PHELIM O'TOOLE'S COURTSHIP.

Phelim O'Toole, who had the honor of being that interesting personage, an only son, was heir to a snug estate of half an acre, which had been the family patrimony since the time of his grandfather, Tyrrell O'Toole, who won it from the Sassenah at the point of his reaping-hook, during a descent once made upon England by a body of “spalpeens,” in the month of August. This resolute little band was led on by Tyrrell, who, having secured about eight guineas by the excursion, returned to his own country, with a coarse linen travelling-bag slung across his shoulder, a new hat in one hand, and a staff in the other. On reaching once more his native village of Teernarogarah, he immediately took half an acre, for which he paid a moderate rent in the shape of daily labor as a cotter. On this he resided until death, after which event he was succeeded by his son, Larry O'Toole, the father of the “purty boy” who is about to shine in the following pages.

Phelim's father and mother had been married near seven years without the happiness of a family. This to both was a great affliction. Sheelah O'Toole was melancholy from night to morning, and Larry was melancholy from morning to night. Their cottage was silent and solitary; the floor and furniture had not the appearance of any cottage in which Irish children are wont to amuse themselves. When they rose in the morning, a miserable stillness prevailed around them; young voices were not heard—laughing eyes turned not on their parents—the melody of angry squabbles, as the urchins, in their parents' fancy, cuffed and scratched each other—half, or wholly naked among the ashes in the morning, soothed not the yearning hearts of Larry and his wife. No, no; there was none of this.

Morning passed in a quietness hard to be borne: noon arrived, but the dismal dreary sense of childlessness hung upon the house and their hearts; night again returned, only to add its darkness to that which overshadowed the sorrowful spirits of this disconsolate couple.

For the first two or three years, they bore this privation with a strong confidence that it would not last. The heart, however, sometimes becomes tired of hoping, or unable to bear the burthen of expectation, which time only renders heavier. They first began to fret and pine, then to murmur, and finally to recriminate.

Sheelah wished for children, “to have the crathurs to spake to,” she said, “and comfort us when we'd get ould an' helpless.”

Larry cared not, provided they had a son to inherit the “half acre.” This was the burthen of his wishes, for in all their altercations, his closing observation usually was—“well, but what's to become of the half acre?”

“What's to become of the half acre? Arrah what do I care for the half acre? It's not that you ought to be thinkin' of, but the dismal poor house we have, wid not the laugh or schreech of a single pastiah (* child) in it from year's end to year's end.”

“Well, Sheelah?—”

“Well, yourself, Larry? To the diouol I pitch your half acre, man.”

“To the diouol you—pitch—What do you fly at me for?”

“Who's flyin' at you? They'd have little tow on their rock that 'ud fly at you.”

“You are flyin' at me; an' only you have a hard face, you wouldn't do it.”

“A hard face! Indeed it's well come over wid us, to be tould that by the likes o' you! ha!”

“No matther for that! You had betther keep a soft tongue in your head, an' a civil one, in the mane time. Why did the divil timpt you to take a fancy to me at all?”

“That's it. Throw the grah an' love I once had for you in my teeth, now. It's a manly thing for you to do, an' you may be proud, of it. Dear knows, it would be betther for me I had fell in consate wid any face but yours.”

“I wish to goodness you had! I wouldn't be as I am to-day. There's that half acre—”

“To the diouol, I say, I pitch yourself an' your half acre! Why do you be comin' acrass me wid your half acre? Eh?—why do you?”

“Come now; don't be puttin' your hands agin your sides, an waggin' your impty head at me, like a rockin' stone.”

“An' why do you be aggravatin' at me wid your half acre?”

“Bekase I have a good right to do it. What'll become of it when I d—”

“——That for you an' it, you poor excuse!”

“When I di—”

“——That for you an' it, I say! That for you an' it, you atomy!”

“What'll become of my half acre when I die? Did you hear that?”

“You ought to think of what'll become of yourself, when you die; that's what you ought to think of; but little it throubles you, you sinful reprobate! Sure the neighbors despises you.”

“That's falsity; but they know the life I lade wid you. The edge of your tongue's well known. They pity me, for bein' joined to the likes of you. Your bad tongue's all you're good for.”

“Aren't you afeard to be flyin' in the face o' Providence the way you are? An' to be ladin' me sich a heart-scalded life for no rason?”

“It's your own story you're tellin'. Sure I haven't a day's pace wid you, or ever had these three years. But wait till next harvest, an' if I'm spared, I'll go to England. Whin I do, I've a consate in my head, that you'll never see my face agin.”

