It never tasted well. They bought grass on the eleven months' system and put their own cattle to graze on it. Then at wakes and different meeting-places one person would be heard to say — "Who bought widow So-and-So's grass?" It seemed very strange. The word "céilídhing" was used a lot and it meant roving. Pandy was made from potatoes and butter with bits of cabbage thrown in. The potatoes were beaten up until the starch was very white in colour. At school one child would complain another and say — "She tossed it to me that me mother was takin' in washing!" "Tossed meant the conveyance of the reflection. Another would say — "I met him on the toe-path." The toe-path meant the grass margin at the side of the road. Another strange expression was — "The tea is drew." They never said — "The tea is drawn." "She bet me", not "She beat me." "She asked me had I ere a pen and she said she had ne'er a one." There was much class distinction and beggars would not be allowed into the house. When food was given them they had to eat it outside. It was kind of dead country.

Customs vary to a surprising extent as one travels about the country. Even the diet varies. In Mullingar, melted dripping was used to a great extent. Bread was put into the fried dripping and given to the children each morning. There was also Irish stew and potato-cakes. Butter was very scarce. Nobody in the district knew how to make butter properly, and they knew nothing about it until very recent times. They set the milk and did not skim it when it ripened. They placed both milk and cream in the churn and churned the whole lot. They butter which resulted was of inferior quality

the same time. One party would discuss politics — some new Act of Parliament or some new speech. Another group would talk about crops and the prevailing prices for different commodities. The younger generation would talk about something in much lighter vein — probably in hushed tones : football, bolling, dancing, etc. As a rule the young folk conducted themselves very well at wakes. They played no pranks and didn't create too much noise. That was not so in other areas.

They come for a certain purpose — for the food and drink which is provided, or for the gossip which the occasion offers. Especially, there are some women who take advantage of such a time to see the condition of the house and furniture; to examine the rooms and other things. They also like to see how the corpse is laid out, and if anything is amiss they are sure to talk about it afterwards. Then they want to see how they are received; whether "much is made of them." When asked to go to the tea they refuse at first because they want to be pressed. They think it would not be good enough to go to the tea on the first invitation. Then there are some men whose only interest is the drink provided at the wake-house. But when offered a glass of whiskey they refuse to take it. They say — "That it may kill me if I drink one drop out of it!" Then the person sharing the drink takes another glass and fills it and says — "Well, take this glass so." Then he takes that glass and drinks it. The men sat about in groups of four, or five, or six, etc., and talked about the topics of the day. Several different discussions would take place in the kitchen, at

Sometimes, bedspreads were loaned for wakes. Informant's people had a bedspread which was so loaned on many occasions. There were also two long stools which were in great demand. They were to be found at every wake-house in the locality. Chairs were often loaned as well. Neighbours always assisted one another on such occasions. Indeed the neighbours were always helpful and thoughtful when their assistance was required. The wake lasted for two nights. The people's idea of decency to such an occasion was to have plenty of food and drink — much of the latter intoxicating, of course. Very little was thought of a person who didn't provide plenty drink. The corpses were not removed to the parish church as now. Usually, the family spent three nights on their feet — the two nights of the wake and the night before. That, of course, was very trying and often had a very bad affect. In the excitement of the hour a person's endurance is very lasting, but he may be taken ill afterwards if he over-taxes himself. There are some people who attend every wake in the locality

Soetimes, bedspreads were loaned for wakes. Informant's people had a bedspread which was so loaned on many occasions. There were also two long stools which were in great demand. They were to be found at every wake-house in the locality. Chairs were often loaned as well. Neighbours always assisted one another on such occasions. Indeed the neighbours were always helpful and thoughtful when their assistance was required. The wake lasted for two nights. The people's idea of decency to such an occasion was to have plenty of food and drink — much of the latter intoxicating, of course. Very little was thought of a person who didn't provide plenty drink. The corpses were not removed to the parish church as now. Usually, the family spent three nights on their feet — the two nights of the wake and the night before. That, of course, was very trying and often had a very bad affect. In the excitement of the hour a person's endurance is very lasting, but he may be taken ill afterwards if he over-taxes himself. There are some people who attend every wake in the locality

In olden times certain women were employed for keening or lamenting over a dead person. Informant, however, has very little information on that point. It has often been noticed that when some relatives come to a wake they almost try to blame somebody for the death of deceased. A certain man who was married some miles away from his own district, died, and his relatives came to the wake. His sister arrived and she began to cry and lament. She clapped her hands and exclaimed — "Oh, if we had you you wouldn't be where you are!" This, of course, implied that he had been ill-treated by his wife, and that she was in some way responsible for his death. Then there was another instance in which a certain man died and his relatives came to the wake. One of them said — "Well, he's dead. How old was he?" His age was given. "Well" she said (it was a woman relative) "you'd think he was a strong man when he married, and indeed they were a long-lived family!" That was to imply that his death had been hastened in some way.

There have been instances in whicxh bereaved persons whose hearts are heavy with grief fail to cry or shed tears. They cannot do so, and it is very bad for them. Crying — that is shedding of tears — provides an outlet for grief and it is very dangerous when such an outlet cannot be provided. An instance of the kind occurred in Kiskeam. A woman whose husband had just died, failed to shed a tear, although her heart was like a stone with grief. The result was that she died in the course of six months. That proves that crying is just a safety valve in a genuine case of grief.

of course he was no loss atall. However, nobody believed that this was a genuine case of sorrow. It has always been noticed that men who try to throw themselves into the graves of their deceased wives marry very soon again. As a matter of fact it is said that such men are sure to marry again, and in a short time. The real grief is usually hidden and it is the deepest and worst form of grief.

The relatives usually cried over the corpse when they entered the wake house. This was sometimes done in good faith but, indeed, it was hardly meant atall in other instances. The relatives came and cried, just to give the impression, that they felt lonely. An old man died in the Kiskeam area and some of his relatives come to the wake. Immediately they entered the house they raised a lament for the old man, although

Spite and bad blood would usually be cast aside on such an occasion. Some person who hadn't spoken for years to any member of the household (For one reason or another) would come to the wake and be welcomed. He would express his sympathy in the ordinary way and that would probably put an end to the bad feeling which had previously existed. Of course there would be exceptions to this : instances in which a person would not come to the wake or funeral. A person might no come to the wake — fearing he would not be received well. Yet that person might attend the funeral, because there would then be no need for him to enter the house.

Everybody was expected to come to the wake and remain for a long time. The longer he remained the better he was liked. "He came and he stayed for a long time." "He stayed there all night and all day." The friends and relatives would gather. They would be heard to say — "He wasn't long going in the end." It seems they said this for the want of something better to say. It was quite common and meant nothing in particular. A friend would come in and meet a member of the deceased's family. He would shake hands with him and say — "I'm sorry for your trouble." The othere would say — "I know you are" or words to that effect.

These things could not be done when rigor mortis sets in. Then if rigor mortis does not set in properly it is said that some other member of the family is to die soon afterwards. A very serious view would be taken of it. Somebody way say – "He didn't stiffen right atall. Someone is going to follow him." Many instances of this have been given from time to time : instances in which rigor mortis did not set in properly and another member of the family died soon afterwards.

tobacco, snuff and clay pipes swere always given out at wakes in olden times. That custom is now fading away. Very often a person who did not smoke was presented with a clay pipe. The person presenting it might say — "You might as well take it anyway, and put it in your pocket." He would probably give it to some another, later on. People prayed for the dead when they got these things.

The eyelinds of the corpse are shut immediately after death should they have remained open. A prayer-book is often placed under the jaw to shut the mouth & keep it shut.

Then the jars were covered over with white cloth and a band of black. People liked to see the candles burn evenly and well. Those sitting round would remark that the candles were burning very nicely. On the other hand, when the candles did not burn evenly or well, it was not liked. There was something of an omen in that, it appears. The same applies to the Christmas candles : people like to see them burn evenly and satisfactorily.

this area. Of course that must occur when there is but one room in the house. That would be very unusual now, however. In the old days there were many hovels which consisted of only one room. The corpse has always been waked on a bed in this area. Sheets are sometimes placed round about the bed, but not so much latterly. It was done to a great extent in old houses where the surrondings (of the death-bed) were not up to the mark. Black crosses would be put here and there on the sheets. The crosses were made of black cloth. The bed would be draped in white. There were no special sheets for such an occasion — such as were found in other districts. Sheets were often borrowed for the occasion, as well as many other things. In this district five lighted candles were placed near the corpse. In other districts the number of candles was six. Informant believes that, in Kerry, the number is seven. There were no special candle-sticks for the purpose. An attempt was made to provide five brass candle-sticks for the occasion. They were borrowed here and there. In may instances glass jam-jars were provided, filled with meal, and the candles placed in the jars. The candles were always of the ½ lb. size.

The corpse is usually laid out facing south-eastwards. It is then facing the Valley of Jehosopbat and that appears to be the reason for it. Very often when one is not considered good enough the corpse is removed to another room in the house, and waked there. There is no special room for that purpose but, as a rule, corpses and not waked in the kitchen, in

The majority of the old people had their own habits purchased and got them blessed. They put them by, so that there would be no delay when they were wanted. Also, there was an Indulgence for having a blessed habit in the house. These habits were taken out and aired, from time to time, and neighbours passing by the house often got a bit of a fright when they were confronted with the spectacle of a habit on a bush or on a line! An old person would say — "Take out my habit and air it!" That might appear rather strange but it should be remembered that the habit was often put on, even before death, to obtain the benefit of the indulgence.

There are certain people — especially women — who refuse to go into a wakeroom. They are afraid to go near the corpse. It is said that if such people can be persuaded to touch the corpse their fear will vanish. This has been done on many occasions with, it is said, good results.

There was one instance in this district, in which a doctor was paid to attend a certain funeral. He was suitably dressed for the occasion — in black, and wore a cyprus such as the priests wear. The whole thing was intended for swank, to impress the people of the locality. HIgh Mass is sometimes said for soul of deceased. Informant is not in favour of that because it creates distinctions. An offering of about five pounds is given to the priest on such an occasion. Then, of course, the poorer people could not afford a High Mass.

