LITMIR.BIZ

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itself—the Lord be praised! an' it warms my own heart to see you look so well.”

      “Thank you, Dominick. Indeed, my health, God be thanked, is very good. Ellish,” he added, calling to an old female servant—“you'll take a glass, Dominick, the day is cowldish—Ellish, here take the kay, and get some spirits—the poteen, Ellish—to the right hand in the cupboard. Indeed, my health is very good, Dominick. Father Murray says he invies me my appetite, an' I tell him he's guilty of one of the Seven deadly sins.”

      “Ha, ha, ha!—Faix, an' Invy is one o' them sure enough; but a joke is a joke in the mane time. A pleasant gintleman is the same Father Murray, but yer Reverence is too deep for him in the jokin' line, for all that. Ethen, Sir, but it's you that gave ould Cokely the keen cut about his religion—ha, ha, ha! Myself laughed till I was sick for two days afther it—the ould thief!”

      “Eh?—Did you hear that, Dominick? Are you sure that's the poteen, Ellish? Ay, an' the best of it all was, that his pathrun, Lord Foxhunter, was present. Come, Dominick, try that—it never seen wather. But the best of it all was—”

      —“'Well, Father Kavanagh,' said he, 'who put you into the church? Now,' said he, 'you'll come over me wid your regular succession from St. Peter, but I won't allow that.'

      “'Why, Mr. Cokely,' says I, back to him, 'I'll giye up the succession;' says I, 'and what is more, I'll grant that you have been called by the Lord, and that I have not; but the Lord that called you,' says I, 'was Lord Foxhunter.' Man, you'd tie his Lordship wid a cobweb, he laughed so heartily.

      “'Bravo, Father Kavanagh,' said he. 'Cokely, you're bale,' said he; 'and upon my honor you must both dine with me to-day, says he—and capital claret he keeps.”

      “Your health, Father Kavanagh, an' God spare you to us! Hah! wather! Oh, the divil a taste itself did the same stuff see! Why, thin, I think your Reverence an' me's about an age. I bleeve. I'm a thrifle oulder; but I don't bear it so well as you do. The family, you see, an' the childhre, an' the cares o' the world, pull me down: throth, the same family's a throuble to me. I wish I had them all settled safe, any way.”

      “What do you intind to do with them, Dominick?”

      “In throth, that's what brought me to yer Reverence. I've one boy—Jimmy—a smart chap entirely, an' he has taken it into his head to go as a poor scholar to Munster. He's fond o' the larnin', there's not a doubt o' that, an' small blame to him to be sure; but then again, what can I do? He's bint on goin', an' I'm not able to help him, poor fellow, in any shape; so I made bould to see yer Reverence about it, in hopes that you might be able to plan out something for him more betther nor I could do. I have the good wishes of the neighbors, and indeed of the whole parish, let the thing go as it may.”

      “I know that, Dominick, and for the same rason well have a collection at the three althars. I'll mintion it to them after Mass to-morrow, and let them be prepared for Sunday week, when we can make the collection. Hut, man, never fear; we'll get as much as will send him half-way to the priesthood; and I'll tell you what, Dominick, I'll never be the man to refuse giving him a couple of guineas myself.”

      “May the heavenly Father bless an' keep your Reverence. I'm sure 'tis a good right the boy has, as well as all of us, to never forget your kindness. But as to the money—he'll be proud of your assistance the other way, sir—so not a penny—'tis only your good-will we want—hem—except indeed, that you'd wish yourself to make a piece of kindness of it to the poor boy. Oh, not a drop more, sir—I declare it'll be apt to get into my head. Well, well—sure an' we're not to disobey our clargy, whether or not: so here's your health over agin, your Reverence! an' success to the poor child that's bint on good!”

      “Two guineas his Reverence is to give you from himself, Jimmy,” said the father, on relating the success of this interview with the priest; “an' faix I was widin one of refusin' it, for feard it might bring something unlucky* wid it; but, thought I, on the spur, it's best to take it, any way. We can asily put it off on some o' these black-mouthed Presbyterians or Orangemen, by way of changin' it, an' if there's any hard fortune in it, let them have the full benefit of it, ershi misha.” ( ** Say I.)

      * There is a superstitious belief in some parts of

       Ireland, that priests' money is unlucky; “because,” say

       the people, “it is the price of sin”—alluding to

       absolution.

      It is by trifles of this nature that the unreasonable though enduring hatred with which the religious sects of Ireland look upon those of a different creed is best known. This feeling, however, is sufficiently mutual. Yet on both sides there is something more speculative than practical in its nature. When they speak of each other as a distinct class, the animosity, though abstracted, appears to be most deep; but when they mingle in the necessary intercourse of life, it is curious to see them frequently descend, on both sides, from the general rule to those exceptions of good-will and kindness, which natural benevolence and mutual obligation, together with a correct knowledge of each other's real characters, frequently produce. Even this abstracted hatred, however, has been the curse of our unhappy country; it has kept us too much asunder, or when we met exhibited us to each other in our darkest and most offensive aspects.

      Dominick's conduct in the matter of the priest's money was also a happy illustration of that mixture of simplicity and shrewdness with which an Irishman can frequently make points meet, which superstition, alone, without such ingenuity, would keep separate for ever. Many another man might have refused the money from an ignorant dread of its proving unlucky; but his mode of reasoning on the subject was satisfactory to himself, and certainly the most ingenious which, according to his belief, he could have adopted—that of foisting it upon a heretic.

      The eloquence of a country priest, though rude, and by no means elevated, is sometimes well adapted to the end in view, to the feelings of his auditory, and to the nature of the subject on which he speaks. Pathos and humor are the two levers by which the Irish character is raised or depressed; and these are blended, in a manner too anomalous to be ever properly described. Whoever could be present at a sermon on the Sunday when a Purgatorian Society is to be established, would hear pathos and see grief of the first water. It is then he would get a “nate” and glowing description of Purgatory, and see the broad, humorous, Milesian faces, of three or four thousand persons, of both sexes, shaped into an expression of the most grotesque and clamorous grief. The priest, however, on particular occasions of this nature, very shrewdly gives notice of the sermon, and of the purpose for which it is to be preached:—if it be grave, the people are prepared to cry; but if it be for a political, or any other purpose not decidedly religious, there will be abundance of that rough, blunt satire and mirth, so keenly relished by the peasantry, illustrated, too, by the most comical and ridiculous allusions. That priest, indeed, who is the best master of this latter faculty, is uniformly the greatest favorite. It is no unfrequent thing to see the majority of an Irish congregation drowned in sorrow and tears, even when they are utterly ignorant of the language spoken; particularly in those districts where the Irish is still the vernacular tongue. This is what renders notice of the sermon and its purport necessary; otherwise the honest people might be seriously at a loss whether to laugh or cry.

      “Elliih avourneen, gho dhe dirsha?”—“Ellish, my dear, what is he saying?”

      “Och, musha niel eshighum, ahagur—ta sha er Purgathor, ta barlhum.”—“Och, I dunna that, jewel; I believe he's on Purgatory.”

      “Och, och, oh—och, och, oh—oh, i, oh, i, oh!”

      And on understanding that Purgatory is the subject, they commence their grief with a rocking motion, wringing their hands, and unconsciously passing their beads through their fingers, whilst their bodies are bent forward towards the earth.

      On the contrary, when the priest gets jocular—which I should have premised, he never does in what is announced as a solemn sermon—you might observe several faces charged with mirth and laughter, turned, even while beaming with this expression, to those who kneel beside them, inquiring:

      “Arrah,

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