshift from the sea animals into a human form. This is accomplished by shedding their seal-skin when they come to land.

Ready Money

A Timely Warning to Young Couples

“So, my dear Katie you’re going to be married soon? Well, I hope that you have made a wise choice.”

“O yes, uncle,” I answered light-heartedly, “I certainly have made a wise choice, for Henry will make me perfectly happy.’

‘Oh,” Uncle Joe smiled pleasantly and mischievously asked, “What has he got?”

It was typical of Uncle Joe to set me an unexpected question that would make my face redden with embarrassment, and in my most calm voice, I answered, “What has he got, Uncle? Sure, I have no idea about what you mean.”

“I just want to be sure that he has sufficient income to look after you, and what sort of position will you occupy in local society?”

“Henry has his business, and a good one it is!” my mother interrupted abruptly and emphatically.

“And he is so clever, he’s sure to get on fabulously,” I boasted, for I was eager to assure Uncle Joe that as far as my future was concerned everything was looking good.

“Of course, Katie, that success will also depend on you a great deal,” Uncle Joe replied rather gravely. “A man’s wife has a great deal of responsibility in ensuring the success or failure of her husband than you would suspect. It is often said that ‘a careless, extravagant, and bad wife is the greatest curse a man can have in his life, while a good wife is a great blessing.'”

“Yes, uncle; O yes,” I agreed while I glanced towards my mother, who I saw was smiling at his opinions with a little expression of scorn.

‘You make sure you take care of his pennies, and you’ll find his pounds will take care of themselves,” Uncle Joe smiled. “Beware, Katie, that you never get into debt, for its the easiest thing to do and the devil of a job to get out of. Just you take my advice, lady, and live well within your means, and always pay ready-money for things.”

“Yes, of course, Uncle,” I assured him. “I know you are right in what you say, and Henry is so careful with money, I am sure he has the very same ideas.”

“Well, just you keep it in mind, yourself. Don’t despise an old man’s advice, buy nothing that you can’t afford, and always pay ready-money.”

I can recall that conversation with my Uncle Joe so clearly, for it took place just a few weeks before my marriage. But I will admit that, at the time, his words did not strike home so forcibly as they did afterwards for, at that time in my life, my mind was totally filled with other matters that were of more interest to me. After all, Uncle Joe was an old man, and the amount of his wealth had always been kept under wraps. Nevertheless, Uncle Joe lived quite comfortably, owning a small property on the outskirts of Belfast, upon which he had built for himself a pretty, yet grand, house where I had often spent many happy childhood days. It must be said that he did show me special affection, possibly because I was the only child of his much loved, only brother, who had died when I was still a child, leaving me to the sole guardianship of my mother. Unfortunately, there had never been much love lost between my mother and Uncle Joe and, over the years, the division between them deepened. As a result, when invitations to Uncle Joe’s home, known as ‘Knocknaree’, were sent to us my mother invariably refused to go and only allowed me to attend after the greatest efforts of persuasion. But these visits provided me with some of the most enjoyable memories of my childhood. I would run through the hay-fields and the clover-scented meadows, and I would explore the marble-slabbed dairy, with its rows of basins that brimmed with frothy golden cream. Many afternoons I would sit with Uncle Joe beneath the shady old cedar-tree that stood in his fragrant garden and listened to his stories. He would also accompany me on the long garden walks, listening attentively to my childish conversation about things that were meaningless to anyone but me. Those were happy days, on which the sun always seemed to shine and banish all signs of gloom, protecting me from the world and its cares.

