Did the Warwickshire militia, who were chiefly artisans, teach the Irish to drink beer? or did they learn from the Irish to drink whisky?
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Castle Rackrent, by Maria Edgeworth
Glossary
Some friends, who have seen Thady’s history since it has been printed have suggested to the Editor, that many of the terms and idiomatic phrases, with which it abounds, could not be intelligible to the English reader without further explanation. The Editor has therefore furnished the following glossary.
1 MONDAY MORNING— Thady begins his memoirs of the Rackrent Family by dating MONDAY MORNING, because no great undertaking can be auspiciously commenced in Ireland on any morning but MONDAY MORNING. ‘Oh, please God we live till Monday morning, we’ll set the slater to mend the roof of the house. On Monday morning we’ll fall to, and cut the turf. On Monday morning we’ll see and begin mowing. On Monday morning, please your honour, we’ll begin and dig the potatoes,’ etc.
All the intermediate days, between the making of such speeches and the ensuing Monday, are wasted: and when Monday morning comes, it is ten to one that the business is deferred to THE NEXT Monday morning. The Editor knew a gentleman, who, to counteract this prejudice, made his workmen and labourers begin all new pieces of work upon a Saturday.
2 LET ALONE THE THREE KINGDOMS ITSELF. — LET ALONE, in this sentence, means put out of consideration. The phrase, let alone, which is now used as the imperative of a verb, may in time become a conjunction, and may exercise the ingenuity of some future etymologist. The celebrated Horne Tooke has proved most satisfactorily, that the conjunction but comes from the imperative of the Anglo–Saxon verb (BEOUTAN) TO BE OUT; also, that IF comes from GIF, the imperative of the Anglo–Saxon verb which signifies TO GIVE, etc.
3 WHILLALUH. — Ullaloo, Gol, or lamentation over the dead —
Magnoque ululante tumultu. — VIRGIL,
Ululatibus omne
Implevere nemus. — OVID.
A full account of the Irish Gol, or Ullaloo, and of the Caoinan or Irish funeral song, with its first semichorus, second semichorus, full chorus of sighs and groans, together with the Irish words and music, may be found in the fourth volume of the TRANSACTIONS OF THE ROYAL IRISH ACADEMY. For the advantage of LAZY readers, who would rather read a page than walk a yard, and from compassion, not to say sympathy, with their infirmity, the Editor transcribes the following passages:-
‘The Irish have been always remarkable for their funeral lamentations; and this peculiarity has been noticed by almost every traveller who visited them; and it seems derived from their Celtic ancestors, the primaeval inhabitants of this isle . . . .
‘It has been affirmed of the Irish, that to cry was more natural to them than to any other nation, and at length the Irish cry became proverbial. . . . .
‘Cambrensis in the twelfth century says, the Irish then musically expressed their griefs; that is, they applied the musical art, in which they excelled all others, to the orderly celebration of funeral obsequies, by dividing the mourners into two bodies, each alternately singing their part, and the whole at times joining in full chorus. . . . The body of the deceased, dressed in grave clothes, and ornamented with flowers, was placed on a bier, or some elevated spot. The relations and keepers (SINGING MOURNERS) ranged themselves in two divisions, one at the head, and the other at the feet of the corpse. The bards and croteries had before prepared the funeral Caoinan. The chief bard of the head chorus began by singing the first stanza, in a low, doleful tone, which was softly accompanied by the harp: at the conclusion, the foot semichorus began the lamentation, or Ullaloo, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus. The chorus of the first stanza being ended, the chief bard of the foot semichorus began the second Gol or lamentation, in which he was answered by that of the head; and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. The genealogy, rank, possessions, the virtues and vices of the dead were rehearsed, and a number of interrogations were addressed to the deceased; as, Why did he die? If married, whether his wife was faithful to him, his sons dutiful, or good hunters or warriors? If a woman, whether her daughters were fair or chaste? If a young man, whether he had been crossed in love; or if the blue-eyed maids of Erin treated him with scorn?’
