Saturday, 16 March 2024

Good Reading: "Como Vem Guerreira!" by Saint Joseph of Anchieta (in Portuguese)

Como, vem guerreira

a morte espantosa!

Como vem guerreira

e temerosa!

 

Suas armas são doença,

com que a todos acomete.

Por qualquer lugar se mete,

sem nunca pedir licença.

Tanto que se dá sentença

da morte espantosa,

como vem guerreira

e temerosa!

 

Por muito poder que tenha,

ninguém pode resistir.

Dá mil voltas, sem sentir,

mais ligeira que uma azenha.

Quando manda Deus que venha

a morte espantosa,

como vem guerreira

e temerosa!

 

A uns caça quando comem,

sem que engulam o bocado.

Outros mata no pecado,

Sem que gosto nele tomem.

Quando menos teme homem

a morte espantosa,

como vem guerreira

e temerosa!

 

A ninguém que dar aviso,

porque vem como ladrão.

Se não acha contrição,

então mata mais de liso.

Quando toma de improviso,

a morte espantosa,

como vem guerreira

e temerosa!

 

Quando esperas de viver

longa vida, mui contente,

ela entra, de repente,

sem deixar-te a perceber.

Quando mostra seu poder,

a morte espantosa,

como vem guerreira

a temerosa!

 

Tudo lhe serve de espada,

com tudo pode matar;

em todos acha lugar

para dar sua estocada.

A terrível bombardada

da morte espantosa,

como vem guerreira

e temerosa!

 

A primeira morte mata

o corpo, com quanto tem.

A segunda, quando vem,

a alma e o corpo rapa.

Co'o inferno se contrata

a morte espantosa.

Como vem guerreira

e temerosa!

Friday, 15 March 2024

Friday's Sung Word: "Foi Muamba" by Cândido das Neves (in Portuguese)

Music by Pixinguinha.

Ando até cismando
que isso foi muamba
a cabrocha agora
não me sai do samba.

Por causa dela eu ando encrencado
e vocês falam que eu estrilho à toa
quem tem seu bem fique desconfiado
principalmente se a cabrocha é boa.

Tudo ela esquece, até a bóia atrasa
quando num samba ela cai faceira
quando a polícia vai batê lá em casa
nem eu escapo de ir pra geladeira.

 

You can listen "Foi Muamba" sung by Breno Ferreira here.

Thursday, 14 March 2024

Thursday's Serial: "Os Exercícios Espirituais" by Saint Ignatius of Loyola (translated into Portuguese) - I

 

PRIMEIRA PARTE

 

Anotações Orientadoras - Anotações para tomar alguma inteligência dos exercícios espirituais que se seguem e para ajudar, assim, o que os há de dar como o que os há de receber.

I. Por este nome, exercícios espirituais, entende-se todo o modo de examinar a consciência, de meditar, de contemplar, de orar vocal e mentalmente, e de outras operações espirituais, conforme adiante se dirá. Porque, assim como passear, caminhar e correr são exercícios corporais, da mesma maneira todo o modo de preparar e dispor a alma, para tirar de si todas as afeições desordenadas e, depois de tiradas, buscar e achar a vontade divina na disposição da sua vida para a salvação da alma se chamam exercícios espirituais.

II. A pessoa que dá a outrem modo e ordem para meditar ou contemplar, deve narrar fielmente a história dessa contemplação ou meditação, discorrendo somente pelos pontos, com breve ou sumária explicação. Porque, quando a pessoa que contempla toma o fundamento verdadeiro da história discorre e raciocina por si mesma, e acha alguma coisa que faça declarar um pouco mais ou sentir a história, quer pelo próprio raciocínio quer porque o entendimento é iluminado pela força divina, é-lhe de mais gosto e fruto espiritual do que se quem dá os exercícios explicasse e desenvolvesse muito o sentido da história; porque não é o muito saber que sacia e satisfaz a alma, mas o sentir e gostar as coisas internamente.

III. Como em todos os exercícios espirituais seguintes usamos dos atos do entendimento, quando discorremos, e dos da vontade, quando excitamos os afetos [50,6], advirtamos que, nos atos da vontade, quando falamos vocal ou mentalmente com Deus nosso Senhor, ou com os seus santos, se requer, da nossa parte, maior reverência do que quando usamos do entendimento para entender.

IV. Dado que para os exercícios seguintes se tomam quatro semanas, para corresponder às quatro partes em que se dividem os Exercícios, a saber: a primeira, que é a consideração e contemplação dos pecados; a segunda, a vida de Cristo nosso Senhor até ao dia de Ramos, inclusive; a terceira, a Paixão de Cristo nosso Senhor; a quarta, a Ressurreição e Ascensão, a que se juntam três modos de orar; contudo não se entenda que cada semana tenha, necessariamente, sete ou oito dias. Porque, como acontece que, na primeira semana, alguns são mais lentos para achar o que buscam, a saber, contrição, dor, lágrimas por seus pecados; assim também, como uns são mais diligentes que outros, e mais agitados e provados de diversos espíritos, requer-se, algumas vezes, encurtar a semana e, outras vezes, prolongá-la, e assim em todas as outras semanas seguintes, buscando as coisas segundo a matéria proposta. Mas os Exercícios concluir-se-ão, pouco mais ou menos, em trinta dias.