Sadly, I had not seen so much of Uncle Joe since I had grown up. This was due in part to the deep dislike my mother bore for him, and partly because my life had begun to rotate around a young man called Henry Allinson, who was aged twenty-six and five years older than myself. He was well situated financially, having an interest in a first-rate city business, and he was a popular young man with an irreproachable character. As for my situation, I was a penniless person until my mother died and, therefore, I was quite taken aback by my good fortune. Henry, being well-liked by the other partners in the business, would undoubtedly do well for himself and our start in married life appeared to be fairly promising. When we were married, Henry and I took a short honeymoon that, I was to learn afterwards, was not cheap and for which Henry had taken no opportunity to save some of his income. This news had made me feel a little uneasy but it was too early in our wedded life to argue about it and I comforted myself in the belief that we would live a quiet life once we were settled, which would allow us to make up for this little extravagance shown at the beginning of our lives together. We had already decided that we should live in Belfast and have a house of our own, which excited me with visions of being fully employed furnishing and adorning it just as we wished. The house, however, had yet to be chosen and this became our first main objective, followed closely by a desire to occupy it as soon as possible.

Over the following weeks, we must have spent a small fortune in hiring transport to view various prospective homes until we finally found the one we wanted. It was well situated in relation to the city centre, had suitable privacy from the main road, and was an excellent size of a building. It was, however, unfurnished and the rent required was very high, which frightened us. This was, by no means, a grandiose building though it was commanding the rent of one. The size was, thankfully, an advantage since it would not require much furniture and we decided that we would only require two maids, all of which would help reduce expenditure. Delighted with our choice we enthusiastically agreed with the house-agent to undertake a seven-year lease. Yes, we were young, inexperienced and innocent in these matters and were also beguiled by the tempting offer of having no security deposit to pay. But we also consented to make any repairs that were necessary and signed the agreement that very same day.

Neither Henry nor I had any knowledge about furnishing a home, nor did we have any experience of the problems that might occur by investing in cheap materials. Thinking ourselves to be clever we drew up two lists of furnishings to make price comparisons and sitting down with paper and pencil in hand we made an effort to calculate how much we would have to spend. During our calculations, I remembered Uncle Joe’s advice and suggested that we should not go beyond an agreed amount. Buying only what was necessary, and pricing these from the books, we agreed on an amount, and Henry decided to borrow a little more than this amount on monthly terms until it was all repaid. Overjoyed with our own prudence we set out to purchase what we needed. But when we got to the shop we had decided to do business with, we discovered that the things we had chosen appeared to be less than what we thought they would. By adding a little more money here and there we decided the overall cost would not be much higher than that which he had calculated, but the furniture we bought would be much prettier and suit our home much better. Adding this, adding that, and unwisely listening to the shop assistant’s advice our purchases had grown and we were not fully aware of what we had got until it was in the house with our newly employed domestics. But, even as the furnishings arrived there arose new needs, and hardly a day passed without some new demand being made with which it was impossible to do without. Eventually, all purchases were made and put in place, leaving us only the bill to be sent to us for payment. As I looked at all that we had got I was frightened to think about the bill, while Henry comforted himself in the belief that the total would not go over the amount we had calculated. You can imagine how we felt when the bill finally arrived and showed that we owed twice as much as we had calculated. We were totally taken aback at the amount of money required for delivery charges, for which we had made no calculation and were quite unprepared for.

After the first shock of receiving the bill, we immediately thrust it aside, comforting ourselves that it would all be paid in good time, and continued with our lives. We were newly married and friends were calling upon us, and we were also obliged to return these visits. It was a busy time and engrossed in the life that lay before us it was easy for us to banish disagreeable things from our minds. However, although I believed my own house to be perfectly furnished, I realised just how imperfect it was when I saw the homes of new friends and acquaintances. I began to see deficiencies that did not truly exist and went to different shops to purchase new items on account. But the problem of furnishings was not all there was. Henry’s position in business obliged us to entertain customers, contacts and partners of his business. Such entertainment was not cheap and neither were the clothes and accessories required to maintain an aura of wealth and fashion among such guests. This was the way things continued and after two years of married life we found ourselves hopelessly encumbered in debt, and recovery appeared impossible. It was almost impossible to put a finger on the cause of the extravagance, but it was certainly obvious that we were living far beyond our income. The bills seemed to arrive in a never-ending stream, and every day we were sinking deeper and deeper into the mire of debt. Then, to add to our on-going difficulties our child arrived and we set up a nursery, which cost us a considerable amount of money. As a mother it was would have been impossible for me to accept my child being badly dressed, and could never have taken the child into public unless it was in the sweetest and freshest of clothes. So we endeavoured to ensure that the child got only the best in clothes and accessories. Yet, despite the growing bills we mysteriously managed to keep ourselves afloat, and as a strange, careworn expression grew across Henry’s face it became obvious to me that he was harassed and worried. Although his business was fine, there were bills that needed to be paid and difficulties arising that he could not quite see the end of.