In this area the priests charge thirty shillings for attending a funeral, irrespective of means. The clerk is paid five shillings for ringing the bell. Informant spent some time teaching in Mullingar and she noticed some very strange customs during that time. When a funeral took place offerings were placed on the coffin by those who attended. The offerings were for the priest, and were not offerings for Masses for soul of deceased person. Large plates were placed on the coffin, to receive the offerings. Each person attending the funeral was expected to give an offering. Still, in the diocese (Meath) only a nominal sum was paid for marriage. It is not so in this district. Here, sums of twenty and twenty-five pounds are sometimes paid by a person who gets married. People raise a very strong objection to that high charge, and it is claimed that it prevents many people from marrying, at least for a very long time. It might be pointed out that, whereas some people do not marry atall, every person must die — so that a funeral charge would be more important.

In informants young days only one Mass was celebrated in Kiskeam each Sunday. That is still the case. That was very inconvenient for some people because, for one reason or another, a person had to remain at home, sometimes. On one occasion informant was ill and in bed and her parents had remained at home from Mass one Sunday to care her. She was only a child at the time. She was much improved on the following Sunday and her parents decided to go to Mass and let her alone for a short time. On leaving, her father asked her if she would be afraid while they were absent and she said she would not. However, that statement made her suspicious and afraid and her fear began to grow. She remembered several fairy stories which had been told in her presence, and they all began to appear before her mind. She thought she Saw a face at the window and soon she began to cry. The result was that she fell asleep and when her parents arrived back they found her asleep, while the pillow was covered with tears.

The following song was composed by a teacher named Dan Riordan, a native of Islandbrack. He lived at Glashakinleen, north-east of Kiskeam. He composed other songs also, some of which were of a very sarcastic nature. The composer died in 1910

When informant's father lay dying, her mother spoke of the strain of days which affected the other members of the family. It was at night and they were awaiting his death. Still he was not dying and was very restless and troubled. Then quite suddenly it dawned on informant that he might be waiting for the Rosary. She remembered that he had always insisted on the Rosary being recited before retiring at night. Informant mentioned this to her mother and to the neighbours who were present at the bedside. Then they all knelt down and the Rosary was recited. Informant was hardly able to hear the response because of the loud noise created by the crickets in the kitchen. Her father died while the Rosary was being recited. A woman lay dying near Kiskeam and those at the bedside were awaiting her death, which was very slow in coming. She was restless and troubled. Then a neighbouring woman said, "Let somebody say the Rosary — she's waiting for it." They began to recite the Rosary and she died while th prayers were in progress. Informant could never forget the incident of the crickets.

Informant remembers a little girl in Kiskeam who was always very greedy where food was concerned. Informant remembers her coming to the house one day. It was just at tea-time and the little girl wanted to get some sweet cake. Informant's mother ordered that she should get it immediately. "Don't ever refuse that little girl for food," she said, "she was born with her mouth open and she is greedy. It doesn't matter if you refuse her for anything else but don't refuse to give her food!"

Clocks are usually stopped when a person dies. But, it sometimes happens that people forget to stop the clocks. Usually, some person thinks of it soon afterwards and then stop the clocks. A person arriving at the wake house might be seen to look at the clock. He then knows at what time the person died. All doors, cupboards, etc. in the house are unlocked. immediately a person dies, or as soon as possible afterwards. The idea is that there sould be no hinderence of to soul. The doors, etc. may remain shut but they are all unlocked. The moment of death is considered a very airy time — moreover at night. People used to say that a person should not be out at that time (at night of course) because they might see or hear something unusual and get some fright. Of course people are often unnerved at that thime and they find it very hard, or impossible, to brace themselves. It is said you should stay in at that time, if you have no business out. Should you have business out you should get somebody to go with you.

Informant does not remember having seen stone-heaps and heard nothing about them. Of course, people have been found dead outside, from time to time, but she is not aware of any mark on the spot where such bodies have been found. She heard one person say it would be better (in the first place for the relatives) to forget about the spot, because persons have died everywhere.

The law makes provision for that. But the owner of a private house (although nearer than the public-house) may refuse to take in the corpse. There can be no compulsion in such an event, but the owner of the public-house can be compelled to take in the corpse. Before the Famine years doors were scarcely locked atall. Then the hunger which prevailed drove people to drastic action and food was provided by one means or another. Houses were often broken into and food was taken away. That gave rise to the necessity for locks, which were then provided for the doors, and which have been in general use sine that time.

The body of a person found dead outside is usually not brought into a dwelling-house for waking. As a rule the corpse is laid out in a shed. There is an objection to bringing the corpse into a dwelling-house and this dates from the time of the Famine. At that time corpses were found in many places and much danger was caused by the prevalence of contagious diseases, which were directly the result of Famine and extreme want. Then, of course, there is much air in a shed : it is usually a well-ventilated place and this provides a good measure of safety. If a corpse is found on a public road, etc. it may

seen to feel the latter's feet now and again. That is done to find whether they are reasonably warm or whether they are becoming colder. If they are becoming colder then that is a sign of death, because it affects the feet first (probably because they are extremities). The idea of death is demonstrated by the failure of sight : the light and sight leave the eyes and darkness sets in — that is, the darkness of death. Everything seems to fade away before the vision.

The person who is in charge of a dying person may be

When death is at hand the sight of a dying person's eyes may be seen to snap or crack : that is the power of seeing leaves. Informant saw that occur fo her father during the Rosary. His eyes which had previously been bright enough suddenly darkened to a kind of stare. The dying person's power of speech also fails and the power of hearing remains last, and longest. That is why the Act of Contrition is whispered into the ear of a dying person, sometimes.
It is often noticed that the dying person develops a certain mian for something or another. He may ask for a drink of butter-milk and remaining asking for it until he gets it. He may not drink it atall when it is produced. Instead he may want to get something else. He may say he feels hungry and then a meal is prepared for him. He will probably eat this meal which is then called Lón a' bhóthoir. It is, of course, his least meal, as he dies soon afterwards.

When informant's father lay dying, her mother spoke of the strain of days which affected the other members of the family. It was at night and they were awaiting his death. Still he was not dying and was very restless and troubled. Then quite suddenly it dawned on informant that he might be waiting for the Rosary. She remembered that he had always insisted on the Rosary being recited before retiring at night. Informant mentioned this to her mother and to the neighbours who were present at the bedside. Then they all knelt down and the Rosary was recited. Informant was hardly able to hear the response because of the loud noise created by the crickets in the kitchen.
Her father died while the Rosary was being recited. A woman lay dying near Kisheam and those at the bedside were awaiting her death, which was very slow in coming. She was restless and troubled. Then a neighbouring woman said, "Let somebody say the Rosary — she's waiting for it." They began to recite the Rosary and she died while th prayers were in progress. Informant could never forget the incident of the crickets.

pin in a ditch and allow it to remain there (fence). Then the warts weree supposed to wither gradually. Informant also thinks that this was done for the purpose of getting rid of whooping-cough, in some instances.

A person who stood for one child (baptism) refused to stand for a second child in the same year, because it was believed that, if that were done, someone of the children would die.

Rats were sometimes sent to people in the old days, by means of some piseóg. They did considerable damage wherever they went. They were sent to a certain person in Kisbeam on one occasion. They came in bands which were led by one old blind rat, which had a stick across its mouth. The rats did some damage and were banished by some person in the locality.

A marriage ring was said to cure a craodh-odhar when rubbed to the eye. The fasting-spit was also said to be cure for craobh-odhar.
A person affected with warts might be advised to stick a

A cross was drawn on a person's shoulder on Saint Patrick's day, with burned sally. It was done outside the clothes and not on the bare shoulder. The mark was always put on the right shoulder. This did not apply to children. No mark was put on their shoulder but they would have a cross made from ribbons.
Little girls brought eggs to school and some body was got to draw out a Celtic cross on papper. Sections of the cross were then painted with the yolk of the egg. Other colourings (ink, etc.) were also used. The cross was then pinned on a garment and worn.

A cross was drawn on a person's shoulder on Saint Patrick's day, with burned sally. It was done outside the clothes and not on the bare shoulder. The mark was always put on the right shoulder. This did not apply to children. No mark was put on their shoulder but they would have a cross made from ribbons.
Little girls brought eggs to school and some body was got to draw out a Celtic cross on papper. Sections of the cross were then painted with the yolk of the egg. Other colourings (ink, etc.) were also used. The cross was then pinned on a garment and worn.

When some women put eggs hatching they draw the figure of a cross on each egg with burned sally. That, of course, had no connection with piseógs.
A Good Friday egg was often retained in the house during the year and rubbed to swellings and affected parts of the body to gain relief.

When a person died the corpse is left alone and untouched for awhile before being washed and prepared for waking. This is supposed to have something to do with the judgment of the soul, immediately after death. Of course, nobody knows when the soul leaves the body.
Informant never heard of anybody speak of the location of the soul in the body, or as how it leaves the body.

Informant heard of a woman in Kisbeam who used to cure jaundice. She made enquiries and found that the woman in question used eggs for this purpose. It appears that she cured the jaundice by means of some piseóg known only to herself.

(twin) calves. People have always been very pleased when that happens.
Informant does not know if that holds good when twin children are born.

There may be some member of a family who is luckier than the others, and in whose company it is lucky to be. It has often been said that the raidhse follows some people. A certan woman was speaking of her daughter who had gone away (probably had taken up a profession). She said that the "world rose with her" when her daughter was born and she was afraid that things would not go so well when she had gone away.

There may be some member of a family who is luckier than the others, and in whose company it is lucky to be. It has often been said that the raidhse follows some people. A certan woman was speaking of her daughter who had gone away (probably had taken up a profession). She said that the "world rose with her" when her daughter was born and she was afraid that things would not go so well when she had gone away.

Some people do not like to meet a Fiar-Shúileach person. They consider it unlucky. It is said that fishermen and ploughmen, moreover, pay attention to this.

Some people do not like to meet a Fiar-Shúleach person. They consider it unlucky. It is said that fishermen and ploughmen, moreover, pay attention to this.

his temperment and nature: there will be disappointments, inconveniences, rushes, etc. — all providing a good test.

It is said to be a very lucky sign when a cow has two

It is said to be a very lucky sign when a cow has two

Expectant mothers do not enter a graveyard. If and when they go to a funeral they do not go farther that the graveyard gate. Informant does not know the reason* for this but remembers having heard something about walking on a grave, and thinks it very likely that the matter has something to do with birth-marks. Expectant mothers, also, do not go near a corpse, for same reason of that kind.[*Note: Cos cham-roíge; cómhartha cille. — Sóc.]