V. Muito aproveita, ao que recebe os exercícios, entrar neles com grande ânimo e liberalidade para com o seu Criador e Senhor, oferecendo-lhe todo o seu querer e liberdade, para que sua divina majestade, assim de sua pessoa como de tudo o que tem, se sirva conforme a sua santíssima vontade.

VI. Quando, o que dá os exercícios, advertir que não vêm à alma do praticante algumas moções espirituais, tais como consolações ou desolações, nem é agitado de vários espíritos, muito o deve interrogar acerca dos exercícios, se os faz nos seus devidos tempos e como; e também acerca das adições, se as faz com diligência, pedindo conta de cada uma destas coisas em particular. Fala-se de consolação e desolação em [316-324], de adições em [7390].

VII. Se o que dá os exercícios vê que o que os recebe está desolado e tentado, não se mostre com ele duro nem desabrido, mas brando e suave. Dando-lhe ânimo e forças para ir adiante, descobrindo-lhe as astúcias do inimigo da natureza humana, e fazendo-o preparar e dispor para a consolação que há de vir.

VIII. O que dá os exercícios, segundo a necessidade que notar naquele que os recebe acerca das desolações e astúcias do inimigo e também das consolações, poderá expor-lhe as regras da primeira e segunda semana que são para conhecer os vários espíritos: [313-327] e [328-336].

IX. É de advertir que, quando o praticante anda nos exercícios da primeira semana, se é pessoa que não tenha sido versada em coisas espirituais, e se é tentada grosseira e abertamente, mostrando, por exemplo, impedimentos em prosseguir no serviço de Deus nosso Senhor, tais como trabalhos, vergonha e temor pela honra do mundo, etc.; o que dá os Exercícios não lhe deve explicar as regras dos vários espíritos da segunda semana, porque, sendo-lhe proveitosas as da primeira semana, o prejudicariam as da segunda, por serem matéria mais subtil e demasiado elevada para que a possa compreender.

X. Quando o que dá os exercícios pressente que aquele que os recebe é combatido e tentado sob aparência de bem, então é o momento próprio para lhe falar das regras da segunda semana já referidas. Porque, comumente, o inimigo da natureza humana tenta mais sob aparência de bem, quando a pessoa se exercita na via iluminativa que corresponde aos exercícios da segunda semana, e não tanto na vida purgativa que corresponde aos exercícios da primeira semana.

XI. Ao que toma os exercícios na primeira semana, é-lhe proveitoso não saber coisa alguma do que há de fazer na segunda semana; mas que trabalhe de tal modo na primeira, para alcançar aquilo que busca, como se, na segunda, nenhuma coisa boa esperasse achar.

XII. O que dá os Exercícios há de advertir muito ao que os recebe que, uma vez que em cada um dos cinco exercícios ou contemplações, que se farão cada dia, há de estar durante uma hora, procure, por isso, sempre que o espírito fique satisfeito em pensar que esteve uma hora inteira no exercício, e antes mais que menos. Porque o inimigo costuma, não pouco, tentar fazer que se encurte a hora da contemplação, meditação ou oração.

XIII. É também de advertir que, como no tempo da consolação é fácil e leve estar na contemplação a hora inteira, assim no tempo da desolação é muito difícil completá-la. Portanto, a pessoa que se exercita, para agir contra a desolação e vencer as tentações, deve sempre estar alguma coisa mais além da hora completa, para que não só se habitue a resistir ao adversário, mas ainda a derrotá-lo.

XIV. Se o que dá os Exercícios vê que quem os recebe anda consolado e com muito fervor, deve-o prevenir que não faça promessa nem voto algum inconsiderado e precipitado; e quanto mais o conhecer de caráter ligeiro, tanto mais o deve prevenir e admoestar. Porque, ainda que justamente alguém possa mover a outrem a entrar na vida religiosa, na qual se supõe fazer voto de obediência, pobreza e castidade; e embora uma boa obra que se faz com voto, seja mais meritória que a que se faz sem ele, deve-se atender muito ao caráter e à capacidade da pessoa, e a quanta ajuda ou estorvo poderá encontrar no cumprimento daquilo que quisesse prometer.

XV. O que dá os Exercícios não deve mover ao que os recebe mais a pobreza nem a promessa dela do que a seus contrários, nem a um estado ou modo de viver mais que a outro. Porque, embora fora dos Exercícios, lícita e merecidamente possamos mover todas as pessoas, que provavelmente tenham capacidade, a escolher continência, virgindade, vida religiosa ou qualquer outro modo de perfeição evangélica; contudo, nos Exercícios Espirituais, é mais conveniente e muito melhor, enquanto busca a divina vontade, que o mesmo Criador e Senhor se comunique à alma a Ele devotada, abraçando-a no seu amor e louvor, e dispondo-a a seguir pelo caminho em que melhor o pode servir no futuro. De maneira que, quem dá os Exercícios não propenda nem se incline a uma parte nem a outra; mas, estando no meio, como o fiel da balança, deixe agir o Criador imediatamente com a criatura, e a criatura com o seu Criador e Senhor.