To all outward appearances, Henry and I seemed to be a very prosperous couple and living in a house as elegant as any other in the area. There were countless small trifles scattered throughout the house, which I had bought here and there but never paid for them. Some of the shopkeepers had not held back in their efforts to persuade me to buy many of these and, therefore, I didn’t think I had a real duty to pay for them. Yes, my conscience troubled me and from time to time a sharp pang of guilt would shoot through me, and many times I wished that when we first set up a home that I had had the sense to insist Henry to keep within our income. By this time, however, it was too late and all my hopes and prayers rested on some good fortune coming to us. Henry had high hopes of his partners promoting him to a position with an income that would see us much better off than we were. It was this hope of promotion that kept our spirits up and we felt particularly hopeful when Mr Torrens, the senior partner, decided that he would come to our home for dinner. Mr Torrens was a peculiar sort of man, who rarely left his own home, except to go to the office, and we knew that something important was afoot. We wanted to impress the man favourably, of course, and this caused us to launch ourselves into further debt. So much depended on the success of his visit that we decided no expense would be spared in entertaining him and I planned an exquisite meal served in the Russian style with each course brought to the table sequentially. The large dining table was set under my close supervision and when everything was completed I had the utmost confidence that Mr Torrens would be suitably impressed. Unfortunately for Henry and the meal I had prepared, Mr Torrens came to the house, ate very little and in silence, leaving the house without saying one word on the subject upon which our hopes were pinned.

Just over a week after the dinner, we heard that the promotion had, in fact, been given to one of Henry’s juniors, whose name had never before been mentioned. We were terribly disappointed, having counted on the real possibility of our situation being improved. Then, when our anger had reached its highest point, Uncle Joe suddenly walked in. The man had never been in our house since the day we were married, but it was a great surprise for him to leave his beloved ‘Knocknaree’. He made a point of telling me that he had a sudden urge to see his favourite niece and his new grand-niece, and that alone was the reason for his journey. He was only going to stay for the day and intended to return to his own home that very evening. I loved my Uncle Joe deeply and under normal circumstances would have been greatly pleased to welcome him to our home, but his visit had been badly timed. Despite his presence, my mind was only filled with great disappointment for Henry, and our troubles were now becoming too serious to ignore.

“You have a beautiful house, Katie,” said Joe. “Sure, I had no idea that Henry was such a rich man.”

“Did you not?” I replied with a nervous laugh.

“Aye, Katie, I am really pleased to see you so comfortably settled,” smiled Uncle Joe. “This room here must have cost you both a pretty penny, but I am sure you have a wee nest-egg put away somewhere.”

“Oh, it isn’t very much,” I answered him, referring to the room though I knew he would think I was referring to the nest-egg.

“It doesn’t matter how small it is, Kate. There is still plenty of time to add to it.”

It was at this moment that the door to the room opened and the maid delivered an ominous-looking plain manilla envelope into my hands and told me that the person was waiting for an answer. Quick as a flash I answered in the usual way under these circumstances and said. “Tell them Mr Allinson is out, but he would call with them in a day or two.”

