EXCERPTS BOOK ONE OF COLUMBA'S PROPHETIC …web.cn.edu/kwheeler/documents/2007_Ireland_CP.pdf ·...

Ireland Trip Course Packet

The Vita Sanctae Columba in the Acta Sanctorum [Life of Saint Columba, from the Acts of the Saints] attributed to Brother Adamnan. Edited and translated in the Ancta Sanctorum Online Database at <http://acta.chadwyck.co.uk/>. I have Americanized the spelling in these excerpts. EXCERPTS BOOK ONE OF COLUMBA'S PROPHETIC REVELATIONS. CHAPTER I. A brief narrative of his great miracles. According to the promise given above, I shall commence this book with a brief account of the evidences which the venerable man gave of his power. By virtue of his prayer, and in the name of our Lord Jesus Christ, he healed several persons suffering under various diseases; and he alone, by the assistance of God, expelled from this our island, which now has the primacy, innumerable hosts of malignant spirits, whom he saw with his bodily eyes assailing himself, and beginning to bring deadly distempers on his monastic brotherhood. Partly by mortification, and partly by a bold resistance, he subdued, with the help of Christ, the furious rage of wild beasts. The surging waves, also, at times rolling mountains high in a great tempest, became quickly at his prayer quiet and smooth, and his ship, in which he then happened to be, reached the desired haven in a perfect calm. When returning from the country of the Picts, where he had been for some days, he hoisted his sail when the breeze was against him to confound the Druids, and made as rapid a voyage as if the wind had been favorable. On other occasions, also, contrary winds were at his prayers changed into fair. In that same country, he took a white stone from the river, and blessed it for the working of certain cures, and that stone, contrary to nature, floated like an apple when placed in water. This divine miracle was wrought in the presence of King Brude and his household. In the same country, also, he performed a still greater miracle, by raising to life the dead child of an humble believer, and restoring him in life and vigor to his father and mother. At another time, while the blessed man was yet a young deacon in Hibernia, residing with the holy bishop Findbarr, the wine required for the sacred mysteries failed, and he changed by his prayer pure water into true wine. An immense blaze of heavenly light was on many and wholly distinct occasions seen by some of the brethren to surround him in the light of day, as well as in the darkness of the night. He was also favored with the sweet and most delightful society of bright hosts of the holy angels. He often saw, by the revelation of the Holy Ghost, the souls of some just men carried by angels to the highest heavens. And the reprobates too he very frequently beheld carried to hell by demons. He very often foretold the future deserts, sometimes joyful, and sometimes sad, of many persons while they were still living in mortal flesh. In the dreadful crash of wars he obtained from God, by the virtue of prayer, that some kings should be conquered, and others come off victorious. And such a grace as this he enjoyed, not only while alive in this world, but even after his departure from the flesh, as God, from whom all the saints derive their honor, has made him still a victorious and most valiant champion in battle. I shall give one example of especial honor conferred by Almighty God on this honorable man, the event having occurred the day before the Saxon prince Oswald went forth to fight with Catlon [Ceadualla of Bede], a very valiant king of the Britons. For as this same King Oswald, after pitching his camp, in readiness for the battle, was sleeping one day on a pillow in his tent, he saw St. Columba in a vision, beaming with angelic brightness, and of figure so majestic that his head seemed to touch the clouds. The blessed man having announced his name to the king, stood in the midst of the camp, and covered it all with his brilliant garment, except at one small distant point; and at the same time he uttered those cheering words which the Lord spake to Jesua Ben Nun before the passage of the Jordan, after Moses' death, saying, " Be strong and of a good courage; behold, I shall be with thee," etc. Then St. Columba having said these words to the king in the vision, added, "March out this following night from your camp to battle, for on this occasion the Lord has granted to me that your foes shall be put to flight, that your enemy Catlon shall be delivered into your hands, and that after the battle you shall return in triumph, and have a happy reign." The king, awaking at these


words, assembled his council and related the vision, at which they were all encouraged; and so the whole people promised that, after their return from the war, they would believe and be baptized, for up to that time all that Saxon land had been wrapt in the darkness of paganism and ignorance, with the exception of King Oswald and the twelve men who had been baptized with him during his exile among the Scots. What more need I say? On the very next night, King Oswald, as he had been directed in the vision, went forth from his camp to battle, and had a much smaller army than the numerous hosts opposed to him, yet he obtained from the Lord, according to His promise, an easy and decisive victory for King Catlon was slain, and the conqueror, on his return after the battle, was ever after established by God as the Bretwalda of all Britain. I, Adamnan, had this narrative from the lips of my predecessor, the Abbot Failbe, who solemnly declared that he had himself heard King Oswald relating this same vision to Segine the abbot. But another fact must not be omitted, that by some poems composed in the Scottic language1 in praise of the same blessed man, and by the commemoration of his name, certain wicked men of lewd conversation, and men of blood, were saved from the hands of their enemies, who in the night had surrounded the house in which they were singing these hymns. They safely escaped through the flames, the swords, and the spears; and, strange to tell, a few of those only who despised these commemorations of the holy man, and refused to join in the hymns, perished in that assault of the enemy. It is not two or three witnesses, as the law requires, but even hundreds and more, that could be cited in proof of this miracle. Nor is it in one place or on one occasion only that the same is known to have happened, but even at different times and places, in both Scotia (Ireland) and Britain, it is proved beyond all doubt that the like security was obtained, in the same manner and by the same means. I have learned this for certain, from well-informed men in those very countries where similar miracles have taken place. But, to return to the point in hand: among the miracles which this same man of the Lord, while dwelling in mortal flesh, performed by the gift of God, was his foretelling the future by the spirit of prophecy, with which he was highly favored from his early years, and making known to those who were present what was happening in other places: for though absent in body he was present in spirit, and could look on things that were widely apart, according to the words of St. Paul, "He that is joined unto the Lord is one spirit." Hence this same man of the Lord, St. Columba, when a few of the brethren would sometimes inquire into the matter, did not deny but that by some divine intuition, and through a wonderful expansion of his inner soul, he beheld the whole universe drawn together and laid open to his sight, as in one ray of the sun. This account of the miracles of the holy men I have given here for this purpose, that my reader, in this brief sketch, may have a foretaste of the richer banquet which is before him, in the fuller narrative which is to be given, with the assistance of the Lord, in the three following books. Here it appears to me not improper, though it may be out of the usual order, to record some prophecies which the blessed man gave at different times, regarding certain holy and illustrious men . . . . CHAPTER XIII. How the Saint knew and told beforehand about a great whale. One day when the venerable man was staying in the Iouan island (Hy),2 a certain brother named Berach intended to sail to the Ethican island (Tiree), and going to the saint in the morning asked his blessing. The saint looking at him, said, "O my son, take very great care this day not to attempt sailing direct over the open sea to the Ethican land;3 but rather take a circuit, and sail round by the smaller islands, for this reason, that thou be not thrown into great terror by a huge monster, and hardly be able to escape." On receiving the saint's blessing he departed, and when he reached his ship, he set sail without giving heed to the saint's words. But 1 lingua scotta: Irish Gaelic 2 Modern Iona 3 Modern Tiree