XVI. Para isso, a saber, para que o Criador e Senhor opere mais seguramente na sua criatura, se por ventura essa alma está afeiçoada e inclinada desordenadamente a uma coisa, é muito conveniente que, empregando todas as suas forças, se motive ao contrário daquilo a que se sente mal afeiçoada; e assim, se está inclinada a buscar e a ter um ofício ou benefício, não pela honra e glória de Deus nosso Senhor, nem pela salvação espiritual das almas, mas por seus proveitos próprios e interesses temporais, deve inclinar-se ao contrário, instando em orações e outros exercícios espirituais e pedindo a Deus nosso Senhor o contrário, a saber, que não querer esse ofício ou benefício nem outra coisa qualquer, se sua divina majestade, ordenando seus desejos, não lhe mudar a sua afeição anterior; de maneira que o motivo de desejar ou ter uma coisa ou outra seja só o serviço, a honra e a glória de sua divina majestade.

XVII. É muito proveitoso que o que dá os Exercícios, sem querer perguntar nem saber os pensamentos pessoais ou pecados de quem os recebe, seja informado fielmente das várias agitações e pensamentos que os vários espíritos lhe trazem; porque, segundo o maior ou menor aproveitamento, lhe pode dar alguns exercícios espirituais convenientes e conformes à necessidade da tal alma assim agitada.

XVIII. Segundo a disposição das pessoas que querem fazer exercícios espirituais, a saber, conforme a idade, letras ou engenho que têm, se hão de aplicar tais exercícios; para que não se dêem a quem é rude ou de compleição delicada, coisas que não possa descansadamente levar e com elas aproveitar. Do mesmo modo, conforme quiserem dispor-se, assim se devem dar a cada um, para que mais se possa ajudar e aproveitar. Portanto àquele que se quer ajudar para se instruir e chegar a certo grau de contentar a sua alma pode dar-se-lhe o exame particular [24-31] e, depois, o exame geral [32-43] e, juntamente, durante meia hora, pela manhã, o modo de orar sobre os mandamentos, pecados mortais, etc. [238-248], recomendando-lhe também a confissão de seus pecados, de oito em oito dias, e, se puder, tomar o sacramento da eucaristia de quinze em quinze dias, e, se o deseja, melhor de oito em oito dias. Esta maneira é mais própria para pessoas mais rudes ou sem letras. Se lhes declare cada mandamento e também os pecados mortais, os preceitos da Igreja, os cinco sentidos, e as obras de misericórdia. Assim mesmo, se o que dá os exercícios vir que quem os recebe é de débil compleição ou de pouca capacidade natural, de quem não se espera muito fruto, é mais conveniente dar-lhe alguns destes exercícios leves, até que se confesse de seus pecados; e, depois, dar-lhe alguns exames de consciência e maneira de se confessar mais amiúde do que costumava, para se conservar no que conseguiu. Não avance com matérias de eleição nem quaisquer outros exercícios dos que estão fora da primeira semana; sobretudo quando com outras pessoas se pode obter maior proveito, e falta tempo para fazer tudo.

XIX. Quem estiver ocupado em cargos públicos ou negócios de que convém ocupar-se, se é instruído ou inteligente, tome uma hora e meia para se exercitar, se lhe exponha para que é criado o homem. Pode dar-se-lhe também, por espaço de meia hora, o exame particular e depois o exame geral e o modo de se confessar e de receber o sacramento da eucaristia. Faça, durante três dias, em cada manhã, por espaço de uma hora, a meditação do primeiro, segundo e terceiro pecado [45-53]; depois, durante outros três dias, à mesma hora, a meditação do processo dos pecados [55-61]; depois, outros três dias, à mesma hora, faça a das penas que correspondem aos pecados [65-72]. Se lhe dêem, em todas as três meditações, as dez adições [73-90]; para os mistérios de Cristo nosso Senhor, siga-se o mesmo processo que mais adiante e amplamente nos próprios exercícios se declara.

XX. A quem está mais desembaraçado e deseja aproveitar em tudo o possível, se lhe dêem todos os exercícios espirituais, pela mesma ordem que seguem; neles, por via de regra, tanto mais se aproveitará quanto mais se apartar de todos os amigos e conhecidos, e de qualquer preocupação terrena, mudando-se, por exemplo, da casa onde morava e tomando outra casa ou quarto, para aí habitar o mais secretamente que puder; de maneira que esteja em sua mão ir cada dia à missa e a vésperas, sem temor de que os seus conhecidos lhe sejam causa de impedimento. Desta separação seguem-se, além de outros muitos, três proveitos principais: O primeiro é que, ao apartar-se uma pessoa de muitos amigos e conhecidos assim como de muitos negócios não bem ordenados, para servir e louvar a Deus nosso Senhor, não pouco merece diante de sua divina majestade; o segundo é que, estando assim apartado, e não tendo o espírito repartido por muitas coisas, mas pondo todo o cuidado numa só coisa, a saber, em servir a seu Criador e aproveitar à sua própria alma, usa das suas potências naturais mais livremente, para buscar com diligência o que tanto deseja; o terceiro é que, quanto mais a nossa alma se acha só e apartada, tanto mais apta se torna para se aproximar e unir a seu Criador e Senhor. E quanto mais assim se une, mais se dispõe para receber graças e dons da sua divina e suma bondade.

Wednesday, 13 March 2024

Excellent Readings: Sonnet CIV by William Shakespeare (in English)

To me, fair friend, you never can be old,
For as you were when first your eye I ey'd,
Such seems your beauty still. Three winters cold,
Have from the forests shook three summers' pride,
Three beauteous springs to yellow autumn turned,
In process of the seasons have I seen,
Three April perfumes in three hot Junes burned,
Since first I saw you fresh, which yet are green.
Ah! yet doth beauty like a dial-hand,
Steal from his figure, and no pace perceived;
So your sweet hue, which methinks still doth stand,
Hath motion, and mine eye may be deceived:
   For fear of which, hear this thou age unbred:
   Ere you were born was beauty's summer dead.