“Oh, you know that's an' ould story wid you. Many a time you threatened us wid that afore. Who knows but you'd be dhrowned on your way, an' thin we'd get another husband.”

“An' be these blessed tongs, I'll do it afore I'm much oulder!”

“An' lave me here to starve an' sthruggle by myself! Desart me like a villain, to poverty an' hardship! Marciful Mother of Heaven, look down upon me this day! but I'm the ill-thrated, an' ill-used poor crathur, by a man that I don't, an' never did, desarve it from! An' all in regard that that 'half acre' must go to strangers! Och! oh!”

“Ay! now take to the cryin', do; rock yourself over the ashes, an' wipe your eyes wid the corner of your apron; but, I say agin, what's to become of the half acre?”

“Oh, God forgive you, Larry! That's the worst I say to you, you poor half-dead blaguard!”

“Why do you massacray me wid your tongue as you do?”

“Go. an—go an. I won't make you an answer, you atomy! That's what I'll do. The heavens above turn your heart this day, and give me strinth to bear my throubles an' heart burnin', sweet Queen o' Consolation! Or take me into the arms of Parodies, sooner nor be as I am, wid a poor baste of a villain, that I never turn my tongue on, barrin' to tell him the kind of a man he is, the blaguard!”

“You're betther than you desarve to be!”

To this, Sheelah made no further reply; on the contrary, she sat smoking her pipe with a significant silence, that was only broken by an occasional groan, an ejaculation, or a singularly devout upturning of the eyes to heaven, accompanied by a shake of the head, at once condemnatory and philosophical; indicative of her dissent from what he said, as well as of her patience in bearing it.

Larry, however, usually proceeded to combat all her gestures by viva voce argument; for every shake of her head he had an appropriate answer: but without being able to move her from the obstinate silence she maintained. Having thus the field to himself, and feeling rather annoyed by the want of an antagonist, he argued on in the same form of dispute, whilst she, after first calming her own spirit by the composing effects of the pipe, usually cut him short with—

“Here, take a blast o' this, maybe it'll settle you.”

This was received in silence. The good man smoked on, and every puff appeared, as an evaporation of his anger. In due time he was as placid as herself, drew his breath in a grave composed manner, laid his pipe quietly on the hob, and went about his business as if nothing had occurred between them.

These bickerings were strictly private, with the exception of some disclosures made to Sheelah's mother and sisters. Even these were thrown out rather as insinuations that all was not right, than as direct assertions that they lived unhappily. Before strangers they were perfect turtles.

Larry, according to the notices of his life furnished by Sheelah, was “as good a husband as ever broke the world's bread;” and Sheelah “was as good a poor man's wife as ever threw a gown over her shoulders.” Notwithstanding all this caution, their little quarrels took wind; their unhappiness became known. Larry, in consequence of a failing he had, was the cause of this. He happened to be one of those men who can conceal nothing when in a state of intoxication. Whenever he indulged in liquor too freely, the veil which discretion had drawn over their recriminations was put aside, and a dolorous history of their weaknesses, doubts, hopes, and wishes, most unscrupulously given to every person on whom the complainant could fasten. When sober, he had no recollection of this, so that many a conversation of cross-purposes took place between him and his neighbors, with reference to the state of his own domestic inquietude, and their want of children.

One day a poor mendicant came in at dinner hour, and stood as if to solicit alms. It is customary in Ireland, when any person of that description appears during meal times, to make him wait until the meal is over, after which he is supplied with the fragments. No sooner had the boccagh—as a certain class of beggars is termed—advanced past the jamb, than he was desired to sit until the dinner should be concluded. In the mean time, with the tact of an adept in his calling, he began to ingratiate himself with Larry and his wife; and after sounding the simple couple upon their private history, he discovered that want of children was the occasion of their unhappiness.

“Well good people,” said the pilgrim, after listening to a dismal story on the subject, “don't be cast down, sure, whether or not. There's a Holy Well that I can direct yez to in the county—. Any one, wid trust in the Saint that's over it, who'll make a pilgrimage to it on the Patthern day, won't be the worse for it. When you go there,” he added, “jist turn to a Lucky Stone that's at the side of the well, say a Rosary before it, and at the end of every dicken (decade) kiss it once, ache of you. Then you're to go round the well nine times, upon your bare knees, sayin' your Pathers and Avers all the time. When that's over, lave a ribbon or a bit of your dress behind you, or somethin' by way of an offerin', thin go into a tent an' refresh yourselves, an' for that matther, take a dance or two; come home, live happily, an' trust to the holy saint for the rest.”