as he was crossing over the larger arms of the Ethican sea, he and the sailors who were with him looked out, and lo, a whale, of huge and amazing size, raised itself like a mountain, and as it floated on the surface, it opened its mouth, which, as it gaped; was bristling with teeth. Then the rowers, hauling in their sail, pulled back in the utmost terror, and had a very narrow escape from the agitation of the waves caused by the motion of the monster; and they were also struck with wonder as they remembered the prophetic words of the saint. On the morning of that same day, as Baithene was going to sail to the forenamed island, the saint told him about this whale, saying, "Last night, at midnight, a great whale rose from the depth of the sea, and it will coast this day on the surface of the ocean between the Iouan4 and Ethican islands." Baithene answered and said, "That beast and I are under the power of God." "Go in peace," said the saint, "thy faith in Christ shall defend thee from this danger." Baithene accordingly, having received the saint's blessing, sailed from the harbor; and after they had sailed a considerable distance, he and his companions saw the whale; and while all the others were much terrified, he alone was without fear, and raising up both his hands, blessed the sea and the whale. At the same moment the enormous brute plunged down under the waves, and never afterwards appeared to them. EXCERPTS FROM BOOK TWO CHAPTER XV. Of the driving out of a Demon that Lurked in a Milk-pail. At another time, a certain youth, named Columban, grandson of Brian, came forward hurriedly, and stopped at the door of the little cell in which the blessed man was writing. This same person, being on his way home from the milking of the cows, and carrying on his back a vessel full of new milk, asked the saint to bless his burden, as he usually did. Then the saint, being at the time at some distance away in front of him, raised his hand, and formed the saving sign in the air, which at once was greatly agitated; the bar, which fastened the lid of the pail, being pushed back through the two openings that received it, was shot away to a great distance, while the lid fell to the earth, and the greater part of the milk was spilled upon the ground. The young lad then laid down the vessel, with the little milk that remained, on its bottom on the ground, and kneeled down in prayer. The saint said to him, "Rise up, Columban, for thou hast acted negligently in thy work today, inasmuch as thou didst not banish the demon that lurked in the bottom of the empty vessel by forming on it the sign of the cross of our Lord before the milk was poured into it; and now, as thou seest, being unable to bear the power of that sign, he has quickly fled in terror, troubled the whole vessel in every corner, and spilled the milk. Bring the vessel, then, nearer to me here that I may bless it." This being done, the half-empty pail, which the saint had blessed, was found the same instant, filled by divine agency; and the little that had previously remained in the bottom was at once increased under the blessing of his holy hand, so as to fill it to the brim. CHAPTER XVI. Concerning a Vessel that a sorcerer named Silnan had filled with milk taken from a bull. The following is told as having occurred in the house of a rich peasant named Foirtgirn, who lived in Mount Cainle (not identified). When the saint was staying there, he decided justly a dispute between two rustics, whose coming to him he knew beforehand: and one of them, who was a sorcerer, took milk, by his diabolical art, at the command of the saint, from a bull that was near. This the saint directed to be done, not to confirm these sorceries--God forbid! but to put an end to them in the presence of all the people. The blessed man, therefore, demanded that the vessel, full, as it seemed to be, of this milk, should be immediately given to him; and he blessed it with this sentence, saying: "Now it shall in this way be proved that this is not true milk, as it is supposed to be, but blood, which is colored by the artifice of demons to impose on men." This 4 Another term for the isle of Iona


was no sooner said than the milky color gave place to the true natural color of blood. The bull also, which in the space of one hour wasted and pined away with a hideous leanness, and was all but dead, was sprinkled with water that had been blessed by the saint, and recovered with astonishing rapidity. CHAPTER XXVII. How a Wild Boar was destroyed through his prayers. On one occasion when the blessed man was staying some days in the Scian island (Sky), he left the brethren and went alone a little farther than usual to pray; and having entered a dense forest he met a huge wild boar that happened to be pursued by hounds. As soon as the saint saw him at some distance, he stood looking intently at him. Then raising his holy hand and invoking the name of God in fervent prayer, he said to it, "Thou shalt proceed no further in this direction: perish in the spot which thou hast now reached." At the sound of these words of the saint in the woods, the terrible brute was not only unable to proceed farther, but by the efficacy of his word immediately fell dead before his face. CHAPTER XXVIII. How an Aquatic Monster was driven off by virtue of the blessed man's prayer. On another occasion also, when the blessed man was living for some days in the province of the Picts, he was obliged to cross the river Nesa (the Ness); and when he reached the bank of the river, he saw some of the inhabitants burying an unfortunate man, who, according to the account of those who were burying him, was a short time before seized, as he was swimming, and bitten most severely by a monster that lived in the water; his wretched body was, though too late, taken out with a hook, by those who came to his assistance in a boat. The blessed man, on hearing this, was so far from being dismayed, that he directed one of his companions to swim over and row across the coble5 that was moored at the farther bank. And Lugne Mocumin hearing the command of the excellent man, obeyed without the least delay, taking off all his clothes, except his tunic, and leaping into the water. But the monster, which, so far from being satiated, was only roused for more prey, was lying at the bottom of the stream, and when it felt the water disturbed above by the man swimming, suddenly rushed out, and, giving an awful roar, darted after him, with its mouth wide open, as the man swam in the middle of the stream. Then the blessed man observing this, raised his holy hand, while all the rest, brethren as well as strangers, were stupefied with terror, and, invoking the name of God, formed the saving sign of the cross in the air, and commanded the ferocious monster, saying, "Thou shalt go no further, nor touch the man; go back with all speed." Then at the voice of the saint, the monster was terrified, and fled more quickly than if it had been pulled back with ropes, though it had just got so near to Lugne, as he swam, that there was not more than the length of a spear-staff between the man and the beast. Then the brethren seeing that the monster had gone back, and that their comrade Lugne returned to them in the boat safe and sound, were struck with admiration, and gave glory to God in the blessed man. And even the barbarous heathens, who were present, were forced by the greatness of this miracle, which they themselves had seen, to magnify the God of the Christians. CHAPTER XXIX. How the Saint blessed the Soil of this Island that no poison of Serpents should henceforth hurt any one in it. On a certain day in that same summer in which he passed to the Lord, the saint went in a chariot to visit some of the brethren, who were engaged in some heavy work in the western part of the Iouan island (Hy, now Iona). After speaking to them some words of comfort and encouragement, the saint stood upon the higher ground, and uttered the following prophecy: "My dear children, I know that from this day you shall never see my face again anywhere in this field." Seeing the brethren filled with sorrow upon hearing these words, the saint tried to comfort them as best he could; and, raising both his holy hands, he blessed the whole of this our