Tuesday, 12 March 2024

Tuesday's Serial: “Lavengro” by George Borrow (in English) - V

 

Chapter 8

Expert Climbers—The Crags—Something Red—The Horrible Edge—David Haggart—Fine Materials—The Greatest Victory—Extraordinary Robber—The Ruling Passion.

 

Meanwhile I had become a daring cragsman, a character to which an English lad has seldom opportunities of aspiring; for in England there are neither crags nor mountains. Of these, however, as is well known, there is no lack in Scotland, and the habits of individuals are invariably in harmony with the country in which they dwell. The Scotch are expert climbers, and I was now a Scot in most things, particularly in language. The castle on which I dwelt stood upon a rock, a bold and craggy one, which, at first sight, would seem to bid defiance to any feet save those of goats and chamois; but patience and perseverance generally enable mankind to overcome things which, at first sight, appear impossible. Indeed, what is there above man's exertions? Unwearied determination will enable him to run with the horse, to swim with the fish, and assuredly to compete with the chamois and the goat in agility and sureness of foot. To scale the rock was merely child's play for the Edinbro' callants. It was my own favourite diversion. I soon found that the rock contained all manner of strange crypts, crannies, and recesses, where owls nestled, and the weasel brought forth her young; here and there were small natural platforms overgrown with long grass and various kinds of plants, where the climber, if so disposed, could stretch himself, and either give his eyes to sleep or his mind to thought; for capital places were these same platforms, either for repose or meditation. The boldest features of the rock are descried on the southern side, where, after shelving down gently from the wall for some distance, it terminates abruptly in a precipice, black and horrible, of some three hundred feet at least, as if the axe of nature had been here employed cutting sheer down, and leaving behind neither excrescence nor spur—a dizzy precipice it is, assimilating much to those so frequent in the flinty hills of Northern Africa, and exhibiting some distant resemblance to that of Gibraltar, towering in its horridness above the neutral ground.

It was now holiday time, and having nothing particular wherewith to occupy myself, I not unfrequently passed the greater part of the day upon the rocks. Once, after scaling the western crags, and creeping round a sharp angle of the wall, overhung by a kind of watch tower, I found myself on the southern side. Still keeping close to the wall, I was proceeding onward, for I was bent upon a long excursion which should embrace half the circuit of the castle, when suddenly my eye was attracted by the appearance of something red, far below me; I stopped short, and, looking fixedly upon it, perceived that it was a human being in a kind of red jacket, seated on the extreme verge of the precipice, which I have already made a faint attempt to describe. Wondering who it could be, I shouted; but it took not the slightest notice, remaining as immovable as the rock on which it sat. "I should never have thought of going near that edge," said I to myself; "however, as you have done it, why should not I? And I should like to know who you are." So I commenced the descent of the rock, but with great care, for I had as yet never been in a situation so dangerous; a slight moisture exuded from the palms of my hands, my nerves were tingling, and my brain was somewhat dizzy—and now I had arrived within a few yards of the figure, and had recognised it: it was the wild drummer who had turned the tide of battle in the bicker on the Castle Brae. A small stone which I dislodged now rolled down the rock, and tumbled into the abyss close beside him. He turned his head, and after looking at me for a moment somewhat vacantly, he resumed his former attitude. I drew yet nearer to the horrible edge; not close, however, for fear was on me.

"What are you thinking of, David?" said I, as I sat behind him and trembled, for I repeat that I was afraid.

David Haggart. I was thinking of Willie Wallace.

Myself. You had better be thinking of yourself, man. A strange place this to come to and think of William Wallace.

David Haggart. Why so? Is not his tower just beneath our feet?

Myself. You mean the auld ruin by the side of Nor' Loch—the ugly stane bulk, from the foot of which flows the spring into the dyke, where the watercresses grow?

David Haggart. Just sae, Geordie.

Myself. And why were ye thinking of him? The English hanged him long since, as I have heard say.

David Haggart. I was thinking that I should wish to be like him.

Myself. Do ye mean that ye would wish to be hanged?

David Haggart. I wad na flinch from that, Geordie, if I might be a great man first.

Myself. And wha kens, Davie, how great you may be, even without hanging? Are ye not in the high road of preferment? Are ye not a bauld drummer already? Wha kens how high ye may rise? perhaps to be general, or drum-major.

David Haggart. I hae na wish to be drum-major; it were na great things to be like the doited carle, Else-than-gude, as they call him; and, troth, he has nae his name for naething. But I should have nae objection to be a general, and to fight the French and Americans, and win myself a name and a fame like Willie Wallace, and do brave deeds, such as I have been reading about in his story book.

Myself. Ye are a fule, Davie; the story book is full of lies. Wallace, indeed! the wuddie rebel! I have heard my father say that the Duke of Cumberland was worth twenty of Willie Wallace.

David Haggart. Ye had better sae naething agin Willie Wallace, Geordie, for, if ye do, de'il hae me, if I dinna tumble ye doon the craig.

