Leprechauns speak out!

Friday, September 30, 2005

The Irish Potato Famine

Poor Irish
The Potato Comes to Ireland

Many countries in Europe paid very little attention to the arrival of the potato from the New World. This is because most countries already grew enough food to feed their population, and so there was no reason to grow a new vegetable in large numbers. However, the situation was different in Ireland.

During the 1500's Ireland was torn apart by constant warfare between the country’s English rulers and Irish inhabitants, and between local nobles who were always fighting one another. As a result of this continual conflict, Ireland's peasant farmers had a hard time growing enough food to feed themselves, let alone anyone else. It was into this starving, war-torn Ireland that the potato was introduced around the year 1600.


The Potato Catches On

No one is sure exactly who introduced the potato to Ireland. Some believe it was the famous English explorer, sea captain and poet, Walter Raleigh. Others speculate that the potato washed up on the beaches of Ireland as part of the shipwreck of the Spanish Armada, which had sunk off the Irish coast in a violent storm.

However it arrived, one thing can be said for certain - the potato caught on very quickly in Ireland. The potato's popularity was based on the potato producing more food per acre than any other crops Irish farmers had grown before. In peaceful times the potato spread throughout Ireland as a healthy and reliable source of food. In times of war it was popular as well. When soldiers destroyed farmers' crops and livestock - as soldiers often did -, the potato would survive because it was hidden, buried below ground. When the soldiers left, people could still dig up potatoes and eat them.

Dependent on the Potato

Ireland was the first country in Europe where the potato became a major food source. By the 1800's, the potato was so important in Ireland that some of the poorer parts of the country relied entirely on the potato for food. Because the potato was so abundant and could feed so many people, it allowed the population of Ireland to grow very quickly. By 1840, the country’s population had swelled--from less than three million in the early 1500's to a staggering eight million people--largely thanks to the potato. Some men and women tried to warn everyone that it was dangerous for so many people in one place to be dependent on just one crop. Unfortunately, no one listened to their warnings.


The Famine Strikes

The blight appeared in Ireland in 1845. The blight was the fungus Phytophthora infestans which destroyed potato plants and was the principal cause of what came to be known as the Irish Potato Famine. The blight wiped out the potato crop in 1845, 1846 and again in 1848. People were left with nothing to eat and no way to make money to support themselves. Many wandered the countryside, begging for food or work. Others ate grass and weeds to survive. Those who could afford to, left the country in search of a better life.

(see science&tech - Diseases - for a description of potato blight)
Over the course of the famine almost one million people died from starvation or disease. Another one million left Ireland, mostly for Canada and America. Of those who left, many died on board the boats they were travelling in because the conditions were so crowded and dirty. For this reason, the ships that carried Irish immigrants to the New World became known as "coffin ships". Unfortunately immigrants to the New World soon found out that the blight was ravaging potato crops there as well.


Wednesday, September 28, 2005

Ireland's Dublin Castle




For 700 years Ireland was ruled by the English as symbolized by Dublin
Castle. Only the Norman Record Tower survives from the original
Castle on this spot. It was built around 1204 and was part of Dublin's
defense system along with the city walls. In 1684 there was a fire and
the Surveyor-General, Sir William Robinson, laid out the
plans for the Upper and Lower castle yards in their present form.
The Record Tower (1258) was used as the main centre
for British Administration from the 18th Century till 1922.
On one side of the Castle Yard are the State Apartments, which are
open to the public. All are filled with treasures- beautiful paintings,
furniture, Wedgwood china, Waterford Glass, a Vincenzo Valdre
ceiling, Adam fireplaces and are reached by a flight of connemara Marble stairs.
St. Patricks Hall is where Irish Presidents are inaugurated, and it
has a painted ceiling by Vincenzo Valdré (1778) with
the arms of the Knights of St. Patrick painted in a frieze.

The Bedford tower dates from 1760.

The Birmingham Tower dates from the 14th century
but was turned into elegant supper rooms about 1740.

The Octagonal Tower is from about 1812.

The Church of the Most Holy Trinity, by Francis Johnston,
dates from 1814 and has 100 heads carved by Edward Smyth

Tuesday, September 27, 2005

Peace can come to Ireland



Pray for the peace in Ireland, so we may be able to have a united Ireland at last!

IRA disarms

Move to be verified by church witnesses

By Noel McAdam (Belfast Telegraph)

26 September 2005
History was being made today as the International Decommissioning body confirmed that the Provisional IRA has put its arsenal beyond use.

General John de Chastelain and his two fellow commissioners were briefing the British and Irish Governments this morning ahead of publicly announcing this afternoon that the IRA has disarmed.

Their assessment will then be verified, at least in part, by separate statements from the independent Catholic and Protestant witnesses - Redemptorist priest Father Alex Reid and former Methodist President, the Reverend Harold Good.

It remained to be seen, however, how much detail the Commissioners and the witnesses would be able to give - and the degree to which their assessments would satisfy unionists.

A key element will be whether an inventory of IRA weaponry and ammunition will be provided - although the DUP was told after the Leeds Castle talks that that would only come when all paramilitary groups have decommissioned.

The Provo arsenal is thought to have included stockpiles of Kalashnikov rifles, mortars, machine guns, Semtex explosives and ammunition - but it remains unclear whether the Commissioners and witnesses will be able to reveal in detail what has been put 'beyond use' - and how it was done.

The stage could be set for further disputes, however, depending on the scale and nature of weapons decommissioned.

Nevertheless, the move was being hailed as significant and historic by many commentators.

The British and Irish Governments were expected to issue their responses - and a further statement was also anticipated from the IRA.

But the DUP appeared to be preparing to dismiss the IRA move as inadequate because of insufficient transparency and evidence of what exactly has transpired.

DUP leader Reverend Ian Paisley declined to make any immediate comment today but his deputy, Peter Robinson, said republicans must ensure that the transparency of decommissioning is maximised.

And even if decommissioning was properly unveiled, he warned, it alone was not the "trigger" for devolution. His party would still require that all IRA paramilitary and criminal activity had ended and time to assess whether promises to this effect were being implemented.

"To the extent that republicans bowl short on any and all of these issues they, and they alone, will have contributed to delaying the devolving of powers to a local administration," he said.

Senior Sinn Fein negotiator, Martin McGuinness, said, however, the formal end of the IRA campaign would place a huge responsibility on the leadership of the DUP to "re-engage in the political process".

General de Chastelain, Andrew Sens and recently re-appointed third commissioner, Tauno Nieminen, who make up the Independent International Commission on Decommissioning, have been overseeing the latest 'event' since the beginning of this month.

Today's report, sent to the two Governments before being made public, comes almost exactly two months after the Provisionals' July 28 statement that its units were standing down.

Most of the decommissioning is thought to have taken place in the Republic but it remained unknown today how many disarmament events and sites were involved.

Secretary of State, Peter Hain, who is expected to unveil the details of a number of already-announced initiatives to boost unionist confidence later this week, said republicans had to deliver on their promises.

But once unionists knew decommissioning had been credible and had been put in place, moves could then be made towards restoring devolved government in Northern Ireland, he said.

The next two reports from the Independent Monitoring Commission, the second not expected until around next January, will be "critical benchmarks," Mr Hain has said.

Monday, September 26, 2005

A Walk in Irish rain

There are times when my wife and I like to walk in the rain so I thought I would share a song about a walk Enjoy! Himself
A Walk in the Irish Rain
Lyrics and Chords


When the sun goes down o'er Dublin town
The colors last for hours, oh
The lights come on, the night's a song
And the streets all turn to gold

/ C - F C / C - G - / C - F C / C G C - /

A gentle mist all heaven kissed
Like teardrops off an angel's wing
Don't you know you'll cleanse your soul
With a walk in the Irish rain

{Refrain}
Oh, Katherine, take my hand
I've got three pounds and change
And I'll sing you songs of love again
And when I get too drunk to sing
We'll walk in the Irish rain

/ C - Dm - / C - G - / C - Dm - / C - F - / C G C - /

Forever more I've stepped ashore
My sailing days are over, oh
Through time and tide and by your side
Together we'll grow old

I threw my sea bag in the bin
And brought these pretty flowers home
Kiss me Kate, we'll celebrate
Before the bloom is gone

{Refrain}

A tinker and a tailor and a drunken old sailor
They all get together and they start to play
Time stands still while they sing their fill
They'll shout 'til the break of day

A sweet little lady with a glass of stout
Sippin' it down 'til the foam runs out
She'll help her old man home again
With a walk in the Irish rain

Sunday, September 25, 2005

You can Tell An Irishman


Gentle Reader,
The title says most of it....Now I'll tell the rest.

You can tell an Irishman ...But you can't tell him much! The other saying I learned at my mother's knee was this. An Irishman is one who will tell you to go to Hell in such a way that you look forward to taking the trip!!

If you haven't guessed I AM IRISH (Mallow, Co. Cork) and a . There only two types of people Those who are Irish and those who want to be.

Why all theses funny comments You want to know? They are there for those who need sugar coating on their medicine . I think it all started when I was a child and being a good Catholic at the time I was enroled in Catholic grade school, taught by nuns I was being told that God created the heavens and the earth out of nothing ( this was before we became so smart as to take an intelligent Being out of the realm of possibility) But as little boy I kept saying " You can't take nosun and make sumptum out if it! (translation no way!)

The more the sisters insisted the more adamant I was. Until in expiration, they ibrought in the "Big guns" the priest. Who tried to tell me the same thing! But gentle Reader, I stayed the course, and wouldn't buy The big bang theory. (they didn't have a name for it back then)

Finely the priest said to me "God made the heavens and earth because he's like Superman" Well of course that made sense! Superman can do anything!

People are like that child that I use to be... but you know dear reader, I never stopped believing in Superman And I never stopped believing in God either

Until that time,

Friday, September 23, 2005

Traveling to Ireland?



Here are some travel-related terms you will hear or read and the possible (likely?) translations.