5 A fishing boat with a flat bottom.


island, saying: "From this very moment poisonous reptiles shall in no way be able to hurt men or cattle in this island, so long as the inhabitants shall continue to observe the commandments of Christ." CHAPTER XXXIV. Concerning the illness with which the Druid Broichan was visited for his detention of a female slave, and his cure on her release. About the same time the venerable man, from motives of humanity, besought Broichan the Druid to liberate a certain Scottic6 female slave, and when he very cruelly and obstinately refused to part with her, the saint then spoke to him to the following effect: "Know, O Broichan, and be assured that if thou refuse to set this captive free, as I desire thee, that thou shalt die suddenly before I take my departure again from this province." Having said this in presence of Brude, the king, he departed from the royal palace and proceeded to the river Nesa (the Ness); from this stream he took a white pebble, and showing it to his companions said to them: "Behold this white pebble by which God will effect the cure of many diseases among this heathen nation." Having thus spoken, he instantly added, "Broichan is chastised grievously at this moment, for an angel being sent from heaven, and striking him severely, hath broken into many pieces the glass cup in his hand from which he was drinking, and hath left him gasping deeply for breath, and half dead. Let us await here a short time, for two of the king's messengers, who have been sent after us in haste, to request us to return quickly and help the dying Broichan, who, now that he is thus terribly punished, consenteth to set the girl free." Whilst the saint was yet speaking, behold, there arrived, as he had predicted, two horsemen who were sent by the king, and who related all that had occurred to Broichan in the royal fortress, according to the prediction of the saint--both the breaking of the drinking goblet, the punishment of the Druid, and his willingness to set his captive at liberty; they then added: "The king and his friends have sent us to thee to request that thou wouldst cure his foster-father Broichan, who lieth in a dying state." Having heard these words of the messengers, St. Columba sent two of his companions to the king with the pebble which he had blessed, and said to them: "If Broichan shall first promise to set the maiden free, then at once immerse this little stone in water, and let him drink from it and he shall be instantly cured; but if he break his vow and refuse to liberate her, he shall die that instant." The two persons, in obedience to the saint's instructions, proceeded to the palace, and announced to the king the words of the venerable man. When they were made known to the king and his tutor Broichan, they were so dismayed that they immediately liberated the captive and delivered her to the saint's messengers. The pebble was then immersed in water, and in a wonderful manner, contrary to the laws of nature, the stone floated on the water like a nut or an apple, nor, as it had been blessed by the holy man, could it be submerged. Broichan drank from the stone as it floated on the water, and instantly returning from the verge of death recovered his perfect health and soundness of body. This remarkable pebble, which was afterwards preserved among the treasures of the king, through the mercy of God effected the cure of sundry diseases among the people, while it in the same manner floated when dipped in water. And what is very wonderful, when this same stone was sought for by those sick persons whose term of life had arrived, it could not be found. Thus, on the very day on which King Brude died, though it was sought for, yet it could not be found in the place where it had been previously laid. CHAPTER XXXV. Of the manner in which St. Columba overcame Broichan the Druid and sailed against the wind. 6 Irish


On a certain day after the events recorded in the foregoing chapters, Broichan, whilst conversing with the saint, said to him: "Tell me, Columba, when dost thou propose to set sail?" The saint replied, "I intend to begin my voyage after three days, if God permits me, and preserves my life." Broichan said, "On the contrary, thou shalt not be able, for I can make the winds unfavorable to thy voyage, and cause a great darkness to envelop you in its shade." Upon this the saint observed: "The almighty power of God ruleth all things, and in His name and under His guiding providence all our movements are directed." What more need I say? That same day, the saint, accompanied by a large number of followers, went to the long lake of the river Nesa (Loch Ness), as he had determined. Then the Druids began to exult, seeing that it had become very dark, and that the wind was very violent and contrary. Nor should we wonder, that God sometimes allows them, with the aid of evil spirits, to raise tempests and agitate the sea. For thus legions of demons once met in the midst of the sea the holy bishop Germanus, whilst on his voyage through the Gallican channel to Britain, whither he was going from zeal for the salvation of souls, and exposed him to great dangers, by raising a violent storm and causing great darkness whilst it was yet day. But all these things were dissipated by the prayers of St. Germanus more rapidly than his words were uttered, and the darkness passed away. Our Columba, therefore, seeing that the sea was violently agitated, and that the wind was most unfavorable for his voyage, called on Christ the Lord and embarked in his small boat; and whilst the sailors hesitated, he the more confidently ordered them to raise the sails against the wind. No sooner was this order executed, while the whole crowd was looking on, than the vessel ran against the wind with extraordinary speed. And after a short time, the wind, which hitherto had been against them, veered round to help them on their voyage, to the intense astonishment of all. And thus throughout the remainder of that day the light breeze continued most favorable, and the skiff of blessed man was carried safely to the wished-for haven. Let the reader therefore consider how great and eminent this venerable man must have been, upon whom God Almighty, for the purpose of manifesting His illustrious name before a heathen people, bestowed the gift of working such miracles as those we have recorded. CHAPTER XLVII. Concerning the Plague. What we are about to relate concerning the plague, which in our own time twice visited the greater part of the world, deserves, I think, to be reckoned among not the least of the miracles of St. Columba. For, not to mention the other and greater countries of Europe, including Italy, the Roman States, and the Cisalpine provinces of Gaul, with the States of Spain also, which lie beyond the Pyrenees, these islands of the sea, Scotia (Ireland) and Britain, have twice been ravaged by a dreadful pestilence throughout their whole extent, except among the two tribes, the Picts and Scots of Britain, who are separated from each other by the Dorsal mountains of Britain. And although neither of these nations was free from those grievous crimes which generally provoke the anger of the eternal Judge, yet both have been hitherto patiently borne with and mercifully spared. Now, to what other person can this favor granted them by God be attributed unless to St. Columba, whose monasteries lie within the territories of both these people, and have been regarded by both with the greatest respect up to the present time? But what I am now to say cannot, I think, be heard without a sigh, that there are many very stupid people in both countries who, in their ignorance that they owe their exemption from the plague to the prayers of the saint, ungratefully and wickedly abuse the patience and the goodness of God. But I often return my most grateful thanks to God for having, through the intercession of our holy patron, preserved me and those in our islands from the ravages of the pestilence; and that in Saxonia also, when I went to visit my friend King Aldfrid, where the plague was raging and laying waste many of his villages, yet both in its first attack, immediately after the war of Ecfridus, and in its second, two years subsequently, the Lord mercifully saved me from danger, though I was living and moving about in the very midst of the plague. The Divine mercy was also extended to my companions, not one of whom died of the plague, or was attacked with any other disease.