Expectant mothers do not enter a graveyard. If and when they go to a funeral they do not go farther that the graveyard gate. Informant does not know the reason* for this but remembers having heard something about walking on a grave, and thinks it very likely that the matter has something to do with birth-marks. Expectant mothers, also, do not go near a corpse, for same reason of that kind.[*Note: Cos cham-roíge; cómhartha cille. — Sóc.]

Expectant mothers do not enter a graveyard. If and when they go to a funeral they do not go farther that the graveyard gate. Informant does not know the reason* for this but remembers having heard something about walking on a grave, and thinks it very likely that the matter has something to do with birth-marks. Expectant mothers, also, do not go near a corpse, for same reason of that kind.[*Note: Cos cham-roíge; cómhartha cille. — Sóc.]

Another girl with whom informant was acquainted, had a very ugly birth-mark on her face. It was red in colour and resembled meat.
There was a certain man who also had such a birth-mark on his face. It was very remarkable and ugly. It was said that part of a pig's liver was thrown at his mother when, as a child, he was in her womb. Informant had a birth-mark on the chest which resembles a berry of some kind. It grows and ripens as would a berry and withers in late autumn. It could scarcely be noticed atall about Christmas.

Informant remembers a little girl in Kisheam who was always very greedy where food was concerned. Informant remembers her coming to the house one day. It was just at tea-time and the little girl wanted to get some sweet cake. Informant's mother ordered that she should get it immediately. "Don't ever refuse that little girl for food," she said, "she was born with her mouth open and she is greedy. It doesn't matter if you refuse her for anything else but don't refuse to give her food!"

Informant remembers a little girl in Kisheam who was always very greedy where food was concerned. Informant remembers her coming to the house one day. It was just at tea-time and the little girl wanted to get some sweet cake. Informant's mother ordered that she should get it immediately. "Don't ever refuse that little girl for food," she said, "she was born with her mouth open and she is greedy. It doesn't matter if you refuse her for anything else but don't refuse to give her food!"

for them. Still she passed on and did not buy them, because she did not feel well at the time. The longing for the strawberries remained for awhile, however.
Her child was born some time afterwards and it bore a birth-mark closely resembling strawberries, on the head. Therefore the mother longing for the strawberries had affected the child. It is said that an expectant mother should not be refused food for which she expresses a longing — for the reason given above.

An expectant mother who lived in Cork city was one day walking down the street when she noticed some nice strawberries in a shop-window. She hesitated and thought of buying some, as she had a liking

Birth-marks of one kind or another are sometimes found on children. Informant is acquainted with a woman who has a birth-mark on her face. It closely resembles a bunch of rowan-berries — and, strange to say, these berries ripen when the ripening season comes round and wither when the natural rowan-berries wither. The explanation of such a birth-mark is that a bunch of rowan-berries was thrown at the mother, while the child was still in the womb.
It has alway been said that nothing should be thrown at an expectant mother, because if it is done, a birth-mark closely resembling the object thrown will be found on the child. It is said that the worst form of birth-mark is one which resembles a growning thing (such as fruit, berries, etc.) because it will ripen and wither according to the seasons of the year.

Some children are born with a cowl on the head. Of a girl born with a cowl it said that she will become a nun. This has been borne out from time to time. It is said that the Guerin girls of Doire Liath were born with the cowl.
They later became nuns. It is said that if a person is in possession of this cowl (in his pocket, for instance) he will not be drowned.

Maurice was not listening to the conversation he appeared to be day-dreaming. Suddenly he shouted - "Hulla, hulla! — blast it, creamery milk is no feeding for a dog!"
Maurice wears but very little clothes. Sometimes he appears only in an overcoat : wears no clothes whatever underneath it. On one occasion some young lads in the locality came after a bonham which had strayed, and drove it along the road until they reached Maurice's house. They followed it into the yard, where it remained. Maurice did not drive it away. He expected some neighbour would come looking for it, but nobody came that day. The owner of the bonham lived some miles away and he went in search of it. Finally he searched Maurice's yard and there he found and recognised his bonham. Maurice was summoned and appeared in court. He was convicted of having stolen the bonham and fined! Maurice is a relative of those Lanes of North-Cork who are noted bonesetters.

Maurice Lane, from Gleanntán Fionnán (in Ballydesmond) was a well-educated man, and yet he failed to secure any clerical or other position, because of his untidy appearance. He never paid any attention to his dress. He owned (and still owns) some land in Gleanntán Fionnán, and always walked about barefoot. He is known as a great weather expert. The water is his weather-guide. When it becomes colder he says the weather is to get bad and he forecasts an improvement when it becomes warmer. He is a very keen sportsman and goes hunting regularly. He can walk through briars and furze-bushes in his bare feet and thorns do not affect him atall. He often goes hunting, — in his mind's eye — while he is sitting near the fire. He pays no heed to persons who are speaking then. On one occasion he was sitting by the fire and a few others were sitting about, chatting

INformant also remembers an instance in which a little girl born in England and reared in [?], near Boherbue, spoke with a decidedly English accent. Nobody could account for it.

A monk, who was ti be professed, was in the habit of exaggerating. The authorities took a very serious view of this and warned him about it several times. It was all of no use, however, and finally they informed him that they should expel him from the order. "Well" he said, "If I'm expelled I'll shed barrels and barrels of tears!" That, of course, was another exaggeration and the monk was expelled.

An Irish child, born in America, was brought home to Ireland at the age of two months and reared in this country. Those who reared him here had never been to America. Still, when the child began to talk, he spoke with a full American accent!

informed the tinker that his opponent was a trained boxer. They met again on a third occasion and the pugilist easily beat the tinker! The latter had suddenly become greatly afraid of him.

An old man in Lománaugh lay dying in bed, and a neighbour named Cronin came to see him. Those in the kitchen were tip-toeing about, fearing noise would disturb the old man in the room. Cronin was a very outspoken type of person. He walked into the room and spoke to the old man; asking him how he felt. "Oh, I'm going to die!" he answered. "Well" said Cronin, "and what are you afraid of, you cowardly devil?"

A tinker and a pugilist met and fought. the tinker succeeded in beating the pugilist, but did not consider that a great feat, because he was not aware that his opponent was a trained boxer. On the next occasion on which they met they fought again and the tinker easily beat him. Soon afterward somebody

Patrick O'Connor came to Greeves from Cnoc na Corra about 1906. He is a labourer and got married there.
Connors, a black smith, came to Greeves from Lománaugh in 1906. He owns a forge in the townland, near the road. Eugene Clifford bought a haggard in Greeves in 1937 and built a dwellling-house. He comes from Doire Liath. Patrick Walsh, who sold his farm to Thompson in Lománaugh, came to live in Greeves, and married a widow there in 1934. He was about 64 and she about 55. Robert Keane, another settler in Greeves, came from Sally's cross, near Kanturk, in 1936. he married a girl named O'Connor. Batt Mahony, a carpenter, settled in Greeves about twenty

A person describing some fright which he had got is often heard to say — "I was putting from me." Informant does not understand the meaning of that saying.

A kind of curse often used by some people is — "Glass legs to your chickens!" Informant does not know what it means, or what its results were intended to be.
Some people also say — "High hanging to you on a windy day!" by way of a curse. "Bad cider to you!" is a very common expression in this district, also — "Bad scran to you!" The old people often said — "Ciach ort!" Informant remembers that, on one occasion, an old man said to an old woman who was "chewing the rag" — "There's a deínieas (?) in you!"

Informant caught a mouse on one occasion and a neighbour, in whose company he was at the time, advised him to stick a pin in the mouse's tail and then allow it to escape. Should he see the same mouse again (on another occasion), then the first girl he met afterwards would be his future wife. Informant did stick the pin in the mouse's tail and then left it off, but he did not see the mouse of the pin again.

A woman in Lománaugh, who had a sore finger, asked a little boy in the locality to catch a dormouse and bring it to her. Informants father warned the little boy not to do so, and he did not. Informant believes she intended to work some charm by means of the dormouse, evidently to heal the finger.

A man who lived in the townland of Lománaugh, was mentally unbalanced. At times he was almost uncontrollable. One person suggested giving him a drink of the water in which a mouse had been boiled, as a remedy. Informant does not know if they did so.

years ago. He is a native of Conna, near Yongbal.
Tim Mulcahy built a house in Greeves in 1936. He came to the district in 1933, and hails from Cnoc na [?], at the northern side of Boherbue parish. Mike Drew, a carpenter, came to Greeves about forty years ago. He had previously been living in the village.

Patrick O'Connor came to Greeves from Cnoc na Corra about 1906. He is a labourer and got married there.
Connors, a black smith, came to Greeves from Lománaugh in 1906. He owns a forge in the townland, near the road. [?] Clifford bought a haggard in Greeves in 1937 and built a dwellling-house. He comes from [?]. Patrick Walsh, who sold his farm to Thompson in Lománaugh, came to live in Greeves, and married a widow there in 1934. He was about 64 and she about 55. Robert Keane, another settler in Greeves, came from Sally's cross, near Kanturk, in 1936. he married a girl named O'Connor. Batt Mahony, a carpenter, settled in Greeves about twenty

For some time, Dave spent many years in the United States.
Michael Brosnam bought a farm in Doire Liath about the year 1930. He is a native of Rock Chapel district. John Linehan procured a cottage in the townland in 1912. He came from the neighbouring townland of Lománaugh. Batt O'Connor is a labourer who got another cottage in Doire Liath in 1911. He came from the townland of Ruhill.

The Cronins bought Moynihan's farm in Doire Liath, about 27 years ago. They came from Túirín.
Dave Connell (known as one of the Pucks) brought a small farm in Doire Liath in 1910. He cameos from Cnuicín a' Churraig, near Kiskeam, where his farmer had been a dairyman

from Glaise Caoirlín, also in the parish of Boherbue, in 1914. He is also a shoemaker.
John Cusack, a labourer, also lives in Lománaugh. He came from Lissrobin (Boherbue parish) 27 years ago. William Keeffe is a farmer who lives at the western side of Lománaugh. He came from Túirín Dubh (Ballydesmond) in 1926. Mannix, a carpenter who lives in Lománaugh, came from Castlemagner in 1926. Another man named O'Keeffe, who lives in the same townland, came from Árd na Gaoithe (in Cullen) about one year ago. He isan auctioneer and cow-testing supervisor and lives at Lománaugh cross. Jim Hickey, a labourer who lives in Lománaugh came from the neighbouring townland of Doire Liath in 1929. Thade Murphy, a labourer, came to Lománaugh in 1910.