Term/Phrase
Old world charm
Majestic setting
Options galore
Secluded hideaway
Pre-registered rooms
Explore on your own
Knowledgeable trip hosts
No extra fees
Nominal fee
Standard
Deluxe
Superior
All the amenities
Plush
Gentle breezes
Light and airy
Picturesque
Open bar

Translation
No bath
A long way from the village
Nothing is included
Impossible to find or get to
Already occupied
Pay for it yourself
They've flown in an airplane before
No extras
Outrageous charge
Sub-standard
Standard
One free shower cap
Two free shower caps
Top and bottom sheets
Occasional Gale-force winds
No curtains/windows don't close
Theme park nearby
Free ice cubes


So, it's a joke, now we can proceed to the important elements - such as...

First off, getting to Ireland. As most will already know, the weather always plays a part. The tourist season runs (more or less) from the first of June to the first of September. Yes, that would be the time you will spend the most money. We hear the weather is slowly getting warmer so perhaps you can take the chance. We did - in May. We hear it usually works well. Do not write and tell us your weather was bad if you do the same (unless it makes for a good story).
Aer Lingus has many excellent offers for air travel to Ireland. These all tend to be very much off-season. Look into these first. Of course, with all the air travel fears and tribulations, all the airlines are doing better in their pricing.
We went our own way and we paid a premium for that.
To avoid that higher price:
Look into a package; an Ireland vacation from
The choices range from three nights in Dublin to nine nights in Dublin and on to Waterford, Limerick and back to Dublin.
You should not expect they are as they used to be. (You know what I mean, "everyone back on the bus, we have to be in Adare in a quarter hour".) Most are simply collected to encourage full planes, Rental Car Agencies and B & B's.The important bit is the price. The cost includes the air fare and is often less than booking just a flight yourself. Hard to argue about.

So, you still don't feel comfortable at the thought of a package - never mind.
You have a large amount in your account and you hate to see it lounging there - doing nothing. You are also very independent. Then do it yourself. First, air travel. The headline reads 'the lowest international travel fares on the web' - Call their bluff.
Lowest International

When you solve the part over the water or you're travelling from Europe there's only one reasonable way - Rail. Marti would do it all by rail but the first and last legs would be damp. On top is the problem of Ireland. The rail will take you between the major cities (Dublin, Belfast, Galway, Limerick, Waterford and Cork) any other spots are not on the line.
When you can though, it is well worth it to go by rail.

Wednesday, September 21, 2005

Some things never change



Some time it's just nice to know some things remain the same!

Irish Proverbs
A drink precedes a story.

A friend's eye is a good mirror.

A hen is heavy when carried far.

A hound's food is in its legs.

A lock is better than suspicion.

A silent mouth is melodious.

A trade not properly learned is an enemy.

Age is honorable and youth is noble.

As the big hound is, so will the pup be.

Be neither intimate nor distant with the clergy.

Both your friend and your enemy think you will never die.

Even a small thorn causes festering.

Good as drink is, it ends in thirst.

He who comes with a story to you brings two away from you.

He who gets a name for early rising can stay in bed until midday.

If you do not sow in the spring you will not reap in the autumn.

If you want to be criticized, marry.

Instinct is stronger than upbringing.

It is a bad hen that does not scratch herself.

It is a long road that has no turning.

It is better to exist unknown to the law.

It is not a secret if it is known by three people.

It is sweet to drink but bitter to pay for.

It is the good horse that draws its own cart.

It is the quiet pigs that eat the meal.

It takes time to build castles. Rome wan not built in a day.

It's not a matter of upper and lower class but of being up a while and down a while.

Lack of resource has hanged many a person.

Listen to the sound of the river and you will get a trout.

May you have a bright future - as the chimney sweep said to his son.

Mere words do not feed the friars.

Nature breaks through the eyes of the cat.

Necessity is the mother of invention.

Necessity knows no law.

Need teaches a plan.

Patience is poultice for all wounds.

Youth does not mind where it sets its foot.

You've got to do your own growing, no matter how tall your grandfather was.
People live in each other's shelter.

Put silk on a goat, and it's still a goat.

Quiet people are well able to look after themselves.

The day will come when the cow will have use for her tail.

The hole is more honorable than the patch.

The light heart lives long.

The man with the boots does not mind where he places his foot.

The mills of God grind slowly but they grind finely.

The raggy colt often made a powerful horse.

The smallest thing outlives the human being.

The wearer best knows where the shoe pinches.

The well fed does not understand the lean.

The work praises the man.

The world would not make a racehorse of a donkey.

There is hope from the sea, but none from the grave.

There is no fireside like your own fireside.

There is no luck except where there is discipline.

There is no need like the lack of a friend.

There is no strength without unity.

Thirst is the end of drinking and sorrow is the end of drunkenness.

Three diseases without shame: Love, itch and thirst.

Time is a great story teller.

Two shorten the road.

Two thirds of the work is the semblance.

Walk straight, my son - as the old crab said to the young crab.

When a twig grows hard it is difficult to twist it. Every beginning is weak.

When fire is applied to a stone it cracks.

When the apple is ripe it will fall.

When the drop (drink) is inside, the sense is outside.

When the liquor was gone the fun was gone.

Wine divulges truth.

You cannot make a silk purse out of a sow's ear.

You must live with a person to know a person. If you want to know me come and live with me.

Youth sheds many a skin. The steed (horse) does not retain its speed forever.






Tuesday, September 20, 2005

The Quiet man


In late 1951, as his film The Quiet Man was being edited into final form, director John Ford sent a cautiously optimistic telegram to his friend Lord Killanin in Dublin: "The Quiet Man looks better and better. There is a vague possibility that even the Irish will like it." Though The Quiet Man would be enormously popular in America, its portrait of rural Irish life in the 1920s striking a chord of deep sympathetic response among moviegoers of all religious and ethnic backgrounds, Ford's hopes for a similar response in Ireland were in vain.


"It was not very popular here at first," Killanin would recall years later, "and there were strong objections to the line from May Craig, Here's a fine stick to beat the lovely lady'." Initially, as Killanin's remark suggests, it was the film's portrayal of the tempestuous relationship between Sean Thornton (John Wayne) and Mary Kate Danaher (Maureen O'Hara) that met the strongest resistance. "To this day," says Margaret Niland, a local woman who was there when The Quiet Man was filmed in County Mayo, "I still don't like that bit where he drags her across the fields. . . . That scene is not so nice because I think it does the Irish down."

Today, it is The Quiet Man's picture of a premodern or preindustrial Ireland--an older society of dowries, cattle fairs and donnybrooks--that more often draws the objections of Irish commentators. A common move is to portray Ford's image of Ireland--"a never-never Golden Age," as Harlan Kennedy describes it, "a time of simple pastoral integrity"--as a mode of cultural imperialism, with Hollywood perpetuating various Irish stereotypes whose origins lay in long centuries of English political domination. Along with outright falsity, remarks James MacKillop, the sins attributed to The Quiet Man include "sentimentalism, condescension, clich‚ and gimcrackery."

Taken together, Kennedy argues, such qualities add up to a view of "Irishness" that is "not less patronizing and oppressive than the collar-and-lead colonialism long exercised by Britain." In recent years, as Irish Studies has attempted to make a place for itself in an Anglo-American postcolonial discourse driven by identity politics, this has become more and more the standard line. Thus, for instance, Lance Pettitt's recent Screening Ireland approaches The Quiet Man from a perspective deriving less from film study or Irish history than from the "postcolonial" theorizing of such writers as Homi Bhabha, Gayatri Spivak, Ania Loomba, and Edward Said.

In Ireland, a sense that American cinema represents a threat to Irish cultural independence is nearly as old as the republic. "We cannot be the sons of Gael and citizens of Hollywood at the same time," wrote one Irish nationalist in the 1930s. This is the spirit in which so much contemporary Irish filmmaking has defined itself specifically in opposition to The Quiet Man's image of Ireland as, in Luke Gibbons's phrase, "a primitive Eden, a rural idyll free from the pressures and constraints of the modern world."

The truth about Ireland is therefore to be sought in the bleak social reality that The Quiet Man's pastoral idyll hides from sight, as in what Terry Byrne describes as the "mind-numbing and desperately depressing" existence of the characters in Joe Comerford's Traveller (1978), or the rural poverty portrayed in Pat O'Connor's The Ballroom of Romance (1982), or the squalor of the Dublin squatter society--drug addicts, dealers, prostitutes, pimps--in Cathal Black's Pigs (1984).

Even a commercially successful film like Roddy Doyle's The Commitments (1991) is taken to provide a modicum of truth in what might be called the Corpo flat realism of the scenes taking place in Dublin's public housing projects: "an alternative body of imagery," as Gibbons calls such material, that can be seen as addressing "the realities of Irish life."

As Gibbons's phrasing suggests, his sympathies are on the side of the new Dublin realists against what he describes as the straitjacket of stereotype. Yet Gibbons has also, virtually alone among Irish commentators, grasped the sense in which The Quiet Man has for nearly fifty years been serving as a mirror for Irish cultural anxieties, provoking reactions having very little to do with the film itself. His essay "Romanticism, Realism and Irish Cinema," which goes some way toward taking The Quiet Man seriously as a work of the artistic or cinematic imagination, anticipates several points I want to make in this essay.

Nonetheless, my attempt will be to get entirely beyond the matter of "alienating images" of Ireland, as Gibbons calls them. For my argument will be that John Ford saw in "Ireland" something like the imaginative resource that Yeats found in Irish myth--"a symbolic language," as Yeats himself once puts it, "reaching far back into the past"--and that The Quiet Man is far closer to Shakespearean romantic comedy, and to the premodern world of village festivity and pagan ritual we glimpse in its immediate background, than to anything in recent Irish culture.

My argument will be, ultimately, that the power of The Quiet Man is the power of cultural myth.

Sunday, September 18, 2005

Fishing in Ireland



Salmon Fishing in Irish Loughs

The services of a boatman are essential for the salmon angler on the loughs. Salmon will often be concentrated in known lies like the Black Rock on Lough Furnace at the Burrishoole fishery in County Mayo. They will rarely be evenly dispersed throughout a lough and anyone fishing elsewhere will have little sport. But the angler fishing these lies, who will usually be fly fishing, will also need to have the boat's direction closely controlled; it cannot be left to drift before the wind but must be manoeuvred so that the rods can address all the taking water. The angler will also need the boatman's help when a fish is hooked, for the boat must be rowed quickly to deeper water where the fish can be played out. A ten foot or slightly longer single handed rod such as would be used for grilse fishing, matched with an intermediate or sink-tip line, will serve well for lough fishing.