Here must end the second Book recording the miracles, and it is right for me to draw attention to the fact, that many well-authenticated miracles have been omitted in order not to fatigue the reader.

Image: Saint Koemgen (Saint Kevin) The name Koemgen (Kevin) in Gaelic means "fair begotten"). He is also known by the Latin version of this epithet, Pulcher-genitus. He was the founder of Glendalough monastery in Ireland, and is reputed to have lived between 498-618, dying at the age of 120. Of the royal race of Leinster, he was baptized by Saint Cronan, educated by Saint Patrick, and later embraced the monastic life. His feast day is June 3rd. LEGENDS OF ST KEVIN (Taken from the Acta Sanctorum, a medieval hagiographical text containing a variety of legends about a variety of saints) Legends associated with St. Kevin and the years he spent in the desolate valley of Glendalough are numerous. They have survived in some form through the centuries, and have probably lost some of their origins along the way.


St Kevin’s birth and early years figure prominently in traditional legends. An angel is said to have appeared as Kevin was about to be baptized and told his parents that the child should be called Kevin. The priest named Cronan who performed the ceremony said, “This was surely an angel of the Lord and as he named the child so shall he be called.” So Kevin received the name which in Latin means pulcher-genitus or the fair-begotten. When an infant a mysterious white cow came to his parents' house every morning and evening and supplied the milk for the baby. When Kevin was old enough he was put tending sheep. One day some men came to him and begged him to give them some sheep. He was touched by their poverty and gave them four sheep. When evening came, however, and Kevin’s sheep were counted the correct number were still there. Another time one autumn day Kevin was in the kitchen. Meals were being prepared for harvesters who were busy gathering crops in the fields when a number of pilgrims called and asked for food. Kevin, filled with compassion, gave them the harvesters' dinner. He was rebuked by his superiors for his action. He then told the attendants to fill all the ale jars with water and gather together all the bare meat bones. Then he prayed alone and, it is said, the water turned to ale and the bones were covered with meat again. A cure is reported to have occurred when Kevin was at Luggala (on the road to Sallygap). A workman was injured when a chip of stone struck him in one eye and caused his to lose the sight of the eye. Kevin came to the injured man, blessed the eye and the man recovered his sight immediately. Perhaps the most famous legend is the one about Kathleen of the “eyes of most unholy blue.” She is said to have pursued the handsome Kevin in a bid to captivate him, ignoring the fact that he was bound by holy vows. He became annoyed and repulsed her by beating her with a bunch of nettles. She later sought his forgiveness and is said to have become a very holy woman, noted for her great sanctity. Gerald Griffin and Thomas Moore have dramatized this legend in poems, but the two poems, colorful though they are, appear to be totally imaginative and to have little bearing on the incident. A person of Kevin’s kind nature would hardly be likely to “Hurl the maiden from the rock into the black lake shrieking” as Griffin’s poem suggests. It is equally improbable that Kevin “Hurled her from the beetling rock” into the lake, as indicated in Moore’s verse. It is said that the lark never sings above the dark waters of Glendaloch. Folklorists say that when the cathedral was being built the laborers and masons agreed to work as long a day as possible and to “rise with the lark and lie with the lamb.” These long hours soon had the men exhausted and when Kevin investigated he found that the local larks started their day extremely early. He prayed for an answer to the problem and from that day, according to tradition, the skylark ceased singing in Glendaloch.


A MODEST PROPOSAL --Jonathan Swift FOR PREVENTING THE CHILDREN OF POOR PEOPLE IN IRELAND FROM BEING A BURDEN TO THEIR PARENTS OR COUNTRY, AND FOR MAKING THEM BENEFICIAL TO THE PUBLIC IT IS a melancholy object to those who walk through this great town or travel in the country, when they see the streets, the roads, and cabin doors, crowded with beggars of the female sex, followed by three, four, or six children, all in rags and importuning every passenger for an alms.7 These mothers, instead of being able to work for their honest livelihood, are forced to employ all their time in strolling to beg sustenance for their helpless infants: who as they grow up either turn thieves for want of work, or leave their dear native country to fight for the Pretender in Spain, or sell themselves to the Barbadoes. I think it is agreed by all parties that this prodigious number of children in the arms, or on the backs, or at the heels of their mothers, and frequently of their fathers, is in the present deplorable state of the kingdom a very great additional grievance; and, therefore, whoever could find out a fair, cheap, and easy method of making these children sound, useful members of the commonwealth, would deserve so well of the public as to have his statue set up for a preserver of the nation. But my intention is very far from being confined to provide only for the children of professed beggars; it is of a much greater extent, and shall take in the whole number of infants at a certain age who are born of parents in effect as little able to support them as those who demand our charity in the streets. As to my own part, having turned my thoughts for many years upon this important subject, and maturely weighed the several schemes of other projectors, I have always found them grossly mistaken in the computation. It is true, a child just dropped from its dam may be supported by her milk for a solar year, with little other nourishment; at most not above the value of two shillings, which the mother may certainly get, or the value in scraps, by her lawful occupation of begging; and it is exactly at one year old that I propose to provide for them in such a manner as instead of being a charge upon their parents or the parish, or wanting food and raiment for the rest of their lives, they shall on the contrary contribute to the feeding, and partly to the clothing, of many thousands. There is likewise another great advantage in my scheme, that it will prevent those voluntary abortions, and that horrid practice of women murdering their bastard children, alas! too frequent among us! sacrificing the poor innocent babes I doubt more to avoid the expense than the shame, which would move tears and pity in the most savage and inhuman breast. The number of souls in this kingdom being usually reckoned one million and a half, of these I calculate there may be about two hundred thousand couple[s] whose wives are breeders; from which number I subtract thirty thousand couples who are able to maintain their own children, although I apprehend there cannot be so many, under the present distresses of the kingdom; but this being granted, there will remain an hundred and seventy thousand breeders. I again subtract fifty thousand for those women who miscarry, or whose children die by accident or disease within the year. There only remains one hundred and twenty thousand children of poor parents annually born. The question therefore is, how this number shall be reared and provided for, which, as I have already said, under the present situation of affairs, is utterly impossible by all the methods hitherto proposed. For we can neither employ them in handicraft or agriculture; we neither build houses (I mean in the country) nor cultivate land: they can very seldom pick up a livelihood by stealing, till they arrive at six years old, except where they are of towardly parts, although I confess they learn the rudiments much earlier, during which time, they can however be properly looked upon only as probationers, as I have been