Michael Thompson runs a small farm in Lománaugh. He is a native of Churchtown, near Buttevant, and came to Lománaugh about three years ago.
Dan Leary also owns a small farm in the same townland. He came from Olla in Ballydesmond parish and is settled in Lománaugh for the past 41 years. Another farmer in Lománaugh named Michael Murphy, came

horse. They cut the turf as early in the season as was possible, saved it and ricket it, and later, carted it to Kanturk, Buttevant and Mallow, where it was sold. That was before the Dromagh colleries got under way.
It is somewhere about four hundred years since coal was first discovered there. It was then found near the surface of the ground. Derrynagree supplied the places mentioned with firing for centuries. Crafts and trades of different kinds were carried on in Derrynagree. A Lyne family lived there : one was a blacksmith, another a wheelwright — he made flax-wheels and spinning-wheels. There was another blacksmith named Andy Rourke. There was a lot of iron-work in a flax-wheel. It was worked with the foot. A spindle ran through the main-wheel. The wheel was about twenty-eight inches in diameter. Rourke made them and he was a noted tradesman. There were several shebeens in the vicinity and informant remembers one of them. They used to bring stout from town (Mill street) and sell it there. Rows of houses reached down into the townland of Keale on two sides, and along a place called the Mall. Informant remembers fifty such houses, of which there

by his house saw smoke issuing from the chimney, and noticed several hungry hens and ducks near the house. It was then found that one rick of turf had be bought by several different people. Each of them had paid Coughlan for the rick. Other instances of the same kind became apparent in the course of a few days. During this time a horse and crib arrived at Coughlan's house and all his effects were carted away. Then the bothán was entered by some of the neighbours but there was nobody before them. A large iron pipe was found in the hearth. It was stuffed with smouldering turf from which smoke was issuing through the chimney. No trace of Coughlan was ever found afterwards. Altogether twenty head of cattle had disappeared from the district. Suddenly — but too late — it had dawned on the people of the locality that Coughlan was not altogether an honest man. He had proved himself a hypocrite of great cleverness and ability.
The half sovereign which he had picked up in the mud had, of course, been placed there by himself. An the extra quarter of tea had not been bought from Guerin!

uncle was a Canon in Waterford. Couglan bought some bog and proceeded to cut and save the turf. One day while he was up the hill he noticed some neighbour's cattle in a cornfield. The neighbour in question was Philpott and he was working in a field not far away. Coughlan ran towards him and told him that he had seen his cows in the cornfield. Pilpott ran to turn them out, leaving his coat and vest on the fence. Coughlan followed him part of the ways, and on Philpott's return, handed him the coat and vest. Philpott afterwards declared that he had no less than forty-five pounds in one of the pockets and that it was untouched.
Coughlan made up his turf for sale and he went round to some of the neighbours in October and sold ricks of turf to several people. Some did not pay him for some time but he did not press the matter. Father Mc Mahon had two yearling heifers and he provided some grass for them. Philpott had several dry cattle. One day Philpott missed some of his cattle. Others in the locality also missed some cattle. Father Mc Mahon's two heifers had disappeared also. No trace of Coughlan was seen, but somebody who passed

out after Mass and they set out for home. When they reached the western end of the village Coughlan suddenly turned and picked up a gold half-sovereign from a heap of mud on the roadside. He showed it to the others and they talked about it for awhile. Coughlan approached the priest and gave him the coin. The priest advertised it on the following Sunday but no owner was found. Then Coughlan suggested that it might be used as a Mass offering for the dead and this was done.
At that time Jer Guerin owned a small shop at Lománach cross. Mrs. Coughlan came to the shop and asked for a quarter lb. of tea. She got it and paid for it and returned home. She came back again in a short time, bringing the same package, and asked Guerin to weigh it. He did so and found that it weighed half a pound. He took back half of it and was very loud in his praise of Mrs. Coughlan and her honesty. Very few people would be found to do what she had done, because the mistake had been in her favour. Father Mc Mahon, who was parish priest at the time, declared that Coughlan was a very honest man. Mrs. Coughlan told a few people that her

In September, 1865, a man named Coughlan, together with his wife and son — the latter aged about three years — came to the townland of Lománach. He was a complete stranger in the locality. Nobody knew him, or the sky over him, and they knew just as little about his business. He looked about for some place in which to reside and was fortunate enough to find an old house back in the glen in which there was nobody living and he established himself there. He came to be known as a very handy man — he could stack corn and cut turf and turn his hand to anything. A Mission was begun in Boherbue about fourteen days after Coughlan's arrival, and he attended the Mission. There were several houses in Lománach at that time. One night, on his way home from the Mission he rushed into one of the houses in question in a state of fright, and he declared that there were ghosts in the locality. He asked for somebody to accompany him home and somebody did so. On the first of November he came to first Mass in Boherbue. The road had been freshly brushed. Coughlan and a few others came

Rahilly of Coolcloher was greatly afraid of ghosts. He often travelled about at night but liked to be in company with somebody. Horse-drawn hearses were in use 45 or 50 years ago and they often broke down on the road. It so happened that, on a certain night, a hearse bringing a corpse from Millstreet to Clonfert broke down on the way back to Millsteet. One of the wheels fell out and the hearse was moved into

the dyke. It was on the night of the 4th of January and the Millstreet pig-market was to be held on the following day. Rahilly and another man were returning home and they remained talking at a cross-road for some time. Then they separated and Rahilly came along alone. His hair stood on end when, on rounding a bend in the road, he saw a hearse in the dyke. He sat on a stone some distance away and remained there for a long time, staring at the hearse in awe. Then he recovered a little and made his way home. He as more dead than alive then. His father was up because he had some pigs forthe market and he was awaiting the return of his son. The latter said nothing about what he had seen because he ws convinced that it was nothing natural and he didn't want to upset his father. Both of the started for the fair, one walking at each side of the road. The son was at the side of the road wat which he had seen the hearse and he kept a sharp lookout. When they rounded the bend he saw it again but his father did not notice it — being on the other side. The sone was more than ever convinced that it was a phantom hearse.

Rabilly of Coolcloher was greatly afraid of ghosts. He often travelled about at night but liked to be in company with somebody. Horse-drawn hearses were in use 45 or 50 years ago and they often broke down on the road. It so happened that, on a certain night, a hearse bringing a corpse from Millstrut to Clonfert broke down on the way back to Millstrut. One of the wheels fell out and the hearse was moved into

of learning how they got on. To his amazement he found them in a traffic jam hear Sutton's. They were wedged between several coal-trucks and O'Keeffe was inclinded to fight his way out. They were released and they proceeded to the Union. The coffin containing the remains of "Napoleon" was brought out and put into the hearse. Then they started for home. They came to Kanturk, and hadn't met Fitzgerald anywhere. They spent some time drinking at Kanturk and then they headed for Boher bue where they arrived in the dead of night. "Napoleon" was buried in the graveyard at Cullen on the following day. That was towards the end of the year 1910.

A hearse drawn by horses was provided and two men were detailed to go to Cork for the corpse. One was O'Keeffe and the other was Cronin. They set out about nightfall and headed for Cork. Fitzgerald from Lissrobin had already reached Cork but the two men in question had made no arrangements to meet him in the city. As a matter of fact they knew little or nothing about the city. They arrived there, and a man from this locality, who was employed at Daly's, met them accidentally on the street. They were already enquiring as to the whereabouts of the corpse of Napoleon, to the amazement of a large crowd who followed them. The only answer they received was that Napoleon had died many years ago, in exile. That only annoyed them all the more. Daly's employee came up to them and asked them what they wanted. They told him that "Napoleon" was dead, somewhere in the city, and that they had been sent there to bring home the corpse. He directed them to the Union in the Southern Road, advising them to follow the tram tracks. They proceeded down the South Mall and Cronin returned to his work. In the evening he decided to go down to the Union, with the intention

There was a man named Fitzgerald who lived in this locality years ago. For some reason or other he was nicknamed Napoleon. His father ws a butter-buyer in Cork city. Napoleon, who was in failing health, was removed to the Union in Cork, where he died some time afterwards. His first cousins in this locality got word of his death. They lived in Lissrobin.

North-east of Kiskeam, at a place called Ré an Dalláin, there is a huge boulder which stands about six feet high. It is about four feet wide and four feet thick. It is situated in a field, about twenty yards from the fence, and convenient to a passage which leads to three farmers' houses. There are no other rocks or stones of any consequence about the place. The boulder in question bears marks which resemble the imprint of fingers, and the old people used to say that the boulder was brought by a giant, from Caher barna mountain.

There was a family of Sullivans who lived atthe western side of the road in Cool Cloher. Only two members of that family escaped. The parents and other members died as a result of the Famine. The boy and girl who escaped made their way on foot to Cobh and took advantage of the Free Emigration facilities to go to Australia. The girl died on board the vessel and the brother succeeded in reaching Australia.

Another family which got wiped out at that time were the Leonards, who lived at the top of Coolcloher hill. Most of the bodies were taken away in carts and buried without coffins.

Michael Scully's coffin consisted of a few boards which were rudely tacked together.

His name was Michael Scully and the field which he owned is still known as Scully's Field.

During the time of the Famine close on twenty families were wiped out in Cool cloher and the neighbourhood. There was one man named Scully who owned a bit of land consisting of about two and a half Irish acres, and he and his family lived in a little cabin. That was at the highest point in the townland of Cool cloher. Traces of the old mud walls can be found there still. There is a square of from six to ten feet and nothing ever grew on that patch since, although it was often well manured. Scully had seven children. One was a baby at that time. The baby and another child died in 1846. Two others died at Christmas of that year. The mother died in the following spring. Finally, only the father was left and he forsook the cabin altogether. He provided caisear bhán, chopped it up, and used it as food. He had nothing else to live on as his supply of potatoes had run out long before. He had planted half a field of potatoes but of course they came to nothing. He was found dead at the side of a fence on the 24th of July, 1847. He was almost naked.