Salmon Fishing in Irish Rivers

The single most important factor in salmon fishing is finding the fish; they have preferred lies in rivers, so the visiting salmon angler should seek the help of a ghillie for at least the first part of his or her holiday.

Salmon may be caught on bait or fly, although some fisheries restrict anglers to fly only, except in certain water conditions. Bait is often used for early spring fish as rivers may then be high and coloured. The bait used may be natural or artificial depending on local regulations, and can be fished on twelve or fifteen pound test line and a ten or eleven foot spinning rod. Similar tackle can be used for bait fishing throughout the season, but with lighter lines for grilse fishing in low water.

To catch a spring salmon on the fly is one of the great experiences in angling. Usually fifteen foot rods and number ten or eleven sinking lines will be required in early Spring for Irish rivers such as the Slancy in County Wexford or the Laune in County Kerry, although shorter rods and lighter lines may be used on some rivers. Floating lines become necessary from late April when the water is warmer.

Fly fishing for grilse will require either a double-handed rod, or a ten foot singlehanded rod carrying a number (A.F.T.M) seven or eight floating or intermediate line. Leaders should be at least ten pounds test.

A range of flies has been developed for Irish salmon fishing, many of them specially adapted for local conditions. The advice of a ghillie will be invaluable for the patterns and sizes which best suit the water. The shrimp fly is a unique type of Irish salmon fly and is used on many Irish rivers, notably the Moy in County Mayo, in varying patterns throughout the season; sizes vary from number six or eight flies in late spring to fourteen or sixteen flies in summer.

Friday, September 16, 2005

CHERISHING THE IRISH DIASPORA

The Irish Emigrant
--------------------------------------------------------------------------------
CHERISHING THE IRISH DIASPORA
ADDRESS TO THE HOUSES OF THE OIREACHTAS
by
PRESIDENT MARY ROBINSON
ON A MATTER OF PUBLIC IMPORTANCE
2 FEBRUARY 1995

--------------------------------------------------------------------------------

A Cheann Comhairle, A Chathaoiligh an tSeanaid, A Chomhaltai na Dala agus an tSeanaid: Four years ago I promised to dedicate my abilities to the service and welfare of the people of Ireland. Even then I was acutely aware of how broad that term the people of Ireland is and how it resisted any fixed or narrow definition. One of my purposes here today is to suggest that, far from seeking to categorise or define it, we widen it still further to make it as broad and inclusive as possible.

At my inauguration I spoke of the seventy million people worldwide who can claim Irish descent. I also committed my Presidency to cherishing them - even though at the time I was thinking of doing so in a purely symbolic way. Nevertheless the simple emblem of a light in the window, for me, and I hope for them, signifies the inextinguishable nature of our love and remembrance on this island those who leave it behind.

But in the intervening four years something has occurred in my life which I share with many deputies and senators here and with most Irish families. In that time I have put faces and names to many of those individuals.

In places as far apart as Calcutta and Toronto, on a number of visits to Britain and the United States, in cities in Tanzania and Hungary and Australia, I have met young people from throughout the island of Ireland who felt they had no choice but to emigrate. I have also met men and women who may never have seen this island but whose identity with it is part of their own self-definition . Last summer, in the city of Cracow, I was greeted in Irish by a Polish student, a member of the Polish-Irish Society. In Zimbabwe I learned that the Mashonaland Irish Association had recently celebrated its centenary. In each country visited I have met Irish communities, often in far-flung places, and listened to stories of men and women whose pride and affection for Ireland has neither deserted them nor deterred them from dedicating their loyalty and energies to other countries and cultures. None are a greater source of pride than the missionaries and aid workers who bring such dedication, humour and practical commomsense to often very demanding work. Through this office, I have been a witness to the stories these people and places have to tell.

The more I know of these stories the more it seems to me an added richness of our heritage that Irishness is not simply territorial. In fact Irishness as a concept seems to me at its strongest when it reaches out to everyone on this island and shows itself capable of honouring and listening to those whose sense of identity, and whose cultural values, may be more British than Irish. It can be strengthened again if we turn with open minds and hearts to the array of people outside Ireland for whom this island is a place of origin. After all, emigration is not just a chronicle of sorrow and regret. It is also a powerful story of contribution and adaptation. In fact, I have become more convinced each year that this great narrative of dispossession and belonging, which so often had its origins in sorrow and leave-taking, has become - with a certain amount of historic irony - one of the treasures of our society. If that is so then our relation with the diaspora beyond our shores is one which can instruct our society in the values of diversity, tolerance and fair-mindedness.

To speak of our society in these terms is itself a reference in shorthand to the vast distances we have travelled as a people. This island has been inhabited for more than five thousand years. It has been shaped by pre-Celtic wanderers, by Celts, Vikings, Normans, Huguenots, Scottish and English settlers. Whatever the rights or wrongs of history, all those people marked this island: down to the small detail of the distinctive ship-building of the Vikings, the linen-making of the Huguenots, the words of Planter balladeers. How could we remove any one of these things from what we call our Irishness? Far from wanting to do so, we need to recover them so as to deepen our understanding.

Nobody knows this more than the local communities throughout the island of Ireland who are retrieving the history of their own areas. Through the rediscovery of that local history, young people are being drawn into their past in ways that help their future. These projects not only generate employment; they also regenerate our sense of who we were. I think of projects like the Ceide Fields in Mayo, where the intriguing agricultural structures of settlers from thousands of years ago are being explored through scholarship and field work. Or Castletown House in Kildare where the grace of our Anglo-Irish architectural heritage is being restored with scrupulous respect for detail. The important excavations at Navan Fort in Armagh are providing us with vital information about early settlers whose proved existence illuminates both legend and history. In Ballance House in Antrim the Ulster-New Zealand Society have restored the birthplace of John Ballance, who became Prime Minister of New Zealand and led that country to be the first in the world to give the vote to women.

Varied as these projects may seem to be, the reports they bring us are consistently challenging in that they may not suit any one version of ourselves. I for one welcome that challenge. Indeed, when we consider the Irish migrations of the 17th, 18th, 19th and 20th centuries our preconceptions are challenged again. There is a growing literature which details the fortunes of the Irish in Europe and later in Canada, America, Australia, Argentina. These important important studies of migration have the power to surprise us. They also demand from us honesty and self-awareness in return. If we expect that the mirror held up to us by Irish communities abroad will show us a single familiar identity, or a pure strain of Irishness, we will be disappointed. We will overlook the fascinating diversity of culture and choice which looks back at us. Above all we will miss the chance to have that dialogue with our own diversity which this reflection offers us.

This year we begin to commemorate the Irish famine which started 150 years ago. All parts of this island - north and south, east and west - will see their losses noted and remembered, both locally and internationally. This year we will see those local and global connections made obvious in the most poignant ways. But they have always been there.

Last year, for example, I went to Grosse Ile, an island on the St. Lawrence river near Quebec city. I arrived in heavy rain and as I looked at the mounds which, together with white crosses, are all that mark the mass graves of the five thousand or more Irish people who died there, I was struck by the sheer power of commemoration. I was also aware that, even across time and distance, tragedy must be seen as human and not historic, and that to think of it in national terms alone can obscure that fact. And as I stood looking at Irish graves, I was also listening to the story of the French-Canadian families who braved fever and shared their food, who took the Irish into their homes and into their heritage.
Agus is ón dul i dtír ar Grosse Ile ar a dtugtar freisin Oileán na nGael a shíolraigh an bhean a d'inis an scéal sin dom. Labhair sí liom as Fraincis agus is le bród ar leith a labhair sí Gaeilge liom a bhí tógtha aici ona muintir roimpi. Dá mhéad taistil a rinne mé sea is mó a chuaigh sé i bhfeidhm orm gur tháinig an Ghaeilge slán ó aimsir an ghorta agus go bhfuil sí le cloisteáil i gcanúintí New York agus Toronto agus Sydney, gan trácht ar Camden Town. Tá scéal ann féin sa Ghaeilge den teacht slán agus den chur in oiriúint.

Ach ar ndóigh bhí seasamh aici i bhfad roimhe seo mar theanga léinn san Eoraip. Tá stair na hEorpa ar bharr a teanga ag an Ghaeilge. Tá cuntas tugtha ina cuid litríochta nach bhfuil in aon áit eile ar chultúr na hEorpa roimh theacht na Rómhánach. Ní ionadh ar bith mar sin go bhfuil staidéar á dhéanamh uirthi in ollscoileanna ó Ghlascú go Moscó agus ó Seattle go Indiana. Agus cén fáth go deimhin go mbeadh ionadh ar bith orm gur as Gaeilge a chuir an macléinn ón bPolainn fáilte romham go Cracow.

Is le pléisiúr agus le bród a éistim le Gaeilge á labhairt i dtíortha eile agus tugann sé pléisiúr dom freisin nuair a chloisim rithimí ár n-amhrán agus ár bhfilíochta á nglacadh chucu féin ag teangacha agus traidisiúin eile. Cruthaíonn sé seo rud atá ar eolas cheana ag no mílte éireannach thar lear, gur féidir grá agus ómós d'éirinn agus don Ghaeilge agus do chultúr na héireann a chur in iúl ina lán bealaí agus ina lán teangacha.

(Indeed, the woman who told me that story had her own origins in the arrival at Grosse Ile. She spoke to me in her native French and, with considerable pride, in her inherited Irish. The more I have travelled the more I have seen that the Irish language since the famine has endured in the accents of New York and Toronto and Sydney, not to mention Camden Town. As such it is an interesting record of survival and adaptation. But long before that, it had standing as a scholarly European language. The Irish language has the history of Europe off by heart. It contains a valuable record of European culture from before the Roman conquest there. It is not surprising therefore that is is studied today in universities from Glasgow to Moscow and from Seattle to Indiana. And why indeed should I have been surprised to have been welcomed in Cracow in Irish by a Polish student? I take pleasure and pride in hearing Irish spoken in other countries just as I am moved to hear the rhythms of our songs and our poetry finding a home in other tongues and other traditions. It proves to me what so many Irish abroad already know: that Ireland can be loved in any language.)