A gleam of newly awakened hope might be discovered lurking in the eyes of this simple pair, who felt that natural yearning of the, heart incident to such as are without offspring.

They looked forward with deep anxiety to the anniversary of the Patron Saint; and when it arrived, none certainly who attended it, felt a more absorbing interest in the success of the pilgrimage than they did.

The days on which these pilgrimages are performed at such places are called Pattern or Patron days. The journey to holy wells or holy lakes is termed a Pilgrimage, or more commonly a Station. It is sometimes enjoined by the priest, as an act of penance; and sometimes undertaken voluntarily, as a devotional, work of great merit in the sight of God. The crowds in many places amount to from five hundred to a thousand, and often to two, three, four, or five thousand people.

These Stations have, for the most part, been placed in situations remarkable for wild and savage grandeur, or for soft, exquisite, and generally solitary beauty. They may be found on the high and rugged mountain top; or sunk in the bottom of some still and lonely glen, far removed from the ceaseless din of the world. Immediately beside them, or close in their vicinity, stand the ruins of probably a picturesque old abbey, or perhaps a modern chapel. The appearance of these gray, ivy-covered walls is strongly calculated to stir up in the minds of the people the memory of bygone times, when their religion, with its imposing solemnities, was the religion of the land. It is for this reason, probably, that patrons are countenanced; for if there be not a political object in keeping them up, it is beyond human ingenuity to conceive how either religion or morals can be improved by debauchery, drunkenness, and bloodshed.

Let the reader, in order to understand the situation of the place we are describing, imagine to himself a stupendous cliff overhanging a green glen, into which tumbles a silver stream down a height of two or three hundred feet. At the bottom of this rock, a few yards from the basin formed by the cascade, in a sunless nook, was a well of cool, delicious water. This was the “Holy Well,” out of which issued a slender stream, that joined the rivulet formed by the cascade. On the shrubs which grew out of the crag-cliffs around it, might be seen innumerable rags bleached by the weather out of their original color, small wooden crosses, locks of human hair, buttons, and other substitutes for property; poverty allowing the people to offer it only by fictitious emblems. Lower down in the glen, on the river's bank, was a smooth green, admirably adapted for the dance, which, notwithstanding the religious rites, is the heart and soul of a Patron.

On that morning a vast influx of persons, male and female, old and young, married and single, crowded eagerly towards the well. Among them might be noticed the blind, the lame, the paralytic, and such as were afflicted with various other diseases; nor were those good men and their wives who had no offspring to be omitted. The mendicant, the pilgrim, the boccagh, together with every other description of impostors, remarkable for attending such places, were the first on the ground, all busy in their respective vocations. The highways, the fields, and the boreens, or bridle-roads, were filled with living streams of people pressing forward to this great scene of fun and religion. The devotees could in general be distinguished from the country folks by their Pharisaical and penitential visages, as well as by their not wearing shoes; for the Stations to such places were formerly made with bare feet: most persons now, however, content themselves with stripping off their shoes and stockings on coming within the precincts of the holy ground. Human beings are not the only

description of animals that perform pilgrimages to holy wells and blessed lakes. Cows, horses, and sheep are made to go through their duties, either by way of prevention, or cure, of the diseases incident to them. This is not to be wondered at, when it is known that in their religion every domestic animal has its patron saint, to whom its owner may at any time pray on its behalf. When the crowd was collected, nothing in the shape of an assembly could surpass it in the originality of its appearance. In the glen were constructed a number of tents, where whiskey and refreshments might be had in abundance. Every tent had a fiddler or a piper; many two of them. From the top of the pole that ran up from the roof of each tent, was suspended the symbol by which the owner of it was known by his friends and acquaintances. Here swung a salt herring or a turf; there a shillelah; in a third place a shoe, in a fourth place a whisp of hay, in a fifth an old hat, and so on with the rest.

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

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

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

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

* Eternal perdition on you, you red rogue.

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

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

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

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

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

“'Och, 'twas on a Christmas mornin' That Jeroosillim was born in The Holy Land'——'

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

'The Holy Land adornin' All by the Baltic Say. The angels on a Station, Wor takin' raycrayation, All in deep meditation, All by the'——

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

'Wor takin' raycraytion, All by the Baltic Say!”

“Help the ould woman there.”

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

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

of the family as could not attend in person.