We are told, that formerly the feet (the metrical feet) of the Caoinan were much attended to; but on the decline of the Irish bards these feet were gradually neglected, and the Caoinan fell into a sort of slipshod metre amongst women. Each province had different Caoinans, or at least different imitations of the original. There was the Munster cry, the Ulster cry, etc. It became an extempore performance, and every set of keepers varied the melody according to their own fancy.
It is curious to observe how customs and ceremonies degenerate. The present Irish cry, or howl, cannot boast of such melody, nor is the funeral procession conducted with much dignity. The crowd of people who assemble at these funerals sometimes amounts to a thousand, often to four or five hundred. They gather as the bearers of the hearse proceed on their way, and when they pass through any village, or when they come near any houses, they begin to cry — Oh! Oh! Oh! Oh! Oh! Agh! Agh! raising their notes from the first OH! to the last AGH! in a kind of mournful howl. This gives notice to the inhabitants of the village that a FUNERAL IS PASSING and immediately they flock out to follow it. In the province of Munster it is a common thing for the women to follow a funeral, to join in the universal cry with all their might and main for some time, and then to turn and ask — ‘Arrah! who is it that’s dead? — who is it we’re crying for?’ Even the poorest people have their own burying-places — that is, spots of ground in the churchyards where they say that their ancestors have been buried ever since the wars of Ireland; and if these burial-places are ten miles from the place where a man dies, his friends and neighbours take care to carry his corpse thither. Always one priest, often five or six priests, attend these funerals; each priest repeats a mass, for which he is paid, sometimes a shilling, sometimes half a crown, sometimes half a guinea, or a guinea, according to their circumstances, or, as they say, according to the ability of the deceased. After the burial of any very poor man, who has left a widow or children, the priest makes what is called a COLLECTION for the widow; he goes round to every person present, and each contributes sixpence or a shilling, or what they please. The reader will find in the note upon the word WAKE, more particulars respecting the conclusion of the Irish funerals.
Certain old women, who cry particularly loud and well are in great request, and, as a man said to the Editor, ‘Every one would wish and be proud to have such at his funeral, or at that of his friends.’ The lower Irish are wonderfully eager to attend the funerals of their friends and relations, and they make their relationships branch out to a great extent. The proof that a poor man has been well beloved during his life is his having a crowded funeral. To attend a neighbour’s funeral is a cheap proof of humanity, but it does not, as some imagine, cost nothing. The time spent in attending funerals may be safely valued at half a million to the Irish nation; the Editor thinks that double that sum would not be too high an estimate. The habits of profligacy and drunkenness which are acquired at WAKES are here put out of the question. When a labourer, a carpenter, or a smith, is not at his work, which frequently happens, ask where he is gone, and ten to one the answer is — ‘Oh, faith, please your honour, he couldn’t do a stroke today, for he’s gone to THE funeral.’
Even beggars, when they grow old, go about begging FOR THEIR OWN FUNERALS that is, begging for money to buy a coffin, candles, pipes, and tobacco. For the use of the candles, pipes, and tobacco, see WAKE.
Those who value customs in proportion to their antiquity, and nations in proportion to their adherence to ancient customs,
will doubtless admire the Irish ULLALOO, and the Irish nation, for persevering in this usage from time immemorial. The Editor, however, has observed some alarming symptoms, which seem to prognosticate the declining taste for the Ullaloo in Ireland. In a comic theatrical entertainment, represented not long since on the Dublin stage, a chorus of old women was introduced, who set up the Irish howl round the relics of a physician, who is supposed to have fallen under the wooden sword of Harlequin. After the old women have continued their Ullaloo for a decent time, with all the necessary accompaniments of wringing their hands, wiping or rubbing their eyes with the corners of their gowns or aprons, etc., one of the mourners suddenly suspends her lamentable cries, and, turning to her neighbour, asks, ‘Arrah now, honey, who is it we’re crying for?’