7 Begging for spare change


informed by a principal gentleman in the county of Cavan, who protested to me that he never knew above one or two instances under the age of six, even in a part of the kingdom so renowned for the quickest proficiency in that art. I am assured by our merchants, that a boy or a girl before twelve years old is no salable commodity; and even when they come to this age they will not yield above three pounds, or three pounds and half-a-crown at most on the exchange; which cannot turn to account either to the parents or kingdom, the charge of nutriment and rags having been at least four times that value. I shall now therefore humbly propose my own thoughts, which I hope will not be liable to the least objection. I have been assured by a very knowing American of my acquaintance in London, that a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally serve in a fricassee or a ragout.8 I do therefore humbly offer it to public consideration that of the hundred and twenty thousand children already computed, twenty thousand may be reserved for breed, whereof only one-fourth part to be males; which is more than we allow to sheep, black cattle or swine; and my reason is, that these children are seldom the fruits of marriage, a circumstance not much regarded by our savages, therefore one male will be sufficient to serve four females. That the remaining hundred thousand may, at a year old, be offered in the sale to the persons of quality and fortune through the kingdom; always advising the mother to let them suck plentifully in the last month, so as to render them plump and fat for a good table. A child will make two dishes at an entertainment for friends; and when the family dines alone, the fore or hind quarter will make a reasonable dish, and seasoned with a little pepper or salt will be very good boiled on the fourth day, especially in winter. I have reckoned upon a medium that a child just born will weigh 12 pounds, and in a solar year, if tolerably nursed, increaseth to 28 pounds. I grant this food will be somewhat dear, and therefore very proper for landlords, who, as they have already devoured most of the parents, seem to have the best title to the children. Infant's flesh will be in season throughout the year, but more plentiful in March, and a little before and after; for we are told by a grave author, an eminent French physician, that fish being a prolific diet, there are more children born in Roman Catholic countries about nine months after Lent than at any other season; therefore, reckoning a year after Lent, the markets will be more glutted than usual, because the number of popish infants is at least three to one in this kingdom: and therefore it will have one other collateral advantage, by lessening the number of papists among us. I have already computed the charge of nursing a beggar's child (in which list I reckon all cottagers, laborers, and four-fifths of the farmers) to be about two shillings per annum, rags included; and I believe no gentleman would repine to give ten shillings for the carcass of a good fat child, which, as I have said, will make four dishes of excellent nutritive meat, when he hath only some particular friend or his own family to dine with him. Thus the squire will learn to be a good landlord, and grow popular among his tenants; the mother will have eight shillings net profit, and be fit for work till she produces another child. Those who are more thrifty (as I must confess the times require) may flay the carcass; the skin of which artificially dressed will make admirable gloves for ladies, and summer boots for fine gentlemen. 8 stew


As to our city of Dublin, shambles may be appointed for this purpose in the most convenient parts of it, and butchers we may be assured will not be wanting; although I rather recommend buying the children alive, and dressing them hot from the knife, as we do roasting pigs. A very worthy person, a true lover of his country, and whose virtues I highly esteem, was lately pleased in discoursing on this matter to offer a refinement upon my scheme. He said that many gentlemen of this kingdom, having of late destroyed their deer, he conceived that the want of venison might be well supplied by the bodies of young lads and maidens, not exceeding fourteen years of age nor under twelve; so great a number of both sexes in every country being now ready to starve for want of work and service; and these to be disposed of by their parents, if alive, or otherwise by their nearest relations. But with due deference to so excellent a friend and so deserving a patriot, I cannot be altogether in his sentiments; for as to the males, my American acquaintance assured me, from frequent experience, that their flesh was generally tough and lean, like that of our schoolboys by continual exercise, and their taste disagreeable; and to fatten them would not answer the charge. Then as to the females, it would, I think, with humble submission be a loss to the public, because they soon would become breeders themselves; and besides, it is not improbable that some scrupulous people might be apt to censure such a practice (although indeed very unjustly), as a little bordering upon cruelty; which, I confess, hath always been with me the strongest objection against any project, however so well intended. But in order to justify my friend, he confessed that this expedient was put into his head by the famous Psalmanazar, a native of the island [of] Formosa, who came from thence to London above twenty years ago, and in conversation told my friend, that in his country when any young person happened to be put to death, the executioner sold the carcass to persons of quality as a prime dainty; and that in his time the body of a plump girl of fifteen, who was crucified for an attempt to poison the emperor, was sold to his imperial majesty's prime minister of state, and other great mandarins of the court, in joints from the gibbet, at four hundred crowns. Neither indeed can I deny, that if the same use were made of several plump young girls in this town, who without one single groat to their fortunes cannot stir abroad without a chair, and appear at playhouse and assemblies in foreign fineries which they never will pay for, the kingdom would not be the worse. Some persons of a desponding9 spirit are in great concern about that vast number of poor people, who are aged, diseased, or maimed, and I have been desired to employ my thoughts what course may be taken to ease the nation of so grievous an encumbrance. But I am not in the least pain upon that matter, because it is very well known that they are every day dying and rotting by cold and famine, and filth and vermin, as fast as can be reasonably expected. And as to the young laborers, they are now in as hopeful a condition; they cannot get work, and consequently pine away for want of nourishment, to a degree that if at any time they are accidentally hired to common labor, they have not strength to perform it; and thus the country and themselves are happily delivered from the evils to come. I have too long digressed, and therefore shall return to my subject. I think the advantages by the proposal which I have made are obvious and many, as well as of the highest importance. For first, as I have already observed, it would greatly lessen the number of papists, with whom we are yearly overrun, being the principal breeders of the nation as well as our most dangerous enemies; and who stay at home on purpose with a design to deliver the kingdom to the Pretender, hoping to take their advantage by the absence of so many good protestants, who have chosen rather to leave their country than stay at home and pay tithes against their conscience to an episcopal curate. Secondly, the poorer tenants will have something valuable of their own, which by law may be made liable to distress and help to pay their landlord's rent, their corn and cattle being already seized, and money a thing unknown.