It was a wet morning — the 6th of December, 1837 — but the day cleared up about noon. Desmond then went out and found that the bog was already on the move. He had mounted the rick of hay when he noticed this. He jumped off again and ran into the house to tell the news. At first they only laughed and refused to come out and see for themselves. But they soon found out the truth of the matter because the bog moved eastwards and began to emit a roar like thunder. It proceeded along the low ground between Doire Gallan and Liss meal cummin, following the course of the stream into Brógín. At a place called Pall, about two acres of the bog, six feet in depth, fell away from the rest, and remained there. Turf was later cut and saved there. The remainder went along into the Alloa river, sweeping away the small bridge and gullets which lay in the path. It reached the Black water and traces of it remained along the river as far as Mallow. It continued on its course until, finally, it reached the Atlantic.
The bog at Doire Íseal was a very good one before that time. No part of the bog which removed had been cut previously. People said that the part which removed

reached a depth of one hundred feet, and nothing was left but the mud and rocks underneath.
There was a fall in two directions from the bog — eastwards and westwards. A kind of lake formed in the site of the bog but it did not remain longer than twelve months. The land closed in to a certain extent. Yet, the turf that remained in that area was never so good again. Old people often referred to that. It appeared that the turf underwent some process which interfered with the quality of it. Two members of the Long field family happened to be shooting on the bog when it began to move. They were accompanied by a game keeper name Linehan. They rushed towards a sally patch of ground and held on to that. They succeeded in getting off safely at Doire Gallan. Nine or ten head of cattle belonging ot a man named Leary, were also on the bog at the time. No trace of them was ever found afterwards. Informant, in his young days, used to hear old people refer to it as the Runaway Bog. But the hill of other days became a hollow and the view was completed altered. The accumulation of water underneath was undoubtedly responsible for the occurrence.

A bog situated between Bally houlihan and Dorena Móna removed on the 6th of December, 1837. The townland in question is Dore Íseal. Before that time a large hill existed there and there was no possibility of seeing anything at the other side. Thade Collins, a farmer, lived nearby. He hired a man named Desmond for the purpose of thatching a rick of hay. A young fellow named Clifford assisted Desmond. Desmond was up on the rick and he said to Clifford: "The bog looks higher today that it looked yesterday." Clifford took very little notice of the statement, as it did not seem atall likely that the bog could either rise or fall. Desmond had noticed it and, now and again, he looked towards the bog. After awhile he said - "I think the bog is rising." Clifford thought he was getting silly. In the evening they went to supper and Desmond spoke of the bog and what he had noticed. But they all began to laugh at him and make fun of what he had said. On the following day Desmond came to finish the thatching. He declared that the bog was still rising. They all laughed at him and paid no attention to the water.

It was a wet morning — the 6th of December, 1837 — but the day cleared up about noon. Desmond then went out and found that the bog was already on the move. He had mounted the rick of hay when he noticed this. He jumped off again and ran into the house to tell the news. At first they only laughed and refused to come out and see for themselves. But they soon found out the truth of the matter because the bog moved eastwards and began to emit a roar like thunder. It proceeded along the low ground between Dore Gallan and Liss meal cummin, following the course of the stream into Brógín. At a place called Pall, about two acres of the bog, six feet in depth, fell away from the rest, and remained there. Turf was later cut and saved there. The remainder went along into the Alloa river, sweeping away the small bridge and gullets which lay in the path. It reached the Black water and traces of it remained along the river as far as Mallow. It continued on its course until, finally, it reached the Atlantic.
The bog at Dore Íseal was a very good one before that time. No part of the bog which removed had been cut previously. People said that the part which removed

A bog situated between Bally houlihan and Dorena Móna removed on the 6th of December, 1887. The townland in question is Dore Íseal. Before that time a large hill existed there and there was no possibility of seeing anything at the other side. Thade Collins, a farmer, lived nearby. He hired a man named Desmond for the purpose of thatching a rick of hay. A young fellow named Clifford assisted Desmond. Desmond was up on the rick and he said to Clifford: "The bog looks higher today that it looked yesterday." Clifford took very little notice of the statement, as it did not seem atall likely that the bog could either rise or fall. Desmond had noticed it and, now and again, he looked towards the bog. After awhile he said - "I think the bog is rising." Clifford thought he was getting silly. In the evening they went to supper and Desmond spoke of the bog and what he had noticed. But they all began to laugh at him and make fun of what he had said. On the following day Desmond came to finish the thatching. He declared that the bog was still rising. They all laughed at him and paid no attention to the water.

Formerly, when an old person lost a tooth, it should be taken to the graveyard and buried in the appropriate grave. Old women also insisted on doing this. Usually they got some friend to carry the tooth to the graveyard and deposit it there.
People would not cut their finger or toe-nails on Sunday. There was no special day for doing so. When the nails were pared the cuttings were thrown behind the fire. They then claimed tht they would not suffer from corns (because the nails had been put behind the fire). People were also very careful about their hair. They would not allow it to be burned after a hair-cut but taken up carefully, rolled in a rag, and stuck into a hole in the wall. That custom applied to men and women. They believed they should return and pick up the hair after death.

when allowed to season before threshing. When threshed too soon the grain is too soft and unreliable.

The old horse-threshing machines date back for about one hundred years. Still the most up-to-date threshers now available are all on the same principle. The old people would not thresh the grain until the frost set in. They cut it (corn) and allowed the grain to season well. They made it up in stacks. Then they waited until the apples fell off the trees and the potatoes parted from the stalks in the earth. They said it was then natural for the grain to part from the stalk of corn and so they threshed it. Informant's experience is that grain improves considerably

The hand querns were of light brown stone. The top stone revolved on the one underneath, which of course was stationary. There was a hole in each stone. The hole in the upper one was larger that the other. An oak stick was driven into the holes. The hole extended about to the edge of the stone and the round stick was to represent a handle. The quern was put on a table and the stick (and stone) twisted round. Grinding is still on that principle.

Water wheels are in existence for about three hundred years, and it is said that the water-wheel was first invented by a woman. The original one was a timber structure. The old people at the time made big ponds near the mill-wheel, capable of containing thousands of gallons of water. One man who was in the business, and who had no education whatever, could estimate the horse-power of any stream
The mill-stone, of course, should be properly dressed and balanced. In fact this should be done twice a year — at the beginning of the season and again at Christmas. The lower one was stationary while the top one revolved. The water in the pond was stopped when the mill was not working. It did about eight hours work and got sixteen hours to refill. The timber mill-wheel was at its best when its diameter was twenty feet. It was supposed that a pair of heavy mill-wheels took twenty horse power to turn them. A rapid stream to turn them should be one foot deep and five feet wide.

The townland of Cool cloher belongs to the rated parish of Cullen. No townland named Cullen exists and the village of Cullen is in the townland of Mullach Ruadh. Informant's grandfather had a good knowledge of Irish and he used to say that the townland of Cool cloher was named after the fort in informant's farm. As already stated elsewhere, the fort had two stone parapets which were very high. The fort is atthe corner of a field and joining the road.

returned. They were then called ot Cobh and they sailed away. Several left Derrynagree at the time of the Garibaldi war. Some went to fight for the Pope — including the Lynes and the Rourkes. No member of the two families in question now remains. The Kellehers also left at that time. The last member of the Papal Brigade lived in Killarney. He died about 1930. His name was Daniel Lyne. He managed to get some job in Killarney, after his return to Ireland.

Emigration from Derrynagree took place on a large scale. There was then free emigration to different countries. Several went to Australia, and their fare was paid. It was then very easy to emigrate : those wishing to do so got forms which they filled up and

But even at that time, the old people used to say that Meall had reduced greatly, that it was nothing like the old times. It had been falling away for one hundred years or so.
The people worked at turf and coal and also made a mixture called Pindy : this was made up of coal and colum which had been broken up and wet with water. It was tempered and made into balls which resembled a boll in size and appearance. They were put out under the sun and allowed to dry for about forty-eight hours. One was placed in the fire late at night (when going to bed). That would keep the fire for the night. Several of the coal or colum pits can still be seen, ranging from the colliery steeple to a place called Coalpits near Dooneen.

An old woman huckster lived there long ago and she was known as Mary Dan Tom. She didn't get on very well there. There was much faction-fighting, especially on St. Stephen's day.
Hundreds of years ago blackmsmiths, shoemakers, carpenters, broom-makers, and other tradesmen lived there. There was a family of Buckleys — known as Batten and Squabs. They made baskets, and made brooms from birch trees and besom. Cowpers and tailors also lived there. A thatched chapel was built there after the old chapel had been burned down in Skeagh. That remained there for a long time, and then the present chapel was begun in 1820 by Father Fitzmaurice. It was completed in 1829. Only a few houses now remain in the village of Derrynagree. It could be said that scarcely any other place fell to such a great extent. The sites of old houses can still be seen here and there. Many of the old dwellings were converted into stalls and stables, etc. Only five houses are now inhabited. There were eleven in informant's school-days. Across in Keale, at a place called Meall, there were eight houses at that time. The number is since reduced to four.

are sixty and seventy years old now, and there is only one boy likely to get married and keep up the name. He is a carpenter and about thirty years of age. He is a good tradesman. Anyway, there will be but few O'Sheas in the course of ten or fifteen years.
A hedge-school was conducted in Derrynagree long ago in the winter. The present National school was built in 1858. It is dated 1860, because an addition was built in 1859 and the building was completed in 1860. The townland about the village is named Derrynagree. The O'Sheas owned the townland : some owned the grass of a few cows, others had one cow and a haggard, and so on. It was a noted place for hucksters who bought eggs and sold candles, salt and other things. Still it is a curious Jack that nobody prospered there at any time. In late years a trained business-man — who had served his time to the drapery business in Macroon — began business in Derrynagree. But his business went down. Shaughnessy built the creamery in 1898, and a large supply of milk was delivered there. Still no other business got on its feet there, although the nearest town is five miles distant.