Despite my best efforts to look indifferent, I could feel Uncle Joe’s eyes on me and I could feel my face begin to redden. I was almost certain that he had realised the truth of my current situation, but lunch was announced and we all went into the dining room. As we entered I was horrified to see that the maid had set the table with some of our best china, and though I knew she had done so with the best of intentions, I knew that Uncle Joe would not be impressed by such a show of grandeur. Nevertheless, he noticed the setting and politely expressed his admiration. “Where did you get that figure?” he asked as he pointed toward a particularly ornate china centre-piece. “It must have been  very expensive.”

“What?” I replied unemotionally, “It was not very expensive. At least I don’t think it was.” But even as I answered him I felt a painful throb in my heart, reminding me that the figure was not even paid for at that moment. After this I found the entire visit by my uncle to be both stressful and unpleasant, and it was with great relief when I bade him goodbye and was, once again, alone in my home. I had deceived him into thinking that our life was good when all the while I only wanted to put my arms around him and confess the financial mess we had made of our life. As I watched him leave my home to return to ‘Knocknaree’ my heart yearned to be going with him to the peace, quiet and happiness I had always experienced in that place. But, little did I realise that our struggle was just beginning and we just seemed to sink deeper and deeper into the quicksand of debt. The deeper we struggled the deeper we got and all our efforts to drag ourselves out of the quagmire were in vain because we had ignored the ‘golden rule’ at the very beginning of our life together – to live within our means and pay ready cash. We had a lovely house, fine clothes, jewels, and plenty of ‘friends’. But we were totally miserable and overwhelming debt stared us in the face in whatever direction we turned. Moreover, we became increasingly anxious as to how long we could keep our creditors at bay and avoid being shamed. Henry’s position in his business depended solely upon the pleasure of the senior partners, and if they discovered his financial embarrassments, it would undoubtedly have serious consequences to him. Such a thing might make the senior partners consider that they would be justified in taking steps to remove him from the business, rather than just warn him of the danger of his position. Every waking moment of the day I prayed that we could begin again so that we could act differently and avoid our current experience.

There were times when I wanted to confide my troubles to my mother but did not dare to. Henry was a great favourite with her because she regarded him as being prosperous, but if she discovered his misfortunes she would not think of him in the same light. I could not bear that to happen because I knew that I was equally, if not actually more to blame than Henry for our predicament. It suddenly became clear to me what the meaning of Uncle Joe’s words were, as well as his warning that a wife can make or hinder her husband’s success. If only I had insisted at the beginning on living within our means all would have been good, but now every day brought another disturbing and threatening letter. Every ring of the doorbell would make me jump, and the sound of a man’s voice talking to the maid made me tremble with fear. Then, one summer’s evening, Henry and I were sitting, planning all sorts of wildly impossible schemes to get out of our predicament when Henry finally said, “We have held off the final reckoning for a long time now, but I think the day is just around the corner, Katie. And I don’t know what we are going to do.”

We worried about what our friends might think when our financial difficulties would be exposed. But, not for one minute, did we contemplate that they were already contemplating our fall and had been for many months. They wondered how we could afford to entertain so well and privately condemned us for wasting money, despite the fact that they were the beneficiaries of that spending. Neither did we even imagine that Mr. Torrens had not been impressed by our surroundings as much as hoped he would. He had left our home, knowing Henry’s income and disappointed that his valued employee had married a woman with so little sense and judgement. Mr. Torrens was completely aware of the embarrassment that would occur if Henry had been promoted and, therefore, the senior partners decided to promote and increase the wages of an employee whom they thought had a better understanding of money matters. It was clear, then, that it would only be my mother and Uncle Joe who would be surprised about our fall from grace, but we sat on in our lovely room knowing that we would have to sell off everything we had, leave our beautiful home, and begin again from scratch. Henry’s position, we were aware, was seriously damaged and that we could never hope to regain the same position in society that our own stupidity had caused us to lose, and we could not avoid that reality.