9 gloomy, sad


Thirdly, whereas the maintenance of an hundred thousand children, from two years old and upward, cannot be computed at less than ten shillings a-piece per annum, the nation's stock will be thereby increased fifty thousand pounds per annum, beside the profit of a new dish introduced to the tables of all gentlemen of fortune in the kingdom who have any refinement in taste. And the money will circulate among ourselves, the goods being entirely of our own growth and manufacture. Fourthly, the constant breeders, beside the gain of eight shillings sterling per annum by the sale of their children, will be rid of the charge of maintaining them after the first year. Fifthly, this food would likewise bring great custom to taverns; where the vintners will certainly be so prudent as to procure the best receipts for dressing it to perfection, and consequently have their houses frequented by all the fine gentlemen, who justly value themselves upon their knowledge in good eating: and a skilful10 cook, who understands how to oblige his guests, will contrive to make it as expensive as they please. Sixthly, this would be a great inducement to marriage, which all wise nations have either encouraged by rewards or enforced by laws and penalties. It would increase the care and tenderness of mothers toward their children, when they were sure of a settlement for life [given] to the poor babes, provided in some sort by the public, to their annual profit instead of expense. We should see an honest emulation among the married women, which of them could bring the fattest child to the market. Men would become as fond of their wives during the time of their pregnancy as they are now of their mares in foal, their cows in calf, their sows when they are ready to farrow; nor offer to beat or kick them (as is too frequent a practice) for fear of a miscarriage. Many other advantages might be enumerated. For instance, the addition of some thousand carcasses in our exportation of barreled beef, the propagation of swine's flesh, and improvement in the art of making good bacon, so much wanted among us by the great destruction of pigs, too frequent at our tables; which are no way comparable in taste or magnificence to a well-grown, fat, yearling child, which roasted whole will make a considerable figure at a lord mayor's feast or any other public entertainment. But this and many others I omit, being studious of brevity. Supposing that one thousand families in this city would be constant customers for Infant's Flesh, besides others who might have it at merry meetings, particularly at weddings and christenings, I compute that Dublin would take off annually about twenty thousand carcasses, and the rest of the Kingdom (where probably they will be sold somewhat cheaper) the remaining eighty thousand. I can think of no one objection, that will possibly be raised against this proposal, unless it should be urged, that the number of people will be thereby much lessened in the Kingdom. This I freely own, and 'twas indeed one principal design in offering it to the world. I desire the reader will observe, that I calculate my remedy for this one individual kingdom of Ireland, and for no other that ever was, is, or I think, ever can be upon Earth. Therefore let no man talk to me of other expedients: of taxing our absentees at five shillings a pound: of using neither clothes, nor household furniture, except what is of our own growth and manufacture: of utterly rejecting the materials and instruments that promote foreign luxury: of curing the expensiveness of pride, vanity, idleness, and gaming in our women: of introducing a vein of parsimony, prudence and temerance: of learning to love our country, wherein we differ even from Laplanders, and the inhabitants of Topinamboo: of quitting our animosities, and factions, nor act any longer like the Jews, who were murdering one another at the very moment their city was taken: of being a little cautious not to sell our country and consciences for nothing: of teaching our landlords to have at least one degree of mercy towards their tenants. Lastly, of putting a spirit of honesty, industry, and skill into our shop-keepers, who, if a resolution could now 10 skillful


be taken to buy only our native goods, would immediately unite to cheat and exact upon us in the price, the measure and the goodness, nor could ever yet be brought to make one fair proposal of just dealing, though often and earnestly invited to it. Therefore I repeat, let no man talk to me of these and the like expedients, till he hath at least some glimpse of hope, that there will ever be some hearty and sincere attempt to put them into practice. But as to my self, having been wearied out for many years with offering vain, idle, visionary thoughts, and at length despairing of success, I fortunately fell upon this proposal, which as it is wholly new, so it hath something solid and real, of no expense and little trouble, full in our own power, and whereby we can incur no danger in disobliging England. For this kind of commodity will not bear exportation, the flesh being of too tender a consistence, to admit a long continuance in salt, although perhaps I could name a country which would be glad to eat up our whole nation without it. After all, I am not so violently bent upon my own opinion as to reject any offer proposed by wise men, which shall be found equally innocent, cheap, easy, and effectual. But before something of that kind shall be advanced in contradiction to my scheme, and offering a better, I desire the author or authors will be pleased maturely to consider two points. First, as things now stand, how they will be able to find food and raiment for an hundred thousand useless mouths and backs. And secondly, there being a round million of creatures in human figure throughout this kingdom, whose whole subsistence put into a common stock would leave them in debt two millions of pounds sterling, adding those who are beggars by profession to the bulk of farmers, cottagers, and laborers, with their wives and children who are beggars in effect: I desire those politicians who dislike my overture, and may perhaps be so bold as to attempt an answer, that they will first ask the parents of these mortals, whether they would not at this day think it a great happiness to have been sold for food, at a year old in the manner I prescribe, and thereby have avoided such a perpetual scene of misfortunes as they have since gone through by the oppression of landlords, the impossibility of paying rent without money or trade, the want of common sustenance, with neither house nor clothes to cover them from the inclemencies of the weather, and the most inevitable prospect of entailing the like or greater miseries upon their breed for ever. I profess, in the sincerity of my heart, that I have not the least personal interest in endeavoring to promote this necessary work, having no other motive than the public good of my country, by advancing our trade, providing for infants, relieving the poor, and giving some pleasure to the rich. I have no children by which I can propose to get a single penny; the youngest being nine years old, and my wife past child-bearing.

--Jonathan Swift [Published 1708]


E Tenebris11

Come down, O Christ, and help me! reach thy hand, For I am drowning in a stormier sea Than Simon on thy lake of Galilee: The wine of life is spilt upon the sand, My heart is as some famine-murdered land, 5 Whence all good things have perished utterly, And well I know my soul in Hell must lie If I this night before God’s throne should stand. “He sleeps perchance, or rideth to the chase, Like Baal, when his prophets howled that name 10 From morn to noon on Carmel’s smitten height.”12 Nay, peace, I shall behold before the night, The feet of brass, the robe more white than flame, The wounded hands, the weary human face.

--Oscar Wilde, 1881

11 Latin, "Out of darkness" 12 Hittite deity, whose 450 priests in Israel competed with Elijah for followers. See first Kings 18:16 et passim.


The Lake Isle of Innisfree

I will arise and go now, and go to Innisfree, And a small cabin build there, of clay and wattles made: Nine bean-rows will I have there, a hive for the honeybee, And live alone in the bee-loud glade. And I shall have some peace there, for peace comes dropping slow, Dropping from the veils of the morning to where the cricket sings; There midnight's all a glimmer, and noon a purple glow, And evening full of the linnet's wings. I will arise and go now, for always night and day I hear lake water lapping with low sounds by the shore; While I stand on the roadway, or on the pavements grey, I hear it in the deep heart's core.

--William Butler Yeats [written 1890, published 1890]


Sailing To Byzantium I That is no country for old men. The young

In one another's arms, birds in the trees --Those dying generations--at their song, The salmon-falls, the mackerel-crowded seas, Fish, flesh, or fowl commend all summer long Whatever is begotten, born, and dies. Caught in that sensual music all neglect Monuments of unaging intellect.