The weight of the past, the researches of our local interpreters and the start of the remembrance of the famine all, in my view, point us towards a single reality: that commemoration is a moral act, just as our relation in this country to those who have left it is a moral relationship. We have too much at stake in both not to be rigorous.

We cannot have it both ways. We cannot want a complex present and still yearn for a simple past. I was very aware of that when I visited the refugee camps in Somalia and more recently in Tanzania and Zaire. The thousands of men and women and children who came to those camps were, as the Irish of the 1840s were, defenceless in the face of catastrophe. Knowing our own history, I saw the tragedy of their hunger as a human disaster. We, of all people, know it is vital that it be carefully analysed so that their children and their children's children be spared that ordeal. We realize that while a great part of our concern for their situation, as Irish men and women who have a past which includes famine, must be at practical levels of help, another part of it must consist of a humanitarian perspective which springs directly from our self-knowledge as a people. Famine is not only humanly destructive, it is culturally disfiguring. The Irish who died at Grosse Ile were men and women with plans and dreams of future achievements. It takes from their humanity and individuality to consider them merely as victims.

Therefore it seemed to me vital, even as I watched the current tragedy in Africa, that we should uphold the dignity of the men and women who suffer there by insisting there are no inevitable victims. It is important that in our own commemoration of famine, such reflections have a place. As Tom Murphy has eloquently said in an introduction to his play FAMINE: "a hungry and demoralised people becomes silent". We cannot undo the silence of our own past, but we can lend our voice to those who now suffer. To do so we must look at our history, in the light of this commemoration, with a clear insight which exchanges the view that we were inevitable victims in it, for an active involvement in the present application of its meaning. We can examine in detail humanitarian relief then and relate it to humanitarian relief now and assess the inadequacies of both. And this is not just a task for historians. I have met children in schools and men and women all over Ireland who make an effortless and sympathetic connection between our past suffering and the present tragedies of hunger in the world. One of the common bonds between us and our diaspora can be to share this imaginative way of re-interpreting the past. I am certain that they, too, will feel that the best possible commemoration of the men and women who died in that famine, who were cast up on other shores because of it, is to take their dispossession into the present with us, to help others who now suffer in a similar way.

Therefore I welcome all initiatives being taken during this period of commemoration, many of which can be linked with those abroad, to contribute to the study and understanding of economic vulnerability. I include in that all the illustrations of the past which help us understand the present. In the Famine Museum in Strokestown there is a vivid and careful retelling of what happened during the Famine. Wen we stand in front of those images I believe we have a responsibility to understand them in human terms now, not just in Irish terms then. They should inspire us to be a strong voice in the analysis of the cause and the cure of conditions that predispose to world hunger, whether that involves us in the current debate about access to adequate water supplies or the protection of economic migrants. We need to remember that our own diaspora was once vulnerable on both those counts. We should bear in mind that an analysis of sustainable development, had it existed in the past, might well have saved some of our people from the tragedy we are starting to commemorate.

I chose the title of this speech - cherishing the Irish diaspora - with care. Diaspora, in its meaning of dispersal or scattering, includes the many ways, not always chosen, that people have left this island. To cherish is to value and to nurture and support. If we are honest we will acknowledge that those who leave do not always feel cherished. As Eavan Boland reminds us in her poem "The Emigrant Irish":

"Like oil lamps we put them out the back,
Of our houses, of our minds."
To cherish also means that we are ready to accept new dimensions of the diaspora. Many of us over the years - and I as President - have direct experience of the warmth and richness of the Irish-American contribution and tradition, and its context in the hospitality of that country. I am also aware of the creative energies of those born on this island who are now making their lives in the United States and in so many other countries. We need to accept that in their new perspectives may well be a critique of our old ones. But if cherishing the diaspora is to be more than a sentimental regard for those who leave our shores, we should not only listen to their voice and their viewpoint. We have a responsibility to respond warmly to their expressed desire for appropriate fora for dialogue and interaction with us by examining in an open and generous way the possible linkages. We should accept that such a challenge is an education in diversity which can only benefit our society.

Indeed there are a variety of opportunities for co-operation on this island which will allow us new ways to cherish the diaspora. Many of those opportunities can be fruitfully explored by this Oireachtas. Many will be taken further by local communities. Some are already in operation. Let me mention just one example here. One of the most understandable and poignant concerns of any diaspora is to break the silence: to find out the names and places of origin. If we are to cherish them, we have to assist in that utterly understandable human longing. The Irish Genealogical Project, which is supported by both governments, is transferring handwritten records from local registers of births, deaths and marriages, on to computer. It uses modern technology to allow men and women, whose origins are written down in records from Kerry to Antrim, to gain access to them. In the process it provides employment and training for young people in both technology and history. And the recent establishment of a council of genealogical organisations, again involving both parts of this island, shows the potential for voluntary co-operation.

I turn now to those records which are still only being written. No family on this island can be untouched by the fact that so many of our young people leave it. The reality is that we have lost, and continue every day to lose, their presence and their brightness. These young people leave Ireland to make new lives in demanding urban environments. As well as having to search for jobs, they may well find themselves lonely, homesick, unable to speak the language of those around them; and, if things do not work out, unwilling to accept the loss of face of returning home. It hardly matters at that point whether they are graduate or unskilled. What matters is that they should have access to the support and advice they need. It seems to me therefore that one of the best ways to cherish the diaspora is to begin at home. We need to integrate into our educational and social and counselling services an array of skills of adaptation and a depth of support which will prepare them for this first gruelling challenge of adulthood.

The urgency of this preparation, and its outcome, allows me an opportunity to pay tribute to the voluntary agencies who respond with such practical compassion and imagination to the Irish recently arrived in other countries. I have welcomed many of their representatives to Aras an Uachtarain and I have also seen their work in cities such as New York and Melbourne and Manchester, where their response on a day-to-day basis may be vital to someone who has newly arrived. It is hard to overestimate the difference which personal warmth and wise advice, as well as practical support, can make in these situations.

I pay a particular tribute to those agencies in Britain - both British and Irish - whose generous support and services, across a whole range of needs have been recognised by successive Irish governments through the Dion project. These services extend across employment, housing and welfare and make a practical link between Irish people and the future they are constructing in a new environment. Compassionate assistance is given, not simply to the young and newly arrived, but to the elderly, the sick including those isolated by HIV or AIDS, and those suffering hardship through alcohol or drug dependency or who are in prison. Although I think of myself as trying to keep up with this subject, I must say I was struck by the sheer scale of the effort which has been detailed in recent reports published under the auspices of the Federation of Irish Societies. These show a level of concern and understanding which finds practical expression every day through these agencies and gives true depth to the meaning of the word cherish.

When I was a student, away from home, and homesick for my family and my friends and my country, I walked out one evening and happened to go into a Boston newsagent's shop. There, just at the back of the news stand, almost to my disbelief, was The Western People. I will never forget the joy with which I bought it and took it back with me and found, of course, that the river Moy was still there and the Cathedral was still standing. I remember the hunger with which I read the news from home. I know that story has a thousand versions. But I also know it has a single meaning. Part of cherishing must be communication. The journey which an Irish newspaper once made to any point outside Ireland was circumscribed by the limits of human travel. In fact, it replicated the slow human journey through ports and on ships and airplanes. Now that journey can be transformed, through modern on-line communications, into one of almost instantaneous arrival.

We are at the centre of an adventure in human information and communication greater than any other since the invention of the printing press. We will see our lives changed by that. We still have time to influence the process and I am glad to see that we in Ireland are doing this. In some cases this may merely involve drawing attention to what already exists. The entire Radio 1 service of RTE is now transmitted live over most of Europe on the Astra satellite. in North America we have a presence through the Galaxy satellite. There are several internet providers in Ireland and bulletin boards with community databases throughout the island. The magic of E-mail surmounts time and distance and cost. And the splendid and relatively recent technology of the World Wide Web means that local energies and powerful opportunities of access are being made available on the information highway.

The shadow of departure will never be lifted. The grief of seeing a child or other family member leave Ireland will always remain sharp and the absence will never be easy to bear. But we can make their lives easier if we use this new technology to bring the news from home. As a people, we are proud of our story-telling, our literature, our theatre, our ability to improvise with words. And there is a temptation to think that we put that at risk if we espouse these new forms of communication. In fact we can profoundly enrich the method of contact by the means of expression, and we can and should - as a people who have a painful historic experience of silence and absence - welcome and use the noise, the excitement, the speed of contact and the sheer exuberance of these new forms.

This is the second time I have addressed the two Houses of the Oireachtas as provided under the Constitution. I welcome the opportunity it has given me to highlight this important issue at a very relevant moment for us all. The men and women of our diaspora represent not simply a series of departures and losses. They remain, even while absent, a precious reflection of our own growth and change, a precious reminder of the many strands of identity which compose our story. They have come, either now or in the past, from Derry and Dublin and Cork and Belfast. They know the names of our townlands and villages. They remember our landscape or they have heard of it. They look to us anxiously to include them in our sense of ourselves and not to forget their contribution while we make our own. The debate about how best to engage their contribution with our own has many aspects and offers opportunities for new structures and increased contact.

If I have been able to add something to this process of reflection and to encourage a more practical expression of the concerns we share about our sense of ourselves at home and abroad then I am grateful to have had your attention here today. Finally, I know this Oireachtas will agree with me that the truest way of cherishing our diaspora is to offer them, at all times, the reality of this island as a place of peace where the many diverse traditions in which so many of them have their origins, their memories, their hopes are bound together in tolerance and understanding.
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[The Irish Emigrant] [Historic Documents]

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The Irish Emigrant Ltd, Cathedral Building, Middle Street, Galway, Ireland.
Email: info@emigrant.ie
Tel: +353 (0)91 569158 :: Fax: +353 (0)91 569178

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Wednesday, September 14, 2005

Jaws in Ireland


I know that this my not be funny to some but if we don't laugh sometime all that is left is crying!

May those who love us love us.
And those that don't love us,
May God turn their hearts.
And if He doesn't turn their hearts,
May he turn their ankles,
So we'll know them by their limping.


Only Irish coffee provides in a single glass all four essential food groups: alcohol, caffeine, sugar, and fat.