4 THE TENANTS WERE SENT AWAY WITHOUT THEIR WHISKY. — It is usual with some landlords to give their inferior tenants a glass of whisky when they pay their rents. Thady calls it THEIR whisky; not that the whisky is actually the property of the tenants, but that it becomes their RIGHT after it has been often given to them. In this general mode of reasoning respecting RIGHTS the lower Irish are not singular, but they are peculiarly quick and tenacious in claiming these rights. ‘Last year your honour gave me some straw for the roof of my house and I EXPECT your honour will be after doing the same this year.’ In this manner gifts are frequently turned into tributes. The high and low are not always dissimilar in their habits. It is said, that the Sublime Ottoman Forte is very apt to claim gifts as tributes: thus it is dangerous to send the Grand Seignor a fine horse on his birthday one year, lest on his next birthday he should expect a similar present, and should proceed to demonstrate the reasonableness of his expectations.
5 HE DEMEANED HIMSELF GREATLY— means, he lowered or disgraced himself much.
6 DUTY FOWLS, DUTY TURKEYS, AND DUTY GEESE. — In many leases in Ireland, tenants were formerly bound to supply an inordinate quantity of poultry to their landlords. The Editor knew of thirty turkeys being reserved in one lease of a small farm.
7 ENGLISH TENANTS. — An English tenant does not mean a tenant who is an Englishman, but a tenant who pays his rent the day that it is due. It is a common prejudice in Ireland, amongst the poorer classes of people, to believe that all tenants in England pay their rents on the very day when they become due. An Irishman, when he goes to take a farm, if he wants to prove to his landlord that he is a substantial man, offers to become an ENGLISH TENANT. If a tenant disobliges his landlord by voting against him, or against his opinion, at an election, the tenant is immediately informed by the agent that he must become an ENGLISH TENANT. This threat does not imply that he is to change his language or his country, but that he must pay all the arrear of rent which he owes, and that he must thenceforward pay his rent on that day when it becomes due.
8 CANTING— does not mean talking or writing hypocritical nonsense, but selling substantially by auction.
9 DUTY WORK. — It was formerly common in Ireland to insert clauses in leases, binding tenants to furnish their landlords with labourers and horses for several days in the year. Much petty tyranny and oppression have resulted from this feudal custom. Whenever a poor man disobliged his landlord, the agent sent to him for his duty work; and Thady does not exaggerate when he says, that the tenants were often called from their own work to do that of their landlord. Thus the very means of earning their rent were taken from them: whilst they were getting home their landlord’s harvest, their own was often ruined, and yet their rents were expected to be paid as punctually as if their time had been at their own disposal. This appears the height of absurd injustice.
In Esthonia, amongst the poor Sclavonian race of peasant slaves, they pay tributes to their lords, not under the name of duty work, duty geese, duty turkeys, etc., but under the name of RIGHTEOUSNESSES. The following ballad is a curious specimen of Esthonian poetry:—
This is the cause that the country is ruined,
And the straw of the thatch is eaten away,
The gentry are come to live in the land —
Chimneys between the village,
And the proprietor upon the white floor!
The sheep brings forth a lamb with a white forehead,
This is paid to the lord for a RIGHTEOUSNESS SHEEP.
The sow farrows pigs,
They go to the spit of the lord.
The hen lays eggs,
They go into the lord’s frying-pan.
The cow drops a male calf,
That goes into the lord’s herd as a bull.
The mare foals a horse foal,
That must be for my lord’s nag.
The boor’s wife has sons,
They must go to look after my lord’s poultry.
10 OUT OF FORTY-NINE SUITS WHICH HE HAD, HE NEVER LOST ONE BUT SEVENTEEN. — Thady’s language in this instance is a specimen of a mode of rhetoric common in Ireland. An astonishing assertion is made in the beginning of a sentence, which ceases to be in the least surprising, when you hear the qualifying explanation that follows. Thus a man who is in the last stage of staggering drunkenness will, if he can articulate, swear to you — ‘Upon his conscience now, and may he never stir from the spot alive if he is telling a lie, upon his conscience he has not tasted a drop of anything, good or bad, since morning at-all-at-all, but half a pint of whisky, please your honour.’