II An aged man is but a paltry thing,

A tattered coat upon a stick, unless Soul clap its hands and sing, and louder sing For every tatter in its mortal dress, Nor is there singing school but studying Monuments of its own magnificence; And therefore I have sailed the seas and come To the holy city of Byzantium.

III

O sages standing in God's holy fire As in the gold mosaic of a wall, Come from the holy fire, perne in a gyre,13 And be the singing-masters of my soul. Consume my heart away; sick with desire And fastened to a dying animal It knows not what it is; and gather me Into the artifice of eternity.

IV Once out of nature I shall never take

My bodily form from any natural thing, But such a form as Grecian goldsmiths make Of hammered gold and gold enamelling To keep a drowsy Emperor awake; Or set upon a golden bough to sing To lords and ladies of Byzantium Of what is past, or passing, or to come.

--William Butler Yeats

13 Turn in a circle. The image comes from falconry.


Leda and the Swan14

A sudden blow: the great wings beating still Above the staggering girl, her thighs caressed By the dark webs, her nape caught in his bill, He holds her helpless breast upon his breast. How can those terrified vague fingers push The feathered glory from her loosening thighs? And how can body, laid in that white rush, But feel the strange heart beating where it lies? A shudder in the loins engenders there The broken wall, the burning roof and tower15 And Agamemnon dead.16

Being so caught up, So mastered by the brute blood of the air, Did she put on his knowledge with his power Before the indifferent beak could let her drop?

--William Butler Yeats [written 1923, published 1924]

14 Leda: The mother of Helen of Troy. Zeus took the form of a swan and raped her, impregnating her with Helen. 15 The walls, roof, and tower are examples of synecdoche (using a part of a whole to refer to a whole thing). They refer to the city of Troy. 16 Agamemnon: General of the Greek armies during the Trojan War and brother of Menelaos. Agamemnon's wife murdered him upon his return for the war because Agamemnon sacrificed his own daughter to the gods in order to gain favorable winds for his fleet.


The Second Coming Turning and turning in the widening gyre17 The falcon cannot hear the falconer; Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity. Surely some revelation is at hand; Surely the Second Coming is at hand. The Second Coming! Hardly are those words out When a vast image out of Spiritus Mundi18 Troubles my sight: somewhere in sands of the desert A shape with lion body and the head of a man, A gaze blank and pitiless as the sun, Is moving its slow thighs, while all about it Reel shadows of the indignant desert birds. The darkness drops again; but now I know That twenty centuries of stony sleep Were vexed to nightmare by a rocking cradle, And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?

--William Butler Yeats [1920]

17 A gyre, pronounced with a /j/ consonant, is a circle. The image comes from falconry, in which the hunter releases the falcon and it flies around him in an ever-widening circle. He must call it back before it gets too far away to follow his commands and then is lost. 18 Latin, "The spirit of the world," often used by occultists in the late 1800s and early 1900s to refer to an idea similar to the Jungian notes of the collective unconscious.


Easter, 1916 I have met them at close of day Coming with vivid faces From counter or desk among grey Eighteenth-century houses. I have passed with a nod of the head Or polite meaningless words, Or have lingered awhile and said Polite meaningless words, And thought before I had done Of a mocking tale or a gibe19 To please a companion Around the fire at the club, Being certain that they and I But lived where motley20 is worn: All changed, changed utterly: A terrible beauty is born. That woman's days were spent In ignorant good-will, Her nights in argument Until her voice grew shrill. What voice more sweet than hers When, young and beautiful, She rode to harriers?21 This man had kept a school22 And rode our winged horse; This other his helper and friend23 Was coming into his force; He might have won fame in the end, So sensitive his nature seemed, So daring and sweet his thought. This other man I had dreamed24 A drunken, vainglorious lout. He had done most bitter wrong To some who are near my heart, Yet I number him in the song; He, too, has resigned his part In the casual comedy;

19 Teasing words 20 Multi-colored clothing often worn by fools and clowns 21 i.e., went fox-hunting. The woman refered to is Constance Gore-Booth. She was the only rebel leader whom the British did not execute, getting life-imprisonment instead. 22 Padraic Pearse, a schoolteacher, poet, and leader in the Irish revolutionary movement 23 Thomas MacDonagh, a dramatist 24 Major John McBride. In 1903, he married a girl Maud Gonne, much to Yeats' great disgust. She separated from him after two years.

He, too, has been changed in his turn, Transformed utterly: A terrible beauty is born. Hearts with one purpose alone Through summer and winter seem Enchanted to a stone To trouble the living stream. The horse that comes from the road. The rider, the birds that range From cloud to tumbling cloud, Minute by minute they change; A shadow of cloud on the stream Changes minute by minute; A horse-hoof slides on the brim, And a horse plashes within it; The long-legged moor-hens dive, And hens to moor-cocks call; Minute by minute they live: The stone's in the midst of all. Too long a sacrifice Can make a stone of the heart. O when may it suffice? That is Heaven's part, our part To murmur name upon name, As a mother names her child When sleep at last has come On limbs that had run wild. What is it but nightfall? No, no, not night but death; Was it needless death after all? For England may keep faith For all that is done and said.25 We know their dream; enough To know they dreamed and are dead; And what if excess of love Bewildered them till they died? I write it out in a verse - MacDonagh and MacBride And Connolly and Pearse26 Now and in time to be, Wherever green is worn, Are changed, changed utterly: A terrible beauty is born. --William Butler Yeats

25 In 1914, England had promised Home Rule for Ireland. They suspended it during World War I, promising to re-instate it later. 26 Leaders of the 1916 Easter Uprising. All named here were executed by British firing squad.


Lapis Lazuli (For Harry Clifton)27

have heard that hysterical women say They are sick of the palette and fiddle- bow. Of poets that are always gay, For everybody knows or else should know

That if nothing drastic is done28 Aeroplane and Zeppelin29 will come out. Pitch like King Billy30 bomb-balls in Until the town lie beaten flat. All perform their tragic play, There struts Hamlet, there is Lear, That's Ophelia, that Cordelia; Yet they, should the last scene be there, The great stage curtain about to drop, If worthy their prominent part in the play, Do not break up their lines to weep. They know that Hamlet and Lear are gay; Gaiety transfiguring all that dread. All men have aimed at, found and lost; Black out; Heaven blazing into the head: Tragedy wrought to its uttermost. Though Hamlet rambles and Lear rages, And all the drop-scenes drop at once Upon a hundred thousand stages, It cannot grow by an inch or an ounce. On their own feet they came, or on shipboard, Camel-back; horse-back, ass-back, mule-back, Old civilisations put to the sword. Then they and their wisdom went to rack: No handiwork of Callimachus,31

27 On Yeats' 70th birthday, the English author Harry Clifton gave Yeats a piece of lapis lazuli carved with oriental designs. Lapis lazuli is a hard, deep blue stone. 28 Because Europe in 1936 was on the brink of war, worried about Nazi expansionism. 29 German lighter-than-air ships. Yeats is thinking of the bombing runs Germany made against London during World War I. 30 King William III (William of Orange) who defeated the army of King James I in the Battle of the Boyne, in Ireland (1690).