Monday, September 12, 2005

William Butler Yeats


Yeats was born in Dublin into an Irish Protestant family. His father, John Butler Yeats, a clergyman's son, was a lawyer turned to an Irish Pre-Raphaelite painter. Yeats's mother, Susan Pollexfen, came from a wealthy family - the Pollexfens had a prosperous milling and shipping business. His early years Yeats spent in London and Slingo, a beautiful county on the west coast of Ireland, where his mother had grown and which he later depicted in his poems. In 1881 the family returned to Dublin. While studying at the Metropolitan School of Art, Yeats met there the poet, dramatist, and painter George Russell (1867-1935). He was interested in mysticism, and his search inspired also Yeats. This was a surprise to his father who had tried to raise his son without encouraging him to ponder with such questions. Reincarnation, communication with the dead, mediums, supernatural systems and Oriental mysticism fascinated Yeats through his life. In 1886 Yeats formed the Dublin Lodge of the Hermetic Society and took the magical name Daemon est Deus Inversus. The occult order also attracted Aleister Crowley.

As a writer Yeats made his debut in 1885, when he published his first poems in The Dublin University Review. In 1887 the family returned to Bedford Park, and Yeats devoted himself to writing. He visited Mme Blavatsky, the famous occultist, and joined the Esoteric Section of the Theosophical Society, but was later asked to resign. In 1889 Yeats met his great love, Maud Gonne (1866-1953), an an actress and Irish revolutionary who became a major landmark in the poets life and imagination. Yeats worshipped Maud, whom he wrote many poems. She married in 1903 Major John MacBride, and this episode inspired Yeats's poem 'No Second Troy'. "Why, what could she have done being what she is? / Was there another Troy for her to burn." MacBride was later executed by the British.

Through Maud's influence Yeats joined the revolutionary organization Irish Republican Brotherhood. Maud had devoted herself to political struggle but Keats viewed with suspicion her world full of intrigues. He was more interested in folktales as a part of an exploration of national heritage and for the revival of Celtic identity. His study with George Russell and Douglas Hyde of Irish legends and tales was published in 1888 under the name Fairy and Folk Tales of the Irish Peasantry. Yeats assembled for children a less detailed version, IRIS FAIRY TALES, which appeared in 1892. (see also Wilhelm Grimm.) THE WANDERINGS OF OISIN AND OTHER POEMS (1889), filled with sad longings, took its subject from Irish mythology.

Sunday, September 11, 2005

Lest we forget

"I wanted a perfect ending. Now I've learned, the hard way, that some poems don't rhyme, and some stories don't have a clear beginning, middle, and end. Life is about not knowing, having to change, taking the moment and making the best of it, without knowing what's going to happen next."
- Gilda Radner


Gentle Reader,



Somehow it almost escaped me what today represents to not only the United States of America but also to the world. On this date we lost our innocence. I think it was the first time that America woke up to find that for all of the heart that the nation shares, the dreams that are wanted by every man, woman and child. That evil does exist, hatred is real and that not all people are of good will.

But if those out there think that just because a few refuse to acknowledge a Higher Power, Who is good, and kind, and forgiving and loving. Then you seen either the reason for America nor its heart. God Bless each one of you and God Bless the USA!

The park bench
was deserted as I sat down to read
Beneath the long, straggly branches of an old willow tree.
Disillusioned by life with good reason to frown,
For the world was intent on dragging me down.
And if that weren't enough to ruin my day,
A young boy out of breath approached me, all tired from play.
He stood right before me with his head tilted down
And said with great excitement, "Look what I found!"
In his hand was a flower, and what a pitiful sight,
With its petals all worn - not enough rain, or to little light.
Wanting him to take his dead flower and go off to play,
I faked a small smile and then shifted away.
But instead of retreating he sat next to my side
And placed the flower to his nose and declared with overacted surprise,
"It sure smells pretty and it's beautiful, too.
That's why I picked it; here, it's for you."
The weed before me was dying or dead.
Not vibrant of colors, orange, yellow or red.
But I knew I must take it, or he might never leave.
So I reached for the flower, and replied, "Just what I need."
But instead of him placing the flower in my hand,
He held it mid-air without reason or plan.
It was then that I noticed for the very first time
That weed-toting boy could not see: he was blind.
I heard my voice quiver, tears shone like the sun
You're welcome," he smiled, and then ran off to play,
Unaware of the impact he'd had on my day.
I sat there and wondered how he managed to see
A self-pitying woman beneath an old willow tree.
How did he know of my self-indulged plight?
Perhaps from his heart, he'd been blessed with true sight.
Through the eyes of a blind child, at last I could see
The problem was not with the world; the problem was me.
And for all of those times I myself had been blind,
I vowed to see the beauty in life, and appreciate every
second that's mine.
And then I held that wilted flower up to my nose
And breathed in the fragrance of a beautiful rose
And smiled as I watched that young boy, another weed in his hand
About to change the life of an unsuspecting old man.

God is still Good He still loves you and guess what?
So do I!

Dennis
You are appreciated you are valued and you are loved!

Saturday, September 10, 2005

Trinity College


The University of Dublin, founded in 1592, is the oldest university in Ireland. Trinity College is the sole constituent college of the University. At present there are over 12,000 students and 1,200 staff members working on the College campus.

Standing on a self-contained site in the heart of Dublin, the College covers some 40 acres of cobbled squares and green spaces, around buildings which represent the accumulated architectural riches of nearly three centuries. Its thirteen and a half thousand staff and students form a compact academic community and are at the same time an intimate part of the city's life. Dublin offers a particularly congenial atmosphere for students and while small by international standards, it has in all respects the resources of a capital city with a full and varied cultural and intellectual life.

Trinity College is one of Irelands leading historical sites attractingin excess of half a million visitors every year. Heritage attractions available to visitors include:

The Book of Kells
The Dublin Experience
Walking Tours of the Campus

The Book of Kells
The Book of Kells is a 9th Century manuscript of the Gospels, renowned world-wide for its rich and varied illustrations. It is on display in the Old Library in Trinity College. The current exhibition in the Colonnades, 'The Book of Kells. Picturing the Word' places this national treasure in its historical and cultural context. The Old Library is open 7 days a week. Admission from 9.30- 17.00 Monday to Saturday,9.30 to 16.30 on Sunday (June-September) and 12.30-16.30 on Sundays (October-May).


Trinity College builds on its four hundred year old tradition of scholarship to confirm its position as one of the great universities of the world, providing a liberal environment where independence of thought is highly valued and where staff and students are nurtured as individuals and are encouraged to achieve their full potential.

The College is committed to excellence in both research and teaching, to the enhancement of the learning experience of each of its students and to an inclusive College community with equality of access for all. The College will continue to disseminate its knowledge and expertise to the benefit of the City of Dublin, the country and the international community

Thursday, September 08, 2005

On the Road with Himself


once in a while I like to let the little person inside me get out and romp. This is one of those times. Grap your Irish coffee (what else) and enjoy a few minutes with Himself!

Three Irishmen, Paddy, Sean and Shamus, were stumbling home from the pub late one night and found themselves on the road which led past the old graveyard. "Come have a look over here," says Paddy, "It's Michael O'Grady's grave, God bless his soul. He lived to the ripe old age of 87." "That's nothing", says Sean, "here's one named Patrick O'Tool, it says here that he was 95 when he died." Just then, Shamus yells out, "Good God, here's a fella that got to be 145!" "What was his name?" asks Paddy? Shamus stumbles around a bit, awkwardly lights a match to see what else is written on the stone marker, and exclaims, "Miles, from Dublin."

An Irishman who had a little too much to drink is driving home from the city one night and, of course, his car is weaving violently all over the road. A cop pulls him over. "So," says the cop to the driver, "where have ya been?" "Why, I've been to the pub of course," slurs the drunk. "Well," says the cop, "it looks like you've had quite a few to drink this evening." "I did all right," the drunk says with a smile. "Did you know," says the cop, standing straight and folding his arms across his chest, "that a few intersections back, your wife fell out of your car?" "Oh, thank heavens," sighs the drunk. "For a minute there, I thought I'd gone deaf."

Brenda O'Malley is home making dinner, as usual, when Tim Finnegan arrives at her door. "Brenda, may I come in?" he asks. "I've somethin'to tell ya." "Of course you can come in, you're always welcome, Tim. But where's my husband?" "That's what I'm here to be tellin' ya, Brenda. There was an accident down at the Guinness brewery..." "Oh, God no!" cries Brenda. "Please don't tell me.." "I must, Brenda. Your husband Shamus is dead and gone. I'm sorry." Finally, she looked up at Tim. "How did it happen, Tim?" "It was terrible, Brenda. He fell into a vat of Guinness Stout and drowned." "Oh my dear Jesus! But you must tell me true, Tim. Did he at least go quickly?" "Well, no Brenda... no. Fact is, he got out three times to pee."

Mary Clancy goes up to Father O'Grady after his Sunday morning service, and she's in tears. He says, "So what's bothering you, Mary my dear?" She says, "Oh, Father, I've got terrible news. My husband passed away last night." The priest says, "Oh, Mary, that's terrible. Tell me, Mary, did he have any last requests?" She says, "That he did, Father.." The priest says, "What did he ask, Mary?" She says, "He said, 'Please Mary, put down that damn gun...'


May you always have work for your hands to do.
May your pockets hold always a coin or two.
May the sun shine bright on your windowpane.
May the rainbow be certain to follow each rain.
May the hand of a friend always be near you.
And may God fill your heart with gladness to cheer you.