11 FAIRY MOUNTS— Barrows. It is said that these high mounts were of great service to the natives of Ireland when Ireland was invaded by the Danes. Watch was always kept on them, and upon the approach of an enemy a fire was lighted to give notice to the next watch, and thus the intelligence was quickly communicated through the country. SOME YEARS AGO, the common people believed that these barrows were inhabited by fairies, or, as they called them, by the GOOD PEOPLE. ‘Oh, troth, to the best of my belief, and to the best of my judgment and opinion,’ said an elderly man to the Editor, ‘it was only the old people that had nothing to do, and got together, and were telling stories about them fairies, but to the best of my judgment there’s nothing in it. Only this I heard myself not very many years back from a decent kind of a man, a grazier, that, as he was coming just FAIR AND EASY (QUIETLY) from the fair, with some cattle and sheep, that he had not sold, just at the church of —— at an angle of the road like, he was met by a good-looking man, who asked him where he was going? And he answered, “Oh, far enough, I must be going all night.” “No, that you mustn’t nor won’t (says the man), you’ll sleep with me the night, and you’ll want for nothing, nor your cattle nor sheep neither, nor your BEAST (HORSE); so come along with me.” With that the grazier LIT (ALIGHTED) from his horse, and it was dark night; but presently he finds himself, he does not know in the wide world how, in a fine house, and plenty of everything to eat and drink; nothing at all wanting that he could wish for or think of. And he does not MIND (RECOLLECT or KNOW) how at last he falls asleep; and in the morning he finds himself lying, not in ever a bed or a house at all, but just in the angle of the road where first he met the strange man: there he finds himself lying on his back on the grass, and all his sheep feeding as quiet as ever all round about him, and his horse the same way, and the bridle of the beast over his wrist. And I asked him what he thought of it; and from first to last he could think of nothing, but for certain sure it must have been the fairies that entertained him so well. For there was no house to see anywhere nigh hand, or any building, or barn, or place at all, but only the church and the MOTE (BARROW). There’s another odd thing enough that they tell about this same church, that if any person’s corpse, that had not a right to be buried in that churchyard, went to be burying there in it, no, not all the men, women, or childer in all Ireland could get the corpse anyway into the churchyard; but as they would be trying to go into the churchyard, their feet would seem to be going backwards instead of forwards; ay, continually backwards the whole funeral would seem to go; and they would never set foot with the corpse in the churchyard. Now they say that it is the fairies do all this; but it is my opinion i
t is all idle talk, and people are after being wiser now.
The country people in Ireland certainly HAD great admiration mixed with reverence, if not dread, of fairies. They believed that beneath these fairy mounts were spacious subterraneous palaces, inhabited by THE GOOD PEOPLE, who must not on any account be disturbed. When the wind raises a little eddy of dust upon the road, the poor people believe that it is raised by the fairies, that it is a sign that they are journeying from one of the fairies’ mounts to another, and they say to the fairies, or to the dust as it passes, ‘God speed ye, gentlemen; God speed ye.’ This averts any evil that THE GOOD PEOPLE might be inclined to do them. There are innumerable stories told of the friendly and unfriendly feats of these busy fairies; some of these tales are ludicrous, and some romantic enough for poetry. It is a pity that poets should lose such convenient, though diminutive machinery. By the bye, Parnell, who showed himself so deeply ‘skilled in faerie lore,’ was an Irishman; and though he has presented his fairies to the world in the ancient English dress of ‘Britain’s isle, and Arthur’s days,’ it is probable that his first acquaintance with them began in his native country.
Some remote origin for the most superstitious or romantic popular illusions or vulgar errors may often be discovered. In Ireland, the old churches and churchyards have been usually fixed upon as the scenes of wonders. Now antiquaries tell us, that near the ancient churches in that kingdom caves of various constructions have from time to time been discovered, which were formerly used as granaries or magazines by the ancient inhabitants, and as places to which they retreated in time of danger. There is (p.84 of the R. I. A. TRANSACTIONS for 1789) a particular account of a number of these artificial caves at the west end of the church of Killossy, in the county of Kildare. Under a rising ground, in a dry sandy soil, these subterraneous dwellings were found: they have pediment roofs, and they communicate with each other by small apertures. In the Brehon laws these are mentioned, and there are fines inflicted by those laws upon persons who steal from the subterraneous granaries. All these things show that there was a real foundation for the stories which were told of the appearance of lights, and of the sounds of voices, near these places. The persons who had property concealed there, very willingly countenanced every wonderful relation that tended to make these places objects of sacred awe or superstitious terror.
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