Great anxiety continued in the days that followed as I wrote to my mother and told her how hopelessly and desperately we were overcome by our financial difficulties. I still worried over what she would say, and what Uncle Joe might say. In my grief and embarrassment, I locked myself away from the world and never thought that I could face the world again. then, a knock came to the door and, after a subdued call from me to come in, I was surprised to see that beautiful, friendly face of Uncle Joe. He immediately enfolded me in his arms and said softly, “My poor wee Katie. I only heard your news this morning and I came straight away. Cheer up, Katie. Things can’t be past mending, and I wouldn’t be here if I hadn’t come to help.”

Sitting with Henry and me, he listened attentively to our story, which we told truthfully and did not try to justify our conduct. Then, when all was confessed, Uncle Joe wrote a cheque for the full amount of our debts, which were quite substantial when everything was taken into consideration. It saved us from any disgrace, and it prevented Henry’s dismissal from a job that would eventually bring us an income that we could only have dreamed about. On the advice of Uncle Joe, we sublet our home and moved to a less expensive house in a less fashionable locality. At the same time we sold all those useless things that had cost us so much and had become so hateful to me. Now we started again with a small but certain income and armed with a lot more wisdom. We still visit him in his home, but mere words cannot describe how thankful we were for his kind and generous help and we have never forgotten his wise words – “Never buy what you can’t afford, and always pay with ready cash.”

To all young people who are about to marry, you may be doing so with the best intentions to be frugal. But how many young couples do we hear about who fall into bad times rather than the happy times due to them? Too frequently these hard times are caused by their developing of a heedless disregard for the future consequences that await them for ‘Keeping up with the Jones’s’. The need to show-off can lead to an extravagance that might cost a young couple years of misery to redeem, and there will not always be an ‘Uncle Joe’ to help. It is much better to begin ‘house-keeping’ by showing a modesty that is in proportion to your means; to furnish if need be, gradually; and from time to time add what can be reasonably afforded..

The Legend of Captain Gallagher

An Irish Highwayman

There had always been a long tradition of guerrilla warfare in Ireland since the time of the first Norman invasions in 12th Century. By the time of the Irish Confederate Wars of the 1640s, these native Irish foot soldiers were the mainstay of the rebel forces in Ireland and known to their enemies as ‘Tories’ (Tóraí or ‘Pursuers’). During the ‘Cromwellian Conquest of Ireland,’ they caused the English Parliamentarian forces a lot of problems by attacking isolated and vulnerable garrisons, tax-collectors, and supply columns. In a campaign of ‘hit and run’ tactics these guerrilla gangs would strike their enemies hard and then disappear into the countryside among the native people. Punitive expeditions were led against these groups of guerrillas that had now gained the name ‘Rapparees’, but these were less than successful at first. Parliamentarian forces did capture several strongholds, killing hundreds of guerrillas, and destroying food sources in a vain attempt to force the Rapparees into submission.

Native guerrilla forces were eventually defeated by forced eviction of all civilians from areas where they operated, and subsequently killing those civilians that were found within those areas. By April 1651, the Parliamentarians had designated many areas in the south of the country as ‘open areas’, in which any person found was open to being taken, killed, and destroyed as enemies, and their cattle and goods could be confiscated as being plunder from an enemy. In many of the large towns, including Dublin, the native Irish were expelled because it was feared that they were aiding their fellow Roman Catholic guerrillas in the countryside. Many of the captured ‘guerrillas’ were sold as indentured labour and sent to the West Indies and elsewhere. The last organised guerrilla bands eventually surrendered in 1653 and many of their number were permitted to leave Ireland to serve in the armies of France and Spain. Some refused to leave, however, and in smaller numbers continued their opposition to the new regime in more criminal ways. Moreover, their ranks were constantly filled by those native Irish whose land and property were confiscated under the ‘Cromwellian Plantation’.