Wednesday, September 07, 2005

Tara Hill


Tara Hill was one of the most venerated religious spots in early Ireland and the seat of the High Kings of Ireland from 3rd century until 1022. Despite its importance, the superficial visitor may be disappointed in what he sees. At Tara there are no signs of regal past, nor impressive remains, only simple earthworks. But there are many megalithic monuments on the hill, and lots of historic and legendary events are connected to this place.
The most prominent and oldest monument on the hill is the Mound of the Hostages. On excavation, it proved to be a small passage grave dating to around 2000 BC.
Aligned to it is the so-called Banqueting Hall. This name originates in Medieval literature which wrongly identifies it as the place where thousands of guests enjoyed banquets and the 'feis', a pagan ceremony held at the beginning of November. This rectangular earthwork of 230x27m (755x89ft), Neolithic in date, could just have been the ceremonial entrance to the Hill on which all the major roads of ancient Ireland converged.
Between the Mound of Hostages and the Banqueting Hall is a ringfort with three banks known as the Rath of the Synods. In 1899 it was 'excavated' by the British Israelites who were searching for the Biblical Ark of the Covenant. They found only some 3rd century AD Roman coins which had been hidden there a few days earlier so that they would not be disappointed. By a curious coincidence, however, the excavations made by Seán P.O'Riordáin fifty years later produced genuine Roman material (a seal, a lock, glass, and pottery), dating from the 1st to the 3rd century AD.
On the Hill of Tara there are the remains of many other earthworks. To the South of the Mound of the Hostages, inside the bank and the ditch of the so-called Royal Enclosure, stand two linked ringforts known as the Royal Seat and the Forradh. The Forradh has two banks and two ditches around it. In its centre lies the Lia Fáil, the Stone of Destiny, the most obvious phallic symbol of ancient Ireland. It once stood near the Mound of the Hostages, and it is said to be the stone of the coronation of the kings of Ireland. It roared three times when the future king stood on it. Other legends say it was the pillow of Jacob or the coronation Stone of Scone of Westminster Abbey.
To the south of the Royal Enclosure are the remains of another circular earthwork known as the Fort of King Laoghaire, where the king is said to be buried fully armed and in an upright position in order to see his enemies coming. To the north of the Royal Enclosure there are other round earthworks, two of them known as Sloping Trenches and one Gráinne's Fort, named for King Cormac's daughter who was the heroine of the tragic love tale of Diarmuid and Gráinne.
Half a mile to the South of Tara Hill there is another hill-fort called Rath Maeve (after the legendary goddess-queen Maeve or Medbh). It is about 230m (750ft) in diameter, part of its bank and ditch is well preserved near the road.

Tuesday, September 06, 2005

The Kings of Ireland


The Hill of Tara, known as Temair in gaeilge, was once the ancient seat of power in Ireland – 142 kings are said to have reigned there in prehistoric and historic times. In ancient Irish religion and mythology Temair was the sacred place of dwelling for the gods, and was the entrance to the otherworld. Saint Patrick is said to have come to Tara to confront the ancient religion of the pagans at its most powerful site.

One interpretation of the name Tara says that it means a "place of great prospect" and indeed on a clear day it is claimed that features in half the counties of Ireland can be seen from atop Tara. In the distance to the northwest can be seen the brilliant white quartz front of Newgrange and further north lies the Hill of Slane, where according to legend St. Patrick lit his Pascal fire prior to his visit to Tara in 433 AD.


Early in the 20th century a group of Israelites came to Tara with the conviction that the Arc of the Covenant was buried in on the famous hill. They dug the Mound of the Synods in search of the Arc but found only some Roman coins. Official excavation in the 1950s revealed circles of post holes, indicating the construction of substantial buildings here. A new theory suggests Tara was the ancient capital of the lost kingdom of Atlantis. The mythical land of Atlantis was Ireland, according to a new book.

There are a large number of monuments and earthen structures on the Hill of Tara. The earliest settlement at the site was in the Neolithic, and the Mound of the Hostages was constructed in or around 2500BC. There are over thirty monuments which are visible, and probably as many again which have no visible remains on the surface but which have been detected using special non-intrusive archaeological techniques and aerial photography. A huge temple measuring 170 metres and made of over 300 wooden posts, was discovered recently at Tara. Only two monuments at Tara have been excavated - The Mound of the Hostages in the 1950s, and the Rath of the Synods at the turn of the 19th-20th Centuries

Monday, September 05, 2005

The Four White Swans


An Irish Tale


In the days of long ago there lived in the Green Isle of Erin a race of brave men and fair women--the race of the Dedannans. North, south, east, and west did this noble people dwell, doing homage to many chiefs.

But one blue morning after a great battle the Dedannans met on a wide plain to choose a King. 'Let us,' they said, 'have one King over all. Let us no longer have many rulers.'

Forth from among the Princes rose five well fitted to wield a sceptre and to wear a crown, yet most royal stood Bove Derg and Lir. And forth did the five chiefs wander, that the Dedannan folk might freely say to whom they would most gladly do homage as King.

Not far did they roam, for soon there arose a great cry, 'Bove Derg is King. Bove Derg is King.' And all were glad, save Lir.

But Lir was angry, and he left the plain where the Dedannan people were, taking leave of none, and doing Bove Derg no reverence. For jealousy filled the heart of Lir.

Then were the Dedannans wroth, and a hundred swords were unsheathed and flashed in the sunlight on the plain. 'We go to slay Lir who doeth not homage to our King and regardeth not the choice of the people.'

But wise and generous was Bove Derg, and he bade the warriors do no hurt to the offended Prince.

For long years did Lir live in discontent, yielding obedience to none. But at length a great sorrow fell upon him, for his wife, who was dear unto him, died, and she had been ill but three days. Loudly did he lament her death, and heavy was his heart with sorrow.

When tidings of Lir's grief reached Bove Derg, he was surrounded by his mightiest chiefs. 'Go forth,' he said, 'in fifty chariots go forth. Tell Lir I am his friend as ever, and ask that he come with you hither. Three fair foster-children are mine, and one may he yet have to wife, will he but bow to the will of the people, who have chosen me their King.'

When these words were told to Lir, his heart was glad. Speedily he called around him his train, and in fifty chariots set forth. Nor did they slacken speed until they reached the palace of Bove Derg by the Great Lake. And there at the still close of day, as the setting rays of the sun fell athwart the silver waters, did Lir do homage to Bove Derg. And Bove Derg kissed Lir and vowed to be his friend for ever.

And when it was known throughout the Dedannan host that peace reigned between these mighty chiefs, brave men and fair women and little children rejoiced, and nowhere were there happier hearts than in the Green Isle of Erin.

Time passed, and Lir still dwelt with Bove Derg in his palace by the Great Lake. One morning the King said, 'Full well thou knowest my three fair foster-daughters, nor have I forgotten my promise that one thou shouldst have to wife. Choose her whom thou wilt.'

Then Lir answered, 'All are indeed fair, and choice is hard. But give unto me the eldest, if it be that she be willing to wed.'

And Eve, the eldest of the fair maidens, was glad, and that day was she married to Lir, and after two weeks she left the palace by the Great Lake and drove with her husband to her new home.

Happily dwelt Lir's household and merrily sped the months. Then were born unto Lir twin babes. The girl they called Finola, and her brother did they name Aed.

Yet another year passed and again twins were born, but before the infant boys knew their mother, she died. So sorely did Lir grieve for his beautiful wife that he would have died of sorrow, but for the great love he bore his motherless children.

When news of Eve's death reached the palace of Bove Derg by the Great Lake all mourned aloud for love of Eve and sore pity for Lir and his four babes. And Bove Derg said to his mighty chiefs, 'Great indeed is our grief, but in this dark hour shall Lir know our friendship. Ride forth, make known to him that Eva, my second fair foster-child, shall in time become his wedded wife and shall cherish his lone babes.'

So messengers rode forth to carry these tidings to Lir, and in time Lir came again to the palace of Bove Derg by the Great Lake, and he married the beautiful Eva and took her back with him to his little daughter, Finola, and to her three brothers, Aed and Fiacra and Conn.

Four lovely and gentle children they were, and with tenderness did Eva care for the little ones who were their father's joy and the pride of the Dedannans.

As for Lir, so great was the love he bore them, that at early dawn he would rise, and, pulling aside the deerskin that separated his sleeping-room with theirs, would fondle and frolic with the children until morning broke.

And Bove Derg loved them well-nigh as did Lir himself. Ofttimes would he come to see them, and ofttimes were they brought to his palace by the Great Lake.

And through all the Green Isle, where dwelt the Dedannan people, there also was spread the fame of the beauty of the children of Lir.

Time crept on, and Finola was a maid of twelve summers. Then did a wicked jealousy find root in Eva's heart, and so did it grow that it strangled the love which she had borne her sister's children. In bitterness she cried, 'Lir careth not for me; to Finola and her brothers hath he given all his love.'

And for weeks and months Eva lay in bed planning how she might do hurt to the children of Lir.

At length, one midsummer morn, she ordered forth her chariot, that with the four children she might come to the palace of Bove Derg.

When Finola heard it, her fair face grew pale, for in a dream had it been revealed unto her that Eva, her step-mother, should that day do a dark deed among those of her own household. Therefore was Finola sore afraid, but only her large eyes and pale cheeks spake her woe, as she and her brothers drove along with Eva and her train.

On they drove, the boys laughing merrily, heedless alike of the black shadow resting on their step-mother's brow, and of the pale, trembling lips of their sister. As they reached a gloomy pass, Eva whispered to her attendants, 'Kill, I pray you, these children of Lir, for their father careth not for me, because of his great love for them. Kill them, and great wealth shall be yours.'

But the attendants answered in horror, 'We will not kill them. Fearful, O Eva, were the deed, and great is the evil that will befall thee, for having it in thine heart to do this thing.'

Then Eva, filled with rage, drew forth her sword to slay them with her own hand, but too weak for the monstrous deed, she sank back in the chariot.

Onward they drove, out of the gloomy pass into the bright sunlight of the white road. Daisies with wide-open eyes looked up into the blue sky overhead. Golden glistened the buttercups among the shamrock. From the ditches peeped forget-me-not. Honeysuckle scented the hedgerows. Around, above, and afar, carolled the linnet, the lark, and the thrush. All was colour and sunshine, scent and song, as the children of Lir drove onward to their doom.

Not until they reached a still lake were the horses unyoked for rest. There Eva bade the children undress and go bathe in the waters. And when the children of Lir reached the water's edge, Eva was there behind them, holding in her hand a fairy wand. And with the wand she touched the shoulder of each. And, lo! as she touched Finola, the maiden was changed into a snow-white swan, and behold! as she touched Aed, Fiacra, and Conn, the three brothers were as the maid. Four snow-white swans floated on the blue lake, and to them the wicked Eva chanted a song of doom.

As she finished, the swans turned towards her, and Finola spake:

'Evil is the deed thy magic wand hath wrought, O Eva, on us the children of Lir, but greater evil shall befall thee, because of the hardness and jealousy of thine heart.' And Finola's white swan-breast heaved as she sang of their pitiless doom.