Who handled marble as if it were bronze, Made draperies that seemed to rise When sea-wind swept the corner, stands; His long lamp-chimney shaped like the stem Of a slender palm, stood but a day; All things fall and are built again, And those that build them again are gay.

Two Chinamen, behind them a third, Are carved in lapis lazuli, Over them flies a long-legged bird,32 A symbol of longevity; The third, doubtless a serving-man, Carries a musical instrument. Every discolouration of the stone, Every accidental crack or dent, Seems a water-course or an avalanche, Or lofty slope where it still snows Though doubtless plum or cherry-branch Sweetens the little half-way house Those Chinamen climb towards, and I Delight to imagine them seated there; There, on the mountain and the sky, On all the tragic scene they stare. One asks for mournful melodies; Accomplished fingers begin to play. Their eyes mid many wrinkles, their eyes, Their ancient, glittering eyes, are gay. --William Butler Yeats

[written July 1936, published 1938]

31 Athenian sculptor (c. 450 BCE), supposedly the inventor of the Corinthian Column and the use of the running drill to imitate folds of drapery in statues. 32 The ibis, which in Taoist symbolism, is linked to health and long life.

I


The Wild Swans At Coole33

The trees are in their autumn beauty, The woodland paths are dry, Under the October twilight the water Mirrors a still sky; Upon the brimming water among the stones Are nine-and-fifty Swans.

The nineteenth autumn has come upon me Since I first made my count;34 I saw, before I had well finished, All suddenly mount And scatter wheeling in great broken rings Upon their clamorous wings.

I have looked upon those brilliant creatures, And now my heart is sore. All's changed since I, hearing at twilight, The first time on this shore, The bell-beat of their wings above my head, Trod with a lighter tread. Unwearied still, lover by lover, They paddle in the cold Companionable streams or climb the air; Their hearts have not grown old; Passion or conquest, wander where they will, Attend upon them still. But now they drift on the still water, Mysterious, beautiful; Among what rushes will they build, By what lake's edge or pool Delight men's eyes when I awake some day To find they have flown away?

--William Butler Yeats

[1916]

33 Coole Park in County Galway, the estate of Irish playwright Lady Augusta Gregory 34 Yeats had first visited Coole in 1897, and from then on he spent his summers there.


Digging By Seamus Heaney Between my finger and my thumb The squat pen rests; as snug as a gun. Under my window a clean rasping sound When the spade sinks into gravelly ground: My father, digging. I look down Till his straining rump among the flowerbeds Bends low, comes up twenty years away Stooping in rhythm through potato drills Where he was digging. The coarse boot nestled on the lug, the shaft Against the inside knee was levered firmly. He rooted out tall tops,

buried the bright edge deep To scatter new potatoes that we picked Loving their cool hardness in our hands. By God, the old man could handle a spade, Just like his old man. My grandfather could cut more turf in a day Than any other man on Toner's bog. Once I carried him milk in a bottle Corked sloppily with paper. He straightened up To drink it, then fell to right away Nicking and slicing neatly, heaving sods Over his shoulder, digging down and down For the good turf. Digging. The cold smell of potato mold,

the squelch and slap Of soggy peat, the curt cuts of an edge Through living roots awaken in my head. But I've no spade to follow men like them. Between my finger and my thumb The squat pen rests. I'll dig with it.


Casualty By Seamus Heaney I He would drink by himself And raise a weathered thumb Towards the high shelf, Calling another rum And blackcurrant, without Having to raise his voice, Or order a quick stout By a lifting of the eyes And a discreet dumb-show Of pulling off the top; At closing time would go In waders and peaked cap Into the showery dark, A dole-kept breadwinner35 But a natural for work. I loved his whole manner, Sure-footed but too sly, His deadpan sidling tact, His fisherman's quick eye And turned observant back. Incomprehensible To him, my other life. Sometimes on the high stool, Too busy with his knife At a tobacco plug And not meeting my eye, In the pause after a slug He mentioned poetry. We would be on our own And, always politic And shy of condescension, I would manage by some trick To switch the talk to eels Or lore of the horse and cart Or the Provisionals. But my tentative art His turned back watches too: He was blown to bits Out drinking in a curfew Others obeyed, three nights After they shot dead The thirteen men in Derry. PARAS THIRTEEN, the walls said, BOGSIDE NIL. That Wednesday Everyone held 35 dole: welfare

His breath and trembled. II It was a day of cold Raw silence, wind-blown Surplice and soutane:36 Rained-on, flower-laden Coffin after coffin Seemed to float from the door Of the packed cathedral Like blossoms on slow water. The common funeral Unrolled its swaddling band, Lapping, tightening Till we were braced and bound Like brothers in a ring. But he would not be held At home by his own crowd Whatever threats were phoned, Whatever black flags waved. I see him as he turned In that bombed offending place, Remorse fused with terror In his still knowable face, His cornered outfaced stare Blinding in the flash. He had gone miles away For he drank like a fish Nightly, naturally Swimming towards the lure Of warm lit-up places, The blurred mesh and murmur Drifting among glasses In the gregarious smoke. How culpable was he That last night when he broke Our tribe's complicity? 'Now, you're supposed to be An educated man,' I hear him say. 'Puzzle me The right answer to that one.' III I missed his funeral, Those quiet walkers And sideways talkers Shoaling out of his lane

36 surplice: a priest's vestments; soutane: a cassock with button's down the front.


To the respectable Purring of the hearse. . . . They move in equal pace With the habitual Slow consolation Of a dawdling engine, The line lifted, hand Over fist, cold sunshine On the water, the land Banked under fog: that morning I was taken in his boat, The screw purling, turning Indolent fathoms white, I tasted freedom with him. To get out early, haul

Steadily off the bottom, Dispraise the catch, and smile As you find a rhythm Working you, slow mile by mile, Into your proper haunt Somewhere, well out, beyond. . . . Dawn-sniffing revenant, Plodder through midnight rain, Question me again.

EXCERPTS BOOK ONE OF COLUMBA'S PROPHETIC …web.cn.edu/kwheeler/documents/2007_Ireland_CP.pdf ·...

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Transcript of EXCERPTS BOOK ONE OF COLUMBA'S PROPHETIC …web.cn.edu/kwheeler/documents/2007_Ireland_CP.pdf ·...