 

*****

 

Fine materials in that lad for a hero, you will say. Yes, indeed, for a hero, or for what he afterwards became. In other times, and under other circumstances, he might have made what is generally termed a great man, a patriot, or a conqueror. As it was, the very qualities which might then have pushed him on to fortune and renown were the cause of his ruin. The war over, he fell into evil courses; for his wild heart and ambitious spirit could not brook the sober and quiet pursuits of honest industry.

"Can an Arabian steed submit to be a vile drudge?" cries the fatalist. Nonsense! A man is not an irrational creature, but a reasoning being, and has something within him beyond mere brutal instinct. The greatest victory which a man can achieve is over himself, by which is meant those unruly passions which are not convenient to the time and place. David did not do this; he gave the reins to his wild heart, instead of curbing it, and became a robber, and, alas! alas! he shed blood—under peculiar circumstances, it is true, and without malice prepense—and for that blood he eventually died, and justly; for it was that of the warden of a prison from which he was escaping, and whom he slew with one blow of his stalwart arm.

Tamerlane and Haggart! Haggart and Tamerlane! Both these men were robbers, and of low birth, yet one perished on an ignoble scaffold, and the other died emperor of the world. Is this justice? The ends of the two men were widely dissimilar—yet what is the intrinsic difference between them? Very great indeed; the one acted according to his lights and his country, not so the other. Tamerlane was a heathen, and acted according to his lights; he was a robber where all around were robbers, but he became the avenger of God—God's scourge on unjust kings, on the cruel Bajazet, who had plucked out his own brothers' eyes; he became to a certain extent the purifier of the East, its regenerator; his equal never was before, nor has it since been seen. Here the wild heart was profitably employed the wild strength, the teeming brain. Onward, Lame one! Onward, Tamurlank! Haggart. . . .

But peace to thee, poor David! why should a mortal worm be sitting in judgment over thee? The Mighty and Just One has already judged thee, and perhaps above thou hast received pardon for thy crimes, which could not be pardoned here below; and now that thy feverish existence has closed, and thy once active form become inanimate dust, thy very memory all but forgotten, I will say a few words about thee, a few words soon also to be forgotten. Thou wast the most extraordinary robber that ever lived within the belt of Britain; Scotland rang with thy exploits, and England, too, north of the Humber; strange deeds also didst thou achieve when, fleeing from justice, thou didst find thyself in the Sister Isle; busy wast thou there in town and on curragh, at fair and race-course, and also in the solitary place. Ireland thought thee her child, for who spoke her brogue better than thyself?—she felt proud of thee, and said, "Sure, O'Hanlon is come again." What might not have been thy fate in the far west in America, whither thou hadst turned thine eye, saying, "I will go there, and become an honest man!" But thou wast not to go there, David—the blood which thou hadst shed in Scotland was to be required of thee; the avenger was at hand, the avenger of blood. Seized, manacled, brought back to thy native land, condemned to die, thou wast left in thy narrow cell, and told to make the most of thy time, for it was short; and there, in thy narrow cell, and thy time so short, thou didst put the crowning stone to thy strange deeds, by that strange history of thyself, penned by thine own hand in the robber tongue. Thou mightest have been better employed, David!—but the ruling passion was strong with thee, even in the jaws of death. Thou mightest have been better employed!—but peace be with thee, I repeat, and the Almighty's grace and pardon.

 

 

Chapter 9

Napoleon—The Storm—The Cove—Up the Country—The Trembling Hand—Irish—Tough Battle—Tipperary Hills—Elegant Lodgings—A Speech—Fair Specimen—Orangemen.

 

Onward, onward! and after we had sojourned in Scotland nearly two years, the long continental war had been brought to an end, Napoleon was humbled for a time, and the Bourbons restored to a land which could well have dispensed with them; we returned to England, where the corps was disbanded, and my parents with their family retired to private life. I shall pass over in silence the events of a year, which offer little of interest as far as connected with me and mine. Suddenly, however, the sound of war was heard again, Napoleon had broken forth from Elba, and everything was in confusion. Vast military preparations were again made, our own corps was levied anew, and my brother became an officer in it; but the danger was soon over, Napoleon was once more quelled, and chained for ever, like Prometheus, to his rock. As the corps, however, though so recently levied, had already become a very fine one, thanks to my father's energetic drilling, the Government very properly determined to turn it to some account, and, as disturbances were apprehended in Ireland about this period, it occurred to them that they could do no better than despatch it to that country.

In the autumn of the year 1815 we set sail from a port in Essex; we were some eight hundred strong, and were embarked in two ships, very large, but old and crazy; a storm overtook us when off Beachy Head, in which we had nearly foundered. I was awakened early in the morning by the howling of the wind, and the uproar on deck. I kept myself close, however, as is still my constant practice on similar occasions, and waited the result with that apathy and indifference which violent sea-sickness is sure to produce. We shipped several seas, and once the vessel missing stays—which, to do it justice, it generally did at every third or fourth tack—we escaped almost by a miracle from being dashed upon the foreland. On the eighth day of our voyage we were in sight of Ireland. The weather was now calm and serene, the sun shone brightly on the sea and on certain green hills in the distance, on which I descried what at first sight I believed to be two ladies gathering flowers, which, however, on our nearer approach, proved to be two tall white towers, doubtless built for some purpose or other, though I did not learn for what.