The song ended, again spake the swan-maiden. 'Tell us, O Eva, when death shall set us free.'

And Eva made answer, 'Three hundred years shall your home be on the smooth waters of this lone lake. Three hundred years shall ye pass on the stormy waters of the sea betwixt Erin and Alba, and three hundred years shall ye be tempest-tossed on the wild Western Sea. Until Decca be the Queen of Largnen, and the good Saint come to Erin, and ye hear the chime of the Christ-bell, neither your plaints nor prayers, neither the love of your father Lir, nor the might of your King, Bove Derg, shall have power to deliver you from your doom. But lone white swans though ye be, ye shall keep for ever your own sweet Gaelic speech, and ye shall sing, with plaintive voices, songs so haunting that your music will bring peace to the souls of those who hear. And still beneath your snowy plumage shall beat the hearts of Finola, Aed, Fiacra and Conn, and still for ever shall ye be the children of Lir.'

Then did Eva order the horses to be yoked to the chariot, and away westward did she drive.

And swimming on the lone lake were four white swans.

When Eva reached the palace of Bove Derg alone, greatly was he troubled lest evil had befallen the children of Lir.

But the attendants, because of their great fear of Eva, dared not to tell the King of the magic spell she had wrought by the way. Therefore Bove Derg asked, 'Wherefore, O Eva, come not Finola and her brothers to the palace this day?'

And Eva answered, 'Because, O King, Lir no longer trusteth thee, therefore would he not let the children come hither.'

But Bove Derg believed not his foster-daughter, and that night he secretly sent messengers across the hills to the dwelling of Lir.

When the messengers came there, and told their errand, great was the grief of the father. And in the morning with a heavy heart he summoned a company of the Dedannans, and together they set out for the palace of Bove Derg. And it was not until sunset as they reached the lone shore of Lake Darvra, that they slackened speed.

Lir alighted from his chariot and stood spellbound. What was that plaintive sound? The Gaelic words, his dear daughter's voice more enchanting even than of old, and yet, before and around, only the lone blue lake. The haunting music rang clearer, and as the last words died away, four snow-white swans glided from behind the sedges, and with a wild flap of wings flew toward the eastern shore. There, stricken with wonder, stood Lir.

'Know, O Lir,' said Finola, 'that we are thy children, changed by the wicked magic of our step-mother into four white swans.' When Lir and the Dedannan people heard these words, they wept aloud.

Still spake the swan-maiden. 'Three hundred years must we float on this lone lake, three hundred years shall we be storm-tossed on the waters between Erin and Alba, and three hundred years on the wild Western Sea. Not until Decca be the Queen of Largnen, not until the good Saint come to Erin and the chime of the Christ-bell be heard in the land, not until then shall we be saved from our doom.'

Then great cries of sorrow went up from the Dedannans, and again Lir sobbed aloud. But at the last silence fell upon his grief, and Finola told how she and her brothers would keep for ever their own sweet Gaelic speech, how they would sing songs so haunting that their music would bring peace to the souls of all who heard. She told, too, how, beneath their snowy plumage, the human hearts of Finola, Aed, Fiacra, and Conn should still beat--the hearts of the children of Lir. 'Stay with us to-night by the lone lake,' she ended, 'and our music will steal to you across its moonlit waters and lull you into peaceful slumber. Stay, stay with us.'

And Lir and his people stayed on the shore that night and until the morning glimmered. Then, with the dim dawn, silence stole over the lake.

Speedily did Lir rise, and in haste did he bid farewell to his children, that he might seek Eva and see her tremble before him.

Swiftly did he drive and straight, until he came to the palace of Bove Derg, and there by the waters of the Great Lake did Bove Derg meet him. 'Oh, Lir, wherefore have thy children come not hither?' And Eva stood by the King.

Stern and sad rang the answer of Lir. 'Alas! Eva, your foster-child, hath by her wicked magic changed them into four snow-white swans. On the blue waters of Lake Darvra dwell Finola, Aed, Fiacra, and Conn, and thence come I that I may avenge their doom.'

A silence as the silence of death fell upon the three, and all was still save that Eva trembled greatly. But ere long Bove Derg spake. Fierce and angry did he look, as, high above his foster-daughter, he held his magic wand. Awful was his voice as he pronounced her doom. 'Wretched woman, henceforth shalt thou no longer darken this fair earth, but as a demon of the air shalt thou dwell in misery till the end of time.' And of a sudden from out her shoulders grew black, shadowy wings, and, with a piercing scream, she swirled upward, until the awe-stricken Dedannans saw nought save a black speck vanish among the lowering clouds. And as a demon of the air do Eva's black wings swirl her through space to this day.

But great and good was Bove Derg. He laid aside his magic wand and so spake: 'Let us, my people, leave the Great Lake, and let us pitch our tents on the shores of Lake Darvra. Exceeding dear unto us are the children of Lir, and I, Bove Derg, and Lir, their father, have vowed henceforth to make our home for ever by the lone waters where they dwell.'

And when it was told throughout the Green Island of Erin of the fate of the children of Lir and of the vow that Bove Derg had vowed, from north, south, east, and west did the Dedannans flock to the lake, until a mighty host dwelt by its shores.

And by day Finola and her brothers knew not loneliness, for in the sweet Gaelic speech they told of their joys and fears; and by night the mighty Dedannans knew no sorrowful memories, for by haunting songs were they lulled to sleep, and the music brought peace to their souls.

Slowly did the years go by, and upon the shoulders of Bove Derg and Lir fell the long white hair. Fearful grew the four swans, for the time was not far off, when they must wing their flight north to the wild sea of Moyle.

And when at length the sad day dawned, Finola told her brothers how their three hundred happy years on Lake Darvra were at an end, and how they must now leave the peace of its lone waters for evermore.

Then, slowly and sadly, did the four swans glide to the margin of the lake. Never had the snowy whiteness of their plumage so dazzled the beholders, never had music so sweet and sorrowful floated to Lake Darvra's sunlit shores. As the swans reached the water's edge, silent were the three brothers, and alone Finola chanted a farewell song.

With bowed white heads did the Dedannan host listen to Finola's chant, and when the music ceased and only sobs broke the stillness, the four swans spread their wings, and, soaring high, paused but for one short moment to gaze on the kneeling forms of Lir and Bove Derg. Then, stretching their graceful necks toward the north, they winged their flight to the waters of the stormy sea that separates the blue Alba from the Green Island of Erin.

And when it was known throughout the Green Isle that the four white swans had flown, so great was the sorrow of the people that they made a law that no swan should be killed in Erin from that day forth.

With hearts that burned with longing for their father and their friends, did Finola and her brothers reach the sea of Moyle. Cold and chill were its wintry waters, black and fearful were the steep rocks overhanging Alba's far-stretching coasts. From hunger, too, the swans suffered. Dark indeed was all, and darker yet as the children of Lir remembered the still waters of Lake Darvra and the fond Dedannan host on its peaceful shores. Here the sighing of the wind among the reeds no longer soothed their sorrow, but the roar of the breaking surf struck fresh terror in their souls.

In misery and terror did their days pass, until one night the black, lowering clouds overhead told that a great tempest was nigh. Then did Finola call to her Aed, Fiacra, and Conn. 'Beloved brothers, a great fear is at my heart, for, in the fury of the coming gale, we may be driven the one from the other. Therefore, let us say where we may hope to meet when the storm is spent.'

And Aed answered, 'Wise art thou, dear, gentle sister. If we be driven apart, may it be to meet again on the rocky isle that has ofttimes been our haven, for well known is it to us all, and from far can it be seen.'

Darker grew the night, louder raged the wind, as the four swans dived and rose again on the giant billows. Yet fiercer blew the gale, until at midnight loud bursts of thunder mingled with the roaring wind, but, in the glare of the blue lightning's flashes, the children of Lir beheld each the snowy form of the other. The mad fury of the hurricane yet increased, and the force of it lifted one swan from its wild home on the billows, and swept it through the blackness of the night. Another blue lightning flash, and each swan saw its loneliness, and uttered a great cry of desolation. Tossed hither and thither, by wind and wave, the white birds were well-nigh dead when dawn broke. And with the dawn fell calm.

Swift as her tired wings would bear her, Finola sailed to the rocky isle, where she hoped to find her brothers. But alas! no sign was there of one of them. Then to the highest summit of the rocks she flew. North, south, east, and west did she look, yet nought saw she save a watery wilderness. Now did her heart fail her, and she sang the saddest song she had yet sung.

As the last notes died Finola raised her eyes, and lo! Conn came slowly swimming towards her with drenched plumage and head that drooped. And as she looked, behold! Fiacra appeared, but it was as though his strength failed. Then did Finola swim toward her fainting brother and lend him her aid, and soon the twins were safe on the sunlit rock, nestling for warmth beneath their sister's wings.

Yet Finola's heart still beat with alarm as she sheltered her younger brothers, for Aed came not, and she feared lest he were lost for ever. But, at noon, sailing he came over the breast of the blue waters, with head erect and plumage sunlit. And under the feathers of her breast did Finola draw him, for Conn and Fiacra still cradled beneath her wings. 'Rest here, while ye may, dear brothers,' she said.

And she sang to them a lullaby so surpassing sweet that the sea-birds hushed their cries and flocked to listen to the sad, slow music. And when Aed and Fiacra and Conn were lulled to sleep, Finola's notes grew more and more faint and her head drooped, and soon she too slept peacefully in the warm sunlight.

But few were the sunny days on the sea of Moyle, and many were the tempests that ruffled its waters. Still keener grew the winter frosts, and the misery of the four white swans was greater than ever before. Even their most sorrowful Gaelic songs told not half their woe. From the fury of the storm they still sought shelter on that rocky isle where Finola had despaired of seeing her dear ones more.

Slowly passed the years of doom, until one mid-winter a frost more keen than any known before froze the sea into a floor of solid black ice. By night the swans crouched together on the rocky isle for warmth, but each morning they were frozen to the ground and could free themselves only with sore pain, for they left clinging to the ice-bound rock the soft down of their breasts, the quills from their white wings, and the skin of their poor feet.

And when the sun melted the ice-bound surface of the waters, and the swans swam once more in the sea of Moyle, the salt water entered their wounds, and they well-nigh died of pain. But in time the down on their breasts and the feathers on their wings grew, and they were healed of their wounds.