is no trace to-day. Only one labourer's cottage has been built to replace them. There was a public-house just outside the wall of Derrynagree chapel. This was an awful place on Sunday nights : faction fights took place there regularly and several people were knocked out from time to time. The parties gave out and accepted challenges, and they arrived at the public-house armed with sticks of blackthorn. The Driscolls were leaders of one party. The other was made up of Kellehers, Keeffes and some others. They were all very spiteful. Each party refrained from dealings of any kind with the other. A member of one party would not marry the relative of a member of the opposite party, and so one.
The public-house was held by the same owners until 1882. It was then sold for debt. Their decendants — the O'Sheas — are still there but that family is fast becoming extinct. At one time there were about twenty five families of the O'Sheas in that area. At present the number is about five. There was Big Matt and Small Matt, Big Den and Small Den, and other names of that kind to distinguish them. Then they began to fall away and that continues still. Some members

horse. They cut the turf as early in the season as was possible, saved it and ricket it, and later, carted it to Kanturk, Butterant and Mallow, where it was sold. That was before the Dromagh colleries got under way.
It is somewhere about four hundred years since coal was first discovered there. It was then found near the surface of the ground. Derrynagree supplied the places mentioned with firing for centuries. Crafts and trades of different kinds were carried on in Derrynagree. A Lyne family lived there : one was a blacksmith, another a wheelwright — he made flax-wheels and spinning-wheels. There was another blacksmith named Andy Rourke. There was a lot of iron-work in a flax-wheel. It was worked with the foot. A spindle ran through the main-wheel. The wheel was about twenty-eight inches in diameter. Rourke made them and he was a noted tradesman. There were several shebeens in the vicinity and informant remembers one of them. They used to bring stout from town (Mill street) and sell it there. Rows of houses reached down into the townland of Keale on two sides, and along a place called the Mall. Informant remembers fifty such houses, of which there

There were several hovels in and around Derrynagree one hundred years ago. The population of the place was very high up to the time of the Famine. Boys were very plentiful there & they were round the bounds of Islandahill, Mothah and Claon Ráth, Mín Sgeithe and Gurrane. There is much sowing of turf in Tower to-day but it is nothing like the amount of work which was being done in Derrynagree two hundred years ago. Almost every person in the locality owned a mule, jennet or

A person can usually be judged by the way he cares animals. If he is rough and unkind to them it goes to show that he is rough and unkind in his ways. It is a very bad sign of anybody to ill-treat animals, especially horses, donkeys and cows, because they are so useful.
Children take to some people and are found to dislike others greatly. It is said that there can be nothing bad or vicious in a persone to whom a child takes.

Neither should there be too much talk of, or fault-finding of other people's children, especially by those who are yet to marry. The old people would say– "Well, they might have their own children." Or "Something might happen to their own children and they should be careful." Warnings of that kind were often given out.
Too much pride was said to bring poverty. "He might be a poor man yet. He can look down on others now, but he is not sure of being in that position always."

There was a certain woman who often stuck out her tongue at people, in mockery. She was always mocking somebody. This was considered a very wrong thing to do. One of her children (afterwards born) turned out to be a very mopish child.
Too much mocking or laughing at other people should be avoided. When this was indulged in the old people would say– "You should walk easy" — meaning to be careful. Reflections should not be cast on other people.

It is said that some people are born under a lucky star. Their career is always attended by luck. It is said that those born in the harvest-time have a good harvest: that is they will always have plenty. "You're a spring-chicken:" this is sometimes said to a person who was born in spring time.
Sometimes it would be said of a girl who is lively and vigorous– "She has her own and her children's share" (of life and vigour.).

When a person went to town and bought an article which afterwards gave no satisfaction he said– "I didn't bless myself that day."
It was supposed that there were some days when a person was lucky and other days when he was unlucky. For instance there would be ceretain days when a woman would break cups and saucers. Some person would say, by way of explanation, that she got out of the wrong side of the bed in the morning. There are certain people who have no luck with horses. Their horses die, or injure a limb, or otherwise become unfit for work. A person going out to train a colt would not like to meet a pony woman on the way. It would be considered very unlucky.An oven which does not hang properly (it falls to one side) is said to have a leath-theann.

A certain woman said– "Well wear." to a man who had just put on a new suit of clothes. That day he went to a race-meeting and broke his leg.

Green garments were not favoured by the old people. It was supposed to be unlucky — or to bring death. A girl who provided a bottle — green frock, and wore it, died soon afterwards. The dislike of green garments still pervails. There are certain things — garments, kettles, pots, etc. with which a person would have no luck — and for no apparent reason. A pot would be bought and would give no satisfaction. It might fall and become damaged, time after time, until if finally became useless. A person would be heard to say– "I hadn't a day's luck with that since I got it!" The same would apply to other things.

When a search was being made for the body of a person drowned in a river, a sheaf of oats and a blessed candle were often used. Informant believes that the sheaf of oats was blessed by the priest. It was said that the body would be located by means of this: the sheaf would rest over the body.

In a room where several children are assembled (a school room for instance) there is a constant murmur. But, it sometimes happens that, just for an instant there is complete calm and silence — for no apparent reason. When this happened a certain woman used to say– "Angels passing!"

People say– "If you've born to be hanged you'll never be drowned." Informant was cycling along a very dangerous road on one occasion and the brakes failed to work. But she managed to get off safely. An old man who came along, and to whom she explained the matter, declared that she would never be killed as a result of an accident.

notice of this says– "A penny for your thoughts!" Usually, the gazer's mind has been a complete blank at the time.

Sometimes a person stares into the fire or out of the window, with a dreamy gaze. Some person who takes

Certain places, especially houses, are said to be unlucky. Some dwelling-houses were said to have been built on an old pathway, with the results that nobody could live in them. Strange noises would be heard, or there would be much ill-luck, with the result that the occupants should leave.

When a person enters a house while somebody in the house is speaking of him, someone says (jokingly): "Speak of the devil and he'll appear." Also– "Speak of the angels and you'll hear the flutter of their wings."

Also, when a priest cures a person it is said that he (priest) or his relations, must suffer, as a result.

In families the mother is said to prefer sons, and father is said to prefer daughters. Informant believes that that is usually the case.

A mole in the sole of a person's foot is said to mean that he is destined to travel much. A mole near the eye is said to bring luck. "You have a lucky mole on your eye." A space between the two front upper teeth is also said to bring luck.

When one member of the family is very lucky it is said that he may take the luck from the others. That would mean that they would suffer, as a result.

darker in colour — then it would be said that the future husband (wife) would be dark. Also, if the initials brightened it would indicated that the husband or wife would be fair-haired.

When the life line on a person's hand stopped short halfways it was said to mean a short life. Many people believed in this, as well as in cup-reading and card-reading. Cup-reading meant the reading of the tea-leaves which remained in the tea-cup. It was said that figures and letters could be traced in them.
Fortunes were sometimes read in the fire. A person would be heard to say– "I thought I saw a funeral in the fire." on looking into the fire he would imagine he saw a line of horses and carts travelling in one direction. That would indicate a funeral. Initials might also be seen in the fire. They would be read for a boy or a girl of marriageable age, to show what the future husband or wife was to be like. The initials might

The old people had a great veneration for trees which had been planted by their fore fathers. They wouldn't cut them down or interfere with them in any way, even when this was required for one reason or another.

When a person liked a certain flower, cared and tended it, and the admirer died, it was said that the flower would also die (wither away). Informant, however, can give no instance in support of the belief.

The old people were greatly afraid of being cursed by somebody. Cursing was very common in the old days. The reason for this was that the people had no other weapon which they could use when they were wronged. Landlords, agents, etc. were often cursed by the tenants and the curse was richly deserved. A widow's curse was especially bad and dreaded greatly. It was said that orphans should be shielded, and any wrong done to an orphan was considered an awful crime. As a rule orphans were suppsed to be attended by much luck during their career.
The sins of parents were said to be visited on the children. This was a very common belief.

At card playing or pitching (buttons or money) a player sometimes lost all. If somebody gave him a stake it was supposed that his luck would change and he would begin to win. People had great faith in this, and it very often proved a success.

"A child is a very bad housekeeper." It was also pointed out that a child could not be expected to stay alone for any length of time. This meant that some other member of the family (grown up) would soon follow the child. When this occurred people were heard to say — "Didn't he (she) send the child housekeeping!" It would not matter if a grown person had been buried there first; but, as a rule, people were reluctant to take new graves.
The Breens of Knocknagree gave land for a new graveyard as people said — "They gave it and some one of them will soon be going to it." As a matter of fact one of the Breen family was the first to be buried there!

It was considered very unlucky when a child was the first to be buried in a new grave. It was said that a child should not be left there as house keeper.

A person who was "putting on airs" and "aping the big fellow" was the subject of sarcastic remarks. "I saw x to-day, and he had a watch and chain across his breast — you'd think he was Gorman of Meall!" The latter ws a farmer of considerable means "A manly sorthán" meant an "upstart" : a person who "thinks he is something".

It was considered a bad sign to hear the cuckoo for the first time in the season "in your poll" (when the cuckoo is somewhere behind). It was a good sign when one heard her with the right ear, and a bad sign when one heard her with the left ear.

In the month of July potatoes became scarce and an effort was made to spare them: bread was eaten instead. Cakes were made from rice fine meal, which was mixed with flour. Very little brown flour was available at that time.
The old potatoes were called staigíns or staigíní. "They're in staigíns" was a common expression. They grew long stems and the children were sent to stem the potatoes. Cabbage was not used to any great extent to replace potatoes as a food. A little butter was put through the meal and flour from which bread was made. The bread tastes well. Stirrabout was sometimes made. Indian meal was used for this purpose, and a saucer of flour was mixed with it. It made very good food and nobody objected to it. Oatmeal was also used, preferably in thick milk. In later times it came to be used in tea. It was generally used in the raw state, but it was sometimes cooked in milk and water. It was a strong food.

Informant's mother used to say that it was not right to sing while eating. Young people often do so. It often happens that, during their meals, they suddenly think of some song which appeals to them and they sing a few lines of it. Informant does not know why her mother condemned it, but it may have something to do with the danger of choking.

A person who goes into a strange church for the first time is supposed to get his wish. As a rule people like to visit a strange church and pray for awhile.
When the soles of a person's foot becomes itchy it is said that he is to walk on strange ground.

In olden times salmon were plentiful between November and Christmas. This wasn't the proper season but the fish was then used by many people and the bones nearly choked some. The fish was relished, of course.

A great storm arose on Christmas day, about twenty years ago. The draught interfered with the lighted candles on the windows, with the result that the wicks turned downwards and burned the window-sills in some cases.