We entered a kind of bay, or cove, by a narrow inlet; it was a beautiful and romantic place this cove, very spacious, and being nearly land-locked, was sheltered from every wind. A small island, every inch of which was covered with fortifications, appeared to swim upon the waters, whose dark blue denoted their immense depth; tall green hills, which ascended gradually from the shore, formed the background to the west; they were carpeted to the top with turf of the most vivid green, and studded here and there with woods, seemingly of oak; there was a strange old castle half way up the ascent, a village on a crag—but the mists of the morning were half veiling the scene when I surveyed it, and the mists of time are now hanging densely between it and my no longer youthful eye; I may not describe it;—nor will I try.

Leaving the ship in the cove, we passed up a wide river in boats till we came to a city, where we disembarked. It was a large city, as large as Edinburgh to my eyes; there were plenty of fine houses, but little neatness; the streets were full of impurities; handsome equipages rolled along, but the greater part of the population were in rags; beggars abounded; there was no lack of merriment, however; boisterous shouts of laughter were heard on every side. It appeared a city of contradictions. After a few days' rest we marched from this place in two divisions. My father commanded the second, I walked by his side.

Our route lay up the country; the country at first offered no very remarkable feature; it was pretty, but tame. On the second day, however, its appearance had altered, it had become more wild; a range of distant mountains bound the horizon. We passed through several villages, as I suppose I may term them, of low huts, the walls formed of rough stones without mortar, the roof of flags laid over wattles and wicker-work; they seemed to be inhabited solely by women and children; the latter were naked, the former, in general, blear-eyed beldames, who sat beside the doors on low stools, spinning. We saw, however, both men and women working at a distance in the fields.

I was thirsty; and going up to an ancient crone, employed in the manner which I have described, I asked her for water; she looked me in the face, appeared to consider a moment, then tottering into her hut, presently reappeared with a small pipkin of milk, which she offered to me with a trembling hand. I drank the milk; it was sour, but I found it highly refreshing. I then took out a penny and offered it to her, whereupon she shook her head, smiled, and, patting my face with her skinny hand, murmured some words in a tongue which I had never heard before.

I walked on by my father's side, holding the stirrup-leather of his horse; presently several low uncouth cars passed by, drawn by starved cattle: the drivers were tall fellows, with dark features and athletic frames—they wore long loose blue cloaks with sleeves, which last, however, dangled unoccupied: these cloaks appeared in tolerably good condition, not so their under garments. On their heads were broad slouching hats: the generality of them were bare-footed. As they passed, the soldiers jested with them in the patois of East Anglia, whereupon the fellows laughed, and appeared to jest with the soldiers; but what they said who knows, it being in a rough guttural language, strange and wild. The soldiers stared at each other, and were silent.

"A strange language that!" said a young officer to my father, "I don't understand a word of it; what can it be?"

"Irish," said my father, with a loud voice, "and a bad language it is; I have known it of old, that is, I have often heard it spoken when I was a guardsman in London. There's one part of London where all the Irish live—at least all the worst of them—and there they hatch their villanies to speak this tongue; it is that which keeps them together and makes them dangerous: I was once sent there to seize a couple of deserters—Irish—who had taken refuge amongst their companions; we found them in what was in my time called a ken, that is, a house where only thieves and desperadoes are to be found. Knowing on what kind of business I was bound, I had taken with me a sergeant's party; it was well I did so. We found the deserters in a large room, with at least thirty ruffians, horrid-looking fellows, seated about a long table, drinking, swearing, and talking Irish. Ah! we had a tough battle, I remember; the two fellows did nothing, but sat still, thinking it best to be quiet; but the rest, with an ubbubboo, like the blowing up of a powder-magazine, sprang up, brandishing their sticks; for these fellows always carry sticks with them even to bed, and not unfrequently spring up in their sleep, striking left and right."

"Did you take the deserters?" said the officer.

"Yes," said my father; "for we formed at the end of the room, and charged with fixed bayonets, which compelled the others to yield notwithstanding their numbers; but the worst was when we got out into the street; the whole district had become alarmed and hundreds came pouring down upon us—men, women, and children. Women, did I say!—they looked fiends, half-naked, with their hair hanging down over their bosoms; they tore up the very pavement to hurl at us sticks rang about our ears, stones, and Irish—I liked the Irish worst of all, it sounded so horrid, especially as I did not understand it. It's a bad language."

"A queer tongue," said I, "I wonder if I could learn it?"

"Learn it!" said my father; "what should you learn it for?—however, I am not afraid of that. It is not like Scotch, no person can learn it, save those who are born to it, and even in Ireland the respectable people do not speak it, only the wilder sort, like those we have passed."

Within a day or two we had reached a tall range of mountains running north and south, which I was told were those of Tipperary; along the skirts of these we proceeded till we came to a town, the principal one of these regions. It was on the bank of a beautiful river, which separated it from the mountains. It was rather an ancient place, and might contain some ten thousand inhabitants—I found that it was our destination; there were extensive barracks at the farther end, in which the corps took up its quarters; with respect to ourselves, we took lodgings in a house which stood in the principal street.