These ‘Rapparees’ sought vengeance for being dispossessed of their property, which was then given over to the Protestant favourites of Parliament and the Crown. The dispossessed, like the guerrillas before them, were forced to take to the woods, hills and other remote areas, from where they could sweep down upon the new landlords with as many followers as they could gather. So, events would continue until the middle of the eighteenth century and the dawn of the ‘highwayman’. These criminal types came from among the native Irish and many of them had learned to use firearms and other weapons by serving time in the military or militia units. Some these highwaymen carried out raids and holdups of mail coaches singly, while others would operate with a small band that rarely exceeded half a dozen.

Born in Bonniconlon and reared by an aunt in Derryronane near Swinford, Captain Gallagher was one of the last of these infamous robber leaders in Ireland. In the West of Ireland, he was considered a hero and champion of the oppressed native Irish peasantry who had suffered serious injustice at the hands of the rich, Protestant landowners. They saw him as a romantic figure, like the legendary hero Robin Hood, and like Robin, when he took to his criminal career, Gallagher decided to pick three or four trustworthy companions to join him. Equipping themselves with fast horses and the firearms of the period, they rode all over east Mayo and parts of south Sligo, and west Roscommon. Reports of the state that Captain Gallagher and his small band were bold and utterly fearless, committing daring robberies on the public roads, in open daylight. The homes of the local gentry were plundered regularly, and there was no place that could be considered safe unless it was strongly guarded. Such was the notoriety of the man and his followers that their adventures are still recalled in the folk history of the region. Much is made within these accounts of his great generosity toward the poor peasantry and his amazing ability to evade and escape the ‘Redcoats’. Visitors to the region will find that some of Gallagher’s famous hideouts are still well known, such as ‘Leaba Rudaigh’ that lied in the Ox Mountains near Rooskey. Nearer to the town of Swinford people will tell you that he hid out in Ballylyra Wood, where his ‘Treasure’ is said to lie undiscovered, and close to the town of Pontoon, on Glass Island, he is said to have had another hiding place.

It was reported that on one occasion, Gallagher and his band raided the home of a landlord in Killasser, who was very much despised by his tenants. It is said that, in addition to seizing all his silver and other valuables, the gang forced him to eat and swallow several eviction notices that he prepared for his tenants. Another story tells of a shop in Foxford town that was being robbed on a regular basis and the shop owner could never discover the culprit at work, despite hiring a guard to protect his property. Captain Gallagher, we are informed, offered his services to the shop owner to capture the thief. Gallagher hid in a large chest in the corner of the shop and watched as the guard arrived and began to rob the store. Captain Gallagher leaped from his hiding place and captured the guard, who had been the thief all along.

Local folklore tells us that on another occasion a woman was coming home from the fair in Tubbercurry. The poor woman had sold her last cow so that she could pay her rent to the landlord and avoid eviction. But, as nightfall approached, the woman was passing through the ‘Windy Gap’ near Lough Talt when she spotted a strange shadow in the distance. As they met on the road, the stranger stopped and asked her where she was going in such a hurry. The woman told him that she was trying to get back to her own home before darkness fell because Captain Gallagher might rob her of what little she had. As the woman spoke the strange man smiled at her and proceeded to give her enough money with which she bought another cow, as well as pay her rent to the landlord. He then gently told her to go home and to tell all she met that Captain Gallagher was not the rogue that the authorities made him out to be.

Yet another tale speaks of an occasion when Gallagher, having been ‘set-up’ for capture, escaped through a window of a house just as a military troop, led by a local magistrate entered through the front door of the building. On reaching the ground, Captain Gallagher crept quietly around the house to where the magistrate’s horse was tied up, and, loosening it, he galloped off at full speed. The next day, however, Gallagher is said to have returned the horse, with his thanks, to the magistrate for allowing him the use of such a good beast when he most needed it.

It was precisely because of such escapades that a reward of 500 guineas was offered by the authorities for information leading to his capture. Not surprisingly, after some narrow escapes from the English soldiers, Captain Gallagher’s run of luck finally came to an end. His small of men band were arrested by the authorities near Westport in County Mayo, but Gallagher managed to escape on that occasion. Although he successfully evaded the English patrols for some time, he was finally apprehended by the authorities in the parish of Coolcarney or Attymass, which lie near the foothills of the Ox Mountains.