The old people often talked of Oíche na Gaoithe Móire (1839) and referred to the storm, as the greatest in living memory. It swept rooves off many houses — and some said it blew the horns off the cows! It was supposed that nothing like it had ever been seen before, and it struck terror into the hearts of all those who witnessed it. They were in great terror of wind afterwards. Previously nearly all dwelling-houses had been built in high places, but after Oíche na Gaoithe Móire, nobody would build his house in a high or open place. They then built them in hollows and shaded places, to protect them from wind.
Old Thady Mickey (Cronin) of Kiskeam dreaded the wind and when a storm arose he left the house and walked about the land in great nevousness.

The old people often talked of Oíche na Gaoithe Móire (1839) and referred to the storm, as the greatest in living memory. It swept rooves off many houses — and some said it blew the horns off the cows! It was supposed that nothing like it had ever been seen before, and it struck terror into the hearts of all those who witnessed it. They were in great terror of wind afterwards. Previouslyh nearly all dwelling-houses had been built in high places, but after Oíche na Gaoithe Móire, nobody would build his house in a high or open place. They then built them in hollows and shaded places, to protect them from wind.
Old Thady Mickey (Cronin) of Kiskeam dreaded the wind and when a storm arose he left the house and walked about the land in great nevousness.

People would much rather see a magpie on their right than on their left. "One to the right is better than two to the left" is an old saying, in connection with magpies. It is a bad omen when it appears on the left. One for sorrow, two for joy, three for a wedding, and four for a wake," was another saying.
Some used to say that the magpie first made its appearance in this country on the day following [?] Gaoithe [?], early in 1839. It does not belong to Ireland.

A man named Guiney (pronounced Giní) of Bán an Doill, married a sister to Gorman of Meath. The Guineys originally came from the Brosna direction. Informant's grandmother was one of them.

a farm in Ballyhoulihan, owned by the McSweeneys, was called Changetown by them. They were Catholics, but they always followed the "big people" and copied their methods.

Informant never heard of any Irish name for Acres (near Newmarket). The townland of Bán an Doill was anglicised "Limefield" by somebody, and is known by that name. Sionnach Cross (near Rathmore) has been called "Shinna" by some, in recent years.

A certain man, who owned a hackney-car, said he liked to drive some people and hated to drive others. He had found, he said, that he had luck when he drove some, and a run of ill-luck when he drove others. For instance, something would go wrong with the motor-car.
Informant went on holidays, on one occasion, with a certain person, and she had no luck while she was away. She could not help thinking about it, and coming to the conclusioin that the other woman had something to do with it. It is also noticeable that on certain days a person will be unlucky. Informant has noticed that on a day when something goes wrong, it will be found in the evening that several things have gone wrong.

People had an idea that when a neighbour came to their well for water (having left some other well), they came for no good purpose, and they would not like it to happen. Informant remembers a certain woman who had been taking water at a particular well, and came to a well owned by a neighbour. She carried some water and they said it wasn't anything good that brought her.

Some people's hansel was said to be very lucky. "Your hansel is very lucky" — was often said to a person. In fact it was as often said to informant. Some shopkeepers would be delighted when she came into their shops to buy an article, or garment. They would like her to buy the first one of a number of articles, or garments, offered for sale. They thought it a very good beginning.

somebody was walking over his grave — because, she said, we knew nothing about the soul.
She has been dead for many years.

somebody was walking over her grave — because, she said, we knew nothing about the soul.
She has been dead for many years.

Helen Dineen (sister of the late Father Dineen), a nun, taught informant and her sister, in a preparatory school in Baggot St., Dublin. Helen Dineen was a very strange type of person: she either liked or disliked you, and formed her opinion very quickly. She was rather odd, and very few people (including the nuns) understood her. But she was rather attached to informant and her sister. She believed in fairies, piseógs, etc. She was one day sitting on a kind of stage in the class-room, and suddenly she said she had got a strange feeling that someone was looking at her. She was disturbed. There was another house opposite the school — which until then, — had been unoccupied. She looked out and saw a face in a window of the house in question, and the face was turned in her direction. She was an extremely sensitive person, and that may have, in some way, accounted for it.
She used to say that you could catch a person's eye when you continued to look at him. She did not believe in medicines, as she said that the body should heal itself. She believed it quite possible that, when a person shivers,

A man from Knocknagree went up to Cork on one occasion to get some teeth pulled. When all was over he returned to the railway station and began to think about his homeward journey. He had walked from home to Rathmore in the morning and now he began to think of the journey from Rathmore to his home in Knocknagree. Then, suddenly he thought that a certain neighbour of his might come to Rathmore for a load of meal on that day. He had no grounds for so thinking — he was just hoping he would come, because he would then get a drive home. If he happened to reach Rathmore in time. The neighbour in question had decided to go to the local forge on the day in question — and just at the moment at which the other was thinking of him in Cork, he changed his mind, and travelled to Rathmore for a load of meal. The train arrived while he was waiting and, due to curioity, he went to the station. There he met the man who had pulled his teeth, and the latter was greatly surprised to see him. He told him the whole story — and they compared notes — with the above resut. That must have been telepathy, in informant's opinion.

Informant's mother had a good supply of clothes at the time of her death. There was a poor woman in the locality and informant told her she could take the clothes. Of course she was delighted, and took them. Most of the garments however, were too big and she was reluctant to alter them. She came back to informant and explained the matter, saying she would not alter the clothes. Informant gave her full permission to alter them, which she did.

It is said when you hear a thing for the first time you will hear it again in a short time, and probably hear it for the third time. That would apply to a strange name seen in a newspaper, or heard. While it was fresh in your mind you would see or hear it again, in some other direction. "Hear a thing once and you'll hear it twice."

For instance, it would be said when two persons, who had met accidentally in Bohr bue in the morning, again met accidentally in Kiskean, later in the day.

"Speak of the devil and he'll appear." That is often said jokingly when a person who has just been spoke of enters a house. "Speak of the angels and you will hear the flutter of their wings" is also said on such an ocassion The person who had been speaking might also say - "I am glad we weren't saying anything bad about you." — because the visitor would surely have heard it.

When two person think of, or say, the same thing together one says - "Well, we'll live for another twelve months!" If there is a rumour that a certain person, who is ill, had died, and the rumour is found to be untrue, it is said that the patient will not die then, he will probably recover from that illness.

When two persons meet where they least expect, they are surprised, and one (or both) will say - "I hope we'll meet in Heaven!" It would also be said when two persons meet accidentally, several times the same day.

forerunner of a fall in the world, and therefore it was strongly condemned.
A pin or brooch which was to be handed to a person should first be stuck in wood, so that it would not break friendship or do any harm of that nature. The pin or brooch could be compared to the knife because it was pointed.

A person might say - "Thank God nobody ever called me out of my name!" Immediately another would say - "Touch wood!" The first should then touch a chair or table with his hand, so that nothing bad would follow his statement. There was an idea that a reference of the kind mentioned was dangerous, as something might then occur to clash with it. There was an ideat that pride was the

A person should not be presented with a knife as it was said to cut the friendship. People would not like to get such a present.
Very often, when a person asked for a knife, it was placed on the table for him to take it — and not handed directly to him, fearing it might cut the friendship.

When a knife or fork falls it means that visitors should be expected.
People did not like to spill salt. A person was often heard to say - "I suppose I won't have any luck for the day — I spilled salt!"

It was said that forts should not be interferred with. That meant that they should not be torn up. Mick Thade (Cronin) had some forts on his land, in Kiskean. They were small ones but he was afraid to interfere with them or plough them up. His brother, Father Maurice Cronin, returned home from America and he ploughed the forts. Informant did not hear that anything happened to him as a result. But people did not like it. It was said that you should not make a law or break a law.

People spat on water in which another person had already washed his hands, before proceeding to wash their own. That was done to prevent a row. It was said to break the spell. Also, if a person dropped a glove, or an umbrella, or a hat, another would pick it up and hand it back. That would also be done to break the spell. It would be considered unlucky for the owner to pick it up.

Certain prayers were said for the prevention of nightmares.

Nightmares were fairly common long ago. Children often suffered from them and sometimes elderly people. Informant frequently suffered from terrible nightmares when she was a child. Her people took a rather serious view of it, when it continued. She had a great fear of the darkness. Her mother paid rounds for her at Cullen, and the nightmares became less frequent and disappeared later. It was noticeable that an overtired person was subject to nightmares. That would apply to a child or a grown-up person. Elderly people often partook of a heavy supper of meat, potatoes, and cabbage, and suffered from nightmares during the night. Late suppers were bad, of course.

There were instances in which young men or women took to their beds and wasted away, although they suffered no pain. That was considered an unnatural sickness and said to be the work of the good people. It is, of course, clear that the illness in question was tuberculosis, about which little or nothing was known. People called it a "queer sickness."

An old woman who had buried her son, maintained that he had been taken away by the fairies, or good people. "He didn't die atall," she said, "he was whipped!"
A person taken suddenly ill would be said to have got a stroke or blast. It would not be considered a natural sickness — it would be the work of the good people. In the same way a person suddenly struck down with a great pain, would be considered a victim of the fairies.

People were sometimes heard to say — "Look at my poor flower fading — tis overlooked!" They would think that the nice flower (in a window or garden) had been overlooked by somebody, because it had faded.
A reasonable or good price should not be refused for an animal. It was said to be very unlucky to refuse it. There was a danger that the animal would go bad as a result. Instances in support of this were often given in olden times, and in later times it was said of hounds. One man refused six hundred pounds for his hound. He afterwards sent it across to England, where it disappeared mysteriously.

Some people made the Sign of the Cross on their lips when they yawned. It was done with the finger. That was probably to guard against lock jaw.
People blessed themselves when the saw a flash of lightning, to save themselves from the danger to which they were exposed.

It was considered unlucky to talk too much in praise of a person or animal. The person or animal might be taken away as a result (die). Too much praise of the child brought about the same danger.

he added — "Good bless her! — fearing I might overlook her." People asked the blessing of God for animals which were very useful and not easily replaced. Dogs and cats were not included; neither were poultry (insofar as informant is aware), because they were easily replaced, and not particularly valuable, when compared with cows, horses, etc.

The old people believed that a child could be overlooked and they always insisted on saying — "God bless the child!" when a person had praised it for any reason. Of course it was necessary that the person who praised the child or admired it should say "God bless it."
Then a person who owned a good cow wouldn't like to hear too much talk about her, fearing she might be overlooked in the same way as the child. It was said that certain people had an evil eye and could harm your animal (or child) by means of the eye. Very often when a person praised a neighbours cow, horse, etc.,

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When a man got a new suit of clothes a woman was not the first person to say - "Well wear!" to him. A man should be the first to say that. It was considered unlucky when a woman said it. A tailor named Riordan, who lived in Cnoc a' bhóthrín (Kiskeam), always slapped his customer on the back, when the latter had put on his new suit, and said - "Well wear!" Then there was no danger.
The same applies to new boots, or any new wearables.