The years dragged on, and by day Finola and her brothers would fly toward the shores of the Green Island of Erin, or to the rocky blue headlands of Alba, or they would swim far out into a dim grey wilderness of waters. But ever as night fell it was their doom to return to the sea of Moyle.

One day, as they looked toward the Green Isle, they saw coming to the coast a troop of horsemen mounted on snow-white steeds, and their armour glittered in the sun.

A cry of great joy went up from the children of Lir, for they had seen no human form since they spread their wings above Lake Darvra, and flew to the stormy sea of Moyle.

'Speak,' said Finola to her brothers, 'speak, and say if these be not our own Dedannan folk.' And Aed and Fiacra and Conn strained their eyes, and Aed answered, 'It seemeth, dear sister, to me, that it is indeed our own people.'

As the horsemen drew nearer and saw the four swans, each man shouted in the Gaelic tongue, 'Behold the children of Lir!'

And when Finola and her brothers heard once more the sweet Gaelic speech, and saw the faces of their own people, their happiness was greater than can be told. For long they were silent, but at length Finola spake.

Of their life on the sea of Moyle she told, of the dreary rains and blustering winds, of the giant waves and the roaring thunder, of the black frost, and of their own poor battered and wounded bodies. Of their loneliness of soul, of that she could not speak. 'But tell us,' she went on, 'tell us of our father, Lir. Lives he still, and Bove Derg, and our dear Dedannan friends?'

Scarce could the Dedannans speak for the sorrow they had for Finola and her brothers, but they told how Lir and Bove Derg were alive and well, and were even now celebrating the Feast of Age at the house of Lir. 'But for their longing for you, your father and friends would be happy indeed.'

Glad then and of great comfort were the hearts of Finola and her brothers. But they could not hear more, for they must hasten to fly from the pleasant shores of Erin to the sea-stream of Moyle, which was their doom. And as they flew, Finola sang, and faint floated her voice over the kneeling host.

As the sad song grew fainter and more faint, the Dedannans wept aloud. Then, as the snow-white birds faded from sight, the sorrowful company turned the heads of their white steeds from the shore, and rode southward to the home of Lir.

And when it was told there of the sufferings of Finola and her brothers, great was the sorrow of the Dedannans. Yet was Lir glad that his children were alive, and he thought of the day when the magic spell would be broken, and those so dear to him would be freed from their bitter woe.

Once more were ended three hundred years of doom, and glad were the four white swans to leave the cruel sea of Moyle. Yet might they fly only to the wild Western Sea, and tempest-tossed as before, here they in no way escaped the pitiless fury of wind and wave. Worse than aught they had before endured was a frost that drove the brothers to despair. Well-nigh frozen to a rock, they one night cried aloud to Finola that they longed for death. And she, too, would fain have died.

But that same night did a dream come to the swan-maiden, and, when she awoke, she cried to her brothers to take heart. 'Believe, dear brothers, in the great God who hath created the earth with its fruits and the sea with its terrible wonders. Trust in Him, and He will yet save you.' And her brothers answered, 'We will trust.'

And Finola also put her trust in God, and they all fell into a deep slumber.

When the children of Lir awoke, behold! the sun shone, and thereafter, until the three hundred years on the Western Sea were ended, neither wind nor wave nor rain nor frost did hurt to the four swans.

On a grassy isle they lived and sang their wondrous songs by day, and by night they nestled together on their soft couch, and awoke in the morning to sunshine and to peace. And there on the grassy island was their home, until the three hundred years were at an end. Then Finola called to her brothers, and tremblingly she told, and tremblingly they heard, that they might now fly eastward to seek their own old home.

Lightly did they rise on outstretched wings, and swiftly did they fly until they reached land. There they alighted and gazed each at the other, but too great for speech was their joy. Then again did they spread their wings and fly above the green grass on and on, until they reached the hills and trees that surrounded their old home. But, alas! only the ruins of Lir's dwelling were left. Around was a wilderness overgrown with rank grass, nettles, and weeds.

Too downhearted to stir, the swans slept that night within the ruined walls of their old home, but, when day broke, each could no longer bear the loneliness, and again they flew westward. And it was not until they came to Inis Glora that they alighted. On a small lake in the heart of the island they made their home, and, by their enchanting music, they drew to its shores all the birds of the west, until the lake came to be called 'The Lake of the Bird-flocks.'

Slowly passed the years, but a great longing filled the hearts of the children of Lir. When would the good Saint come to Erin? When would the chime of the Christ-bell peal over land and sea?

One rosy dawn the swans awoke among the rushes of the Lake of the Bird-flocks, and strange and faint was the sound that floated to them from afar. Trembling, they nestled close the one to the other, until the brothers stretched their wings and fluttered hither and thither in great fear. Yet trembling they flew back to their sister, who had remained silent among the sedges. Crouching by her side they asked, 'What, dear sister, can be the strange, faint sound that steals across our island?'

With quiet, deep joy Finola answered, 'Dear brothers, it is the chime of the Christ-bell that ye hear, the Christ-bell of which we have dreamed through thrice three hundred years. Soon the spell will be broken, soon our sufferings will end.' Then did Finola glide from the shelter of the sedges across the rose-lit lake, and there by the shore of the Western Sea she chanted a song of hope.

Calm crept into the hearts of the brothers as Finola sang, and, as she ended, once more the chime stole across the isle. No longer did it strike terror into the hearts of the children of Lir, rather as a note of peace did it sink into their souls.

Then, when the last chime died, Finola said, 'Let us sing to the great King of Heaven and Earth.'

Far stole the sweet strains of the white swans, far across Inis Glora, until they reached the good Saint Kemoc, for whose early prayers the Christ-bell had chimed.

And he, filled with wonder at the surpassing sweetness of the music, stood mute, but when it was revealed unto him that the voices he heard were the voices of Finola and Aed and Fiacra and Conn, who thanked the High God for the chime of the Christ-bell, he knelt and also gave thanks, for it was to seek the children of Lir that the Saint had come to Inis Glora.

In the glory of noon, Kemoc reached the shore of the little lake, and saw four white swans gliding on its waters. And no need had the Saint to ask whether these indeed were the children of Lir. Rather did he give thanks to the High God who had brought him hither.

Then gravely the good Kemoc said to the swans, 'Come ye now to land, and put your trust in me, for it is in this place that ye shall be freed from your enchantment.'

These words the four white swans heard with great joy, and coming to the shore they placed themselves under the care of the Saint. And he led them to his cell, and there they dwelt with him. And Kemoc sent to Erin for a skilful workman, and ordered that two slender chains of shining silver be made. Betwixt Finola and Aed did he clasp one silver chain, and with the other did he bind Fiacra and Conn.

Then did the children of Lir dwell with the holy Kemoc, and he taught them the wonderful story of Christ that he and Saint Patrick had brought to the Green Isle. And the story so gladdened their hearts that the misery of their past sufferings was well-nigh forgotten, and they lived in great happiness with the Saint. Dear to him were they, dear as though they had been his own children.

Thrice three hundred years had gone since Eva had chanted the fate of the children of Lir. 'Until Decca be the Queen of Largnen, until the good Saint come to Erin, and ye hear the chime of the Christ-bell, shall ye not be delivered from your doom.'

The good Saint had indeed come, and the sweet chimes of the Christ-bell had been heard, and the fair Decca was now the Queen of King Largnen.

Soon were tidings brought to Decca of the swan-maiden and her three swan-brothers. Strange tales did she hear of their haunting songs. It was told her, too, of their cruel miseries. Then begged she her husband, the King, that he would go to Kemoc and bring to her these human birds.

But Largnen did not wish to ask Kemoc to part with the swans, and therefore he did not go.

Then was Decca angry, and swore she would live no longer with Largnen, until he brought the singing swans to the palace. And that same night she set out for her father's kingdom in the south.

Nevertheless Largnen loved Decca, and great was his grief when he heard that she had fled. And he commanded messengers to go after her, saying he would send for the white swans if she would but come back. Therefore Decca returned to the palace, and Largnen sent to Kemoc to beg of him the four white swans. But the messenger returned without the birds.

Then was Largnen wroth, and set out himself for the cell of Kemoc. But he found the Saint in the little church, and before the altar were the four white swans. 'Is it truly told me that you refused these birds to Queen Decca?' asked the King.

'It is truly told,' replied Kemoc.

Then Largnen was more wroth than before, and seizing the silver chain of Finola and Aed in the one hand, and the chain of Fiacra and Conn in the other, he dragged the birds from the altar and down the aisle, and it seemed as though he would leave the church. And in great fear did the Saint follow.

But lo! as they reached the door, the snow-white feathers of the four swans fell to the ground, and the children of Lir were delivered from their doom. For was not Decca the bride of Largnen, and the good Saint had he not come, and the chime of the Christ-bell was it not heard in the land?

But aged and feeble were the children of Lir. Wrinkled were their once fair faces, and bent their little white bodies.

At the sight Largnen, affrighted, fled from the church, and the good Kemoc cried aloud, 'Woe to thee, O King!'

Then did the children of Lir turn toward the Saint, and thus Finola spake: 'Baptize us now, we pray thee, for death is nigh. Heavy with sorrow are our hearts that we must part from thee, thou holy one, and that in loneliness must thy days on earth be spent. But such is the will of the High God. Here let our graves be digged, and here bury our four bodies, Conn standing at my right side, Fiacra at my left, and Aed before my face, for thus did I shelter my dear brothers for thrice three hundred years 'neath wing and breast.'

Then did the good Kemoc baptize the children of Lir, and thereafter the Saint looked up, and lo! he saw a vision of four lovely children with silvery wings, and faces radiant as the sun; and as he gazed they floated ever upward, until they were lost in a mist of blue. Then was the good Kemoc glad, for he knew that they had gone to Heaven.

But, when he looked downward, four worn bodies lay at the church door, and Kemoc wept sore.

And the Saint ordered a wide grave to be digged close by the little church, and there were the children of Lir buried, Conn standing at Finola's right hand, and Fiacra at her left, and before her face her twin brother Aed.

And the grass grew green above them, and a white tombstone bore their names, and across the grave floated morning and evening the chime of the sweet Christ-bell.