Local legend says that Captain Gallagher was spending a quiet Christmas in the house of an acquaintance, whom he had formerly helped, while he recovered from an illness. He was given a meal, which had been laced with something that caused him to fall asleep, and the family then got to work. They put him to bed in the ‘cailleach’ bed beside the fire, tying his ankles and wrists were with flax ropes. With Gallagher secured, a message was sent to the military stationed in Foxford, whose officer immediately sent messages to the military stationed in Ballina, Castlebar, and Swinford for assistance before attempting to capture the fugitive. With a force of almost two hundred men, the Redcoats surrounded the house and captured the infamous highwayman without resistance. Without much ado, Gallagher was rushed to Foxford where, after a hasty sham trial, he was sentenced to death by hanging and was taken to Castlebar for the sentence to be carried out.

Gallagher pleaded with his executioners to spare him and he promised them, in return, he would lead them to the hidden treasure that he had buried under a rock in Ballylyra Wood. His captors, however, did not fall for this ploy and the officer in charge quickly carried out the execution and then dashed towards the wood of Ballylyra with a hand-picked squad of cavalrymen. The vision of new-found wealth and rewards from the Crown helped them to hurry to the alleged hiding place of Gallagher’s treasure. But, when the soldiers reached Ballylyra Wood they found that there were not just a few rocks that they had envisioned, but countless thousands of rocks of all shapes and sizes. After searching for three days all they found was a jewel-hilted sword, but it is still thought that Gallagher’s buried gold is still buried in that wood, seven foot from the river beside a tree.

In 1818 Captain Gallagher’s execution was reputedly the last public hanging to take place on the famous hanging tree standing opposite Daly’s Hotel on the Mall in Castlebar. We are left with the following account of the execution taken from a late nineteenth-century author: “He died fearfully. He and his ‘Secretary’ (Walsh) having shaken hands and kissed on the gallows, were flung off together. Walsh died at once, but Gallagher’s rope broke, and he was precipitated to the ground; he got a glass of wine and was again shoved out on the trap-board by the executioner, seated like a tailor, his legs having been broken by the fall.

References:

Article by Brian Hoban; www.mayo-ireland.ie;

“Tales from the West of Ireland” by Sean Henry @ www.stand-and-deliver.org.uk

The Fairies

Where are the wonderful elves, and the fairy creatures bright?

Where are the tiny things that danced in the pale moonlight?

Danced in a magic ring, and fluttered in robes of white,

Like motes in the sunbeam whirled, like leaves in the forest hoar.

Hark to the sound of the sea, and the cry of the waves on the shore.

Where are the dusky gnomes who toiled in the golden ground?

So that the miners trembled hearing their hammers’ sound,

Hearing them tapping, tapping, delving in darkness bound,

A thousand tapping hammers, beneath them hammering.

Hark to the muttered thunder, the voice of the hidden spring.

Where are the forest fairies, the elves in Lincoln green,

Deep in the forest hidden, and never in cities seen,

Sought for by timid maidens, on sainted Hallowe’en,

The joy of all true lovers, a merry band were they!

Hark to the hum of the bee, in the scented blooms of May.

Where are the household fairies, who loved the embers’ glow,

Who played at games with the shadows flickering to and fro,

But left no track on the sanded floor, no trace on the fallen snow,

And filled up the little slippers the children left behind,

Hark to the howl of the tempest, the moan of the stormy wind.

The elves are waiting, waiting, for the golden days to come,

When grief shall be known no longer, nor faithful love be dumb;

Till the figures all are added up, and finished the mighty sum.

Ah yes, they are waiting, waiting, till grief shall be no more.

Hark to the rustle of raindrops, that kiss the deserted shore.