"You never saw more elegant lodgings than these, captain," said the master of the house, a tall, handsome, and athletic man, who came up whilst our little family were seated at dinner late in the afternoon of the day of our arrival; "they beat anything in this town of Clonmel. I do not let them for the sake of interest, and to none but gentlemen in the army, in order that myself and my wife, who is from Londonderry, may have the advantage of pleasant company, a genteel company; ay, and Protestant company, captain. It did my heart good when I saw your honour ride in at the head of all those fine fellows, real Protestants, I'll engage, not a Papist among them, they are too good-looking and honest-looking for that. So I no sooner saw your honour at the head of your army, with that handsome young gentleman holding by your stirrup, than I said to my wife, Mistress Hyne, who is from Londonderry, 'God bless me,' said I, 'what a truly Protestant countenance, what a noble bearing, and what a sweet young gentleman. By the silver hairs of his honour—and sure enough I never saw hairs more regally silver than those of your honour—by his honour's gray silver hairs, and by my own soul, which is not worthy to be mentioned in the same day with one of them—it would be no more than decent and civil to run out and welcome such a father and son coming in at the head of such a Protestant military.' And then my wife, who is from Londonderry, Mistress Hyne, looking me in the face like a fairy as she is, 'You may say that,' says she. 'It would be but decent and civil, honey.' And your honour knows how I ran out of my own door and welcomed your honour riding in company with your son, who was walking; how I welcomed ye both at the head of your royal regiment, and how I shook your honour by the hand, saying, I am glad to see your honour, and your honour's son, and your honour's royal military Protestant regiment. And now I have you in the house, and right proud I am to have ye one and all; one, two, three, four, true Protestants every one, no Papists here; and I have made bold to bring up a bottle of claret which is now waiting behind the door; and, when your honour and your family have dined, I will make bold too to bring up Mistress Hyne, from Londonderry, to introduce to your honour's lady, and then we'll drink to the health of King George, God bless him; to the 'glorious and immortal'—to Boyne water—to your honour's speedy promotion to be Lord Lieutenant, and to the speedy downfall of the Pope and Saint Anthony of Padua."

Such was the speech of the Irish Protestant addressed to my father in the long lofty dining-room with three windows, looking upon the high street of the good town of Clonmel, as he sat at meat with his family, after saying grace like a true-hearted respectable soldier as he was.

"A bigot and an Orangeman!" Oh, yes! It is easier to apply epithets of opprobrium to people than to make yourself acquainted with their history and position. He was a specimen, and a fair specimen, of a most remarkable body of men, who during two centuries have fought a good fight in Ireland in the cause of civilization and religious truth; they were sent as colonists, few in number, into a barbarous and unhappy country, where ever since, though surrounded with difficulties of every kind, they have maintained their ground; theirs has been no easy life, nor have their lines fallen upon very pleasant places; amidst darkness they have held up a lamp, and it would be well for Ireland were all her children like these her adopted ones. "But they are fierce and sanguinary," it is said. Ay, ay! they have not unfrequently opposed the keen sword to the savage pike. "But they are bigoted and narrow-minded." Ay, ay! they do not like idolatry, and will not bow the knee before a stone! "But their language is frequently indecorous." Go to, my dainty one, did ye ever listen to the voice of Papist cursing?

The Irish Protestants have faults, numerous ones; but the greater number of these may be traced to the peculiar circumstances of their position: but they have virtues, numerous ones; and their virtues are their own, their industry, their energy, and their undaunted resolution are their own. They have been vilified and traduced—but what would Ireland be without them? I repeat, that it would be well for her were all her sons no worse than these much calumniated children of her adoption.

 

 

Chapter 10

protestant young gentlemen—the greek letters—open chimney—murtagh—paris and salamanca—nothing to do—to whit, to whoo!—christmas

 

We continued at this place for some months, during which time the soldiers performed their duties, whatever they were; and I, having no duties to perform, was sent to school. I had been to English schools, and to the celebrated one of Edinburgh; but my education, at the present day, would not be what it is—perfect, had I never had the honour of being alumnus in an Irish seminary.

'Captain,' said our kind host, 'you would, no doubt, wish that the young gentleman should enjoy every advantage which the town may afford towards helping him on in the path of genteel learning. It's a great pity that he should waste his time in idleness—doing nothing else than what he says he has been doing for the last fortnight—fishing in the river for trouts which he never catches; and wandering up the glen in the mountain, in search of the hips that grow there. Now, we have a school here, where he can learn the most elegant Latin, and get an insight into the Greek letters, which is desirable; and where, moreover, he will have an opportunity of making acquaintance with all the Protestant young gentlemen of the place, the handsome well-dressed young persons whom your honour sees in the church on the Sundays, when your honour goes there in the morning, with the rest of the Protestant military; for it is no Papist school, though there may be a Papist or two there—a few poor farmers' sons from the country, with whom there is no necessity for your honour's child to form any acquaintance at all, at all!'

And to the school I went, where I read the Latin tongue and the Greek letters, with a nice old clergyman, who sat behind a black oaken desk, with a huge Elzevir Flaccus before him, in a long gloomy kind of hall, with a broken stone floor, the roof festooned with cobwebs, the walls considerably dilapidated, and covered over with strange figures and hieroglyphics, evidently produced by the application of burnt stick; and there I made acquaintance with the Protestant young gentlemen of the place, who, with whatever éclat they might appear at church on a Sunday, did assuredly not exhibit to much advantage in the schoolroom on the week days, either with respect to clothes or looks. And there I was in the habit of sitting on a large stone, before the roaring fire in the huge open chimney, and entertaining certain of the Protestant young gentlemen of my own age, seated on similar stones, with extraordinary accounts of my own adventures, and those of the corps, with an occasional anecdote extracted from the story-books of Hickathrift and Wight Wallace, pretending to be conning the lesson all the while.

And there I made acquaintance, notwithstanding the hint of the landlord, with the Papist 'gossoons,' as they were called, the farmers' sons from the country; and of these gossoons, of whom there were three, two might be reckoned as nothing at all; in the third, however, I soon discovered that there was something extraordinary.

He was about sixteen years old, and above six feet high, dressed in a grey suit; the coat, from its size, appeared to have been made for him some ten years before. He was remarkably narrow-chested and round-shouldered, owing, perhaps as much to the tightness of his garment as to the hand of nature. His face was long, and his complexion swarthy, relieved, however, by certain freckles, with which the skin was plentifully studded. He had strange wandering eyes, grey, and somewhat unequal in size; they seldom rested on the book, but were generally wandering about the room, from one object to another. Sometimes he would fix them intently on the wall, and then suddenly starting, as if from a reverie, he would commence making certain mysterious movements with his thumbs and forefingers, as if he were shuffling something from him.

One morning, as he sat by himself on a bench, engaged in this manner, I went up to him, and said, 'Good-day, Murtagh; you do not seem to have much to do?'

'Faith, you may say that, Shorsha dear!—it is seldom much to do that I have.'

'And what are you doing with your hands?'

'Faith, then, if I must tell you, I was e'en dealing with the cards.'

'Do you play much at cards?'

'Sorra a game, Shorsha, have I played with the cards since my uncle Phelim, the thief, stole away the ould pack, when he went to settle in the county Waterford!'

'But you have other things to do?'

'Sorra anything else has Murtagh to do that he cares about; and that makes me dread so going home at nights.'

'I should like to know all about you; where do you live, joy?'

'Faith, then, ye shall know all about me, and where I live. It is at a place called the Wilderness that I live, and they call it so, because it is a fearful wild place, without any house near it but my father's own; and that's where I live when at home.'

'And your father is a farmer, I suppose?'

'You may say that; and it is a farmer I should have been, like my brother Denis, had not my uncle Phelim, the thief, tould my father to send me to school, to learn Greek letters, that I might be made a saggart of, and sent to Paris and Salamanca.'

'And you would rather be a farmer than a priest?'

'You may say that!—for, were I a farmer, like the rest, I should have something to do, like the rest—something that I cared for—and I should come home tired at night, and fall asleep, as the rest do, before the fire; but when I comes home at night I am not tired, for I have been doing nothing all day that I care for; and then I sits down and stares about me, and at the fire, till I become frighted; and then I shouts to my brother Denis, or to the gossoons, "Get up, I say, and let's be doing something; tell us the tale of Finn-ma-Coul, and how he lay down in the Shannon's bed, and let the river flow down his jaws!" Arrah, Shorsha! I wish you would come and stay with us, and tell us some o' your sweet stories of your own self and the snake ye carried about wid ye. Faith, Shorsha dear! that snake bates anything about Finn-ma-Coul or Brian Boroo, the thieves two, bad luck to them!'

'And do they get up and tell you stories?'

'Sometimes they does, but oftenmost they curses me, and bids me be quiet! But I can't be quiet, either before the fire or abed; so I runs out of the house, and stares at the rocks, at the trees, and sometimes at the clouds, as they run a race across the bright moon; and, the more I stares, the more frighted I grows, till I screeches and holloas. And last night I went into the barn, and hid my face in the straw; and there, as I lay and shivered in the straw, I heard a voice above my head singing out "To whit, to whoo!" and then up I starts, and runs into the house, and falls over my brother Denis, as he lies at the fire. "What's that for?" says he. "Get up, you thief!" says I, "and be helping me. I have been out into the barn, and an owl has crow'd at me!"'

'And what has this to do with playing cards?'

'Little enough, Shorsha dear!—If there were card-playing, I should not be frighted.'

'And why do you not play at cards?'

'Did I not tell you that the thief, my uncle Phelim, stole away the pack? If we had the pack, my brother Denis and the gossoons would be ready enough to get up from their sleep before the fire, and play cards with me for ha'pence, or eggs, or nothing at all; but the pack is gone—bad luck to the thief who took it!'

'And why don't you buy another?'

'Is it of buying you are speaking? And where am I to get the money?'

'Ah! that's another thing!'

'Faith it is, honey!—And now the Christmas holidays is coming, when I shall be at home by day as well as night, and then what am I to do? Since I have been a saggarting, I have been good for nothing at all—neither for work nor Greek—only to play cards! Faith, it's going mad I will be!'

'I say, Murtagh!'

'Yes, Shorsha dear!'

'I have a pack of cards.'

'You don't say so, Shorsha ma vourneen?—you don't say that you have cards fifty-two?'

'I do, though; and they are quite new—never been once used.'

'And you'll be lending them to me, I warrant?'

'Don't think it!—But I'll sell them to you, joy, if you like.'

'Hanam mon Dioul! am I not after telling you that I have no money at all!'

'But you have as good as money, to me, at least; and I'll take it in exchange.'

'What's that, Shorsha dear?'

'Irish!'

'Irish?'

'Yes, you speak Irish; I heard you talking it the other day to the cripple. You shall teach me Irish.'

'And is it a language-master you'd be making of me?'

'To be sure!—what better can you do?—it would help you to pass your time at school. You can't learn Greek, so you must teach Irish!'

Before Christmas, Murtagh was playing at cards with his brother Denis, and I could speak a considerable quantity of broken Irish.