People did not like children to wear their new clothes for the first time on a Friday. It was considered unlucky. And it was considered unlucky for grown-up people to wear their new clothes, for the first time, at a funeral.

When an old man died his son wore the old man's clothes to Mass, on the following three successive Sundays. That custom is not observed now; but it was general in the old days. The clothes, of course, were nearly always ill-fitting.

[Drawing] - Farmer's house, thatched3 drawings
top - rightside label: Stable

[Drawing]

[Drawing]Thatched house — labour's house — one room and kitchen

[Drawing] - Plan

Elevation[Drawing]
Thatched House, with Ridge Board This kind of house is very common throughout the County Wexford.

[Drawing] - Plan Loft Story

[Drawing] - Plan

[Drawing]Elevation
This is a modern kind of farm house seen around Wexford. Statehouse

[Drawing] - labelled left to rightPlan
Bedroom Kitchen Fire Fire Kitchen Bedroom

at the back of the house and buried him.
When the rebellion was over the boys came back in twos and three's. One guard came this day any way and told her that her son was killed in the battle of Ross. The old woman only yoked the ass on the minute and drove all the way in the ass & car to Ross, (22 miles) and brought him back and buried him.

There was an old woman who lived in Oldtown Lane long ago.
Thwas the time of the Rebellion of '98. She had only one son and he was gone to Ross to fight against the foreigners. On day a Redcoat was passing along by her house and he went in to light his pipe. When he went up to the fire and stooped down to put the red griosach into his pipe, she came behind him with a spade and killed with one blow in the head. She brought him out

Clonmines, about two miles from Wellington Bridge, is a beautiful place.
The Bannow River flows along beside the old ruins, known as the "Seven Castles of Clonmines" A great Monastery flourished there long ago.

writing on the stone.

Baile na leachtain, or Balloughton as it is pronounced gets its name from a big leacht which is in the place.
This old leacht is situated in a field belonging to Mr. Scanlon, a protestant, about one and a half miles from the village of Carrick-on-Bannow. It stands about twelve or fourteen feet high. On one side a rude kind of Celtic cross is carved, while in another part Ogham writing. But time has about obliterated the writing and made it impossible to read. Some great chieftan is buried there, "A.. Son of B.." is all that could be made out of the

are round shaped, and between seven and ten feet high. Most of the gates are made by the local blacksmiths.

growing near it.Garlic and Honey
Garlic and honey is a great cure for sore throat. Years ago garlic was grown in several parts of every farm to prevent disease in cattle. But as farmers became more "up-to-date" they dug it up as it was supposed to injure the flavour of their butter. Nettle Sting To cure sting of an nettle place a dock leaf over sore part for a few minutes and it will be well. Piers and Gates Mostly all the piers leading into fields and bawns (farmyards)

pain or disfigurement, cut an onion in two and rub it on the warts a few times each day until the warts disappear.Houseleek
Houseleek is a cure for sore eyes. Years ago nearly everybody had it growing on top of a pier or on the house. Snails and Insects To destroy snails insects etc put a narrow line of course salt in front of wall where snails resort. When coming out at night to feed, the moment they touch the salt they die. It would be bad to use large quantities as it might kill plants or flowers

and eat a couple of stewed onions at night.Worm in the tail
To cure cattle of worm in the tail pound up some garlic (weed) and mix with salt, open the effected part of the tail with a knife, place mixture in it with cloth and bind up with twine. Nervousness For nervous complaints and weak heart eat plenty cloves of garlic. Pains For pains and Rheumatism eat plent of raw onions and drink at least two pints of spring water between meals. Warts To cure warts without

Giolltach is a common plant found everywhere. In some places tis called "brom".
To cure Dropsy boil the Gilltach (Gillteach:= sin mar a Fuaim ghtear é) and drink the juice It is also a cure for bots in horses, when it should be cut up and mixed with the food.Constipation To cure constipation drink a pint of warm water first thing in the morning

clothed himself and his family with the best and most serviceable kind of clothing
He grew his own flax and produced his own wool which he manufactured and spun into yarn to suit his requirements.

would not be available a couple of men with scythes would mow it down to the ground.
When the corn was ripe it was cut down with reaping hooks and scythes. It was then left "on the ledge", to finish ripening, for a few days, whe it was ready to stack or bring into the haggard. A man with a flail was then put in the barn where he remained for the whole winter threshing out the corn. The farmer in those days provides himself and his family with all their wants from the land He produced and lived on the best of food. He

throughout South Wexford to the present day.
Lime stone was quarried extensively and sold very cheap to the farmers who burni it in their own kilns. They then either spread it over the land in its purity; or mixed it with mould and put it it with the crop. That along with large quantities of farmyard manure and "Love" kept the land in a very rich state.Corn The corn grew so rank that when it was about six inches high a flock of sheep used be put into it for a few days to eat it down and prevent it "lodging" where sheep

furrowed, and the crops covered with shovels so that in, even very wet years the water could not remain on the crop.
When mowing machines and Binders came into use the farmer had to cease trenching the land as those machines could not work only on level fields. The land was manured in such a way that it produced much better crops than it does at present. Great amount of seaweed, or [?] was used and it was excellent manure. There was a lime kiln in every farm, which can be seen everywhere

Farmers always killed and cured their own pigs. Every farmer was an expert in curing bacon. When bacon was cured it was hung up in the chimney to dry where it would hold good for months, or years if necessary
Almost all the land of the County was tilled that time. Land that we now see growing nothing but rushes and sgeachs and in a good many cases covered with water, was all tilled. Low land was shored and trenched and kept clean It was ploughed in small ridges, which were deeply

almost extinct now.

Churning was done in most places by the "Dash Churn"
In very large places the churning was down by the aid of a horse yoked to a shaft outside the dairy. The butter was all put in ferkins, little small tubs, and sold to wholesale merchants in the towns. In those days a large number of coopers found work making pails, tubs and churns — a trade

are put to kill when a year old.
Consequently they are the richest farmers in the country. They grow beet and corn extensively and fatten large number of pigs and young cattle on their own produce. They grow the best beet in Ireland. A Bannon farmer told me recently that he considered fourteen tons of beet to the acre a poor crop. The sugar percentage is nearly always from 18% to 21% They also grow very heavy crops of wheat and bareley

calves and feed them well and have them ready for the butcher from three to twelve months old.
This practise is carried on still in the lower side of this parish of Bannon to the present day. The land there (Bannon) is extensively tilled. You would not see a half acre of waste land in the whole district. Every farmer keeps a fairly large number of cows; but if you were to travel the whole district you'd hardly find a two year old beast. They are all fed well from the time they are calved and

Every farmer kept a large number of cows, considering the large amount of land he had under tillage. For County Wexford is about the biggest tillage county in Ireland. But he kept as much smaller number of young stock then than he does at present.
The practice then was to keep

and flint, and "touch rag", or, "touch paper" by which to light his pipe.
The touch rag or touch paper was made by boiling some saltpetre and stuping a piece of rag or paper in it and drying it at, the fire. To light your pipe you had only to strike the steel & the flint together and the sparks from the flint would light the rag or paper. It often happened that a person would have no light to light the fire in the morning by neglecting to to cover up the gríosach the night before — or rake the fire as they say in

some places. Some one would have to go to a neighbouring house with a chip of straw to get some griosach and place the straw about it and get back with it as soon as possible, and had to be careful with it not to let the wind set the whole lot on fire on the way back

and flint, and "touch rag", or, "touch paper" by which to light his pipe.
The touch rag or touch paper was made by boiling some saltpetre and stuping a piece of rag or paper in it and drying it at, the fire. To light your pipe you had only to strike the steel & the flint together and the sparks from the flint would light the rag or paper. It often happened that a person would have one light to light the fire in the morning by neglecting to to cover up the gríosach the night before — or rake the fire as they say in

and simple form of light was the "shell light"
This light was made by placing some tallow or grease in a sea shell or hollowed out stone and a piece of cotton placed in the centre. When lighted made a fairly good light. The "Shell" was nearly always used as a "hob light" So accustomed were poor people to use this form of light that up to recent years people always called any sort of light, candle or lamp, "the shell"

Matches were very little used in my young days. Every man carried with him a piece of steel

in fairly large quantities, and give him all the new milk he can consume and he will be strong and robust in a few months He should be given the dried salt any way he could use it. It could be taken by itself, or, spread on bread, or any other dry food

People used always make their own candles from tallow, a practice that was carried on in some places until recent years.
Poorer people made candles from rushes — called "rush lights"

Another cheap and

Another good healer is "plantam (phantom?) leaf" for a for a fresh cut.
People when working on the land if they chance to get a cut they pull a few leaves of the plantam leaf and chew them a little to soften them. Then they put them on the cut and tie up with a clean cloth and the wound heals quickly.Decline ------------ To cure a person with "decline" or weak blood, or in a generally run down state get common fine salt and dry in on fire in some very clean vessel and get the patient to take it

Another good healer is "plantam (phantom?) leaf" for a for a fresh cut.
People when working on the land if they chance to get a cut they pull a few leaves of the plantam leaf and chew them a little to soften them. Then they put them on the cut and tie up with a clean cloth and the wound heals quickly.Decline ------------ To cure a person with 'decline" or weak blood, or in a generally run down state get common fine salt and dry in on fire in some very clean vessel and get the patient to take it

a new plaster should be applied twice daily.

beast.
It was considered a great cure for children with sore mouths & throats. When all other medicines fail honey nearly always proves effective to cure murrain in cattle. Bee's wax and fresh butter melted in equal proportions, spread on a piece of linen and applied to any sore, cut, or burn or scald will heal quicker than any other known salva It is invaluable in cases of old cuts and wounds that are hard to heal. It draws out the poisonous "pus" and heals at the same time. If the wound is emitting "pus"

was practised as a trade and large quantities of them used be offered for sale in the summer months at the fairs
The bees were smothered in late Autumn to get the honey. Very old people tell me that there was no disease among them that time as old swarms were smothered off each year and therefore were not kept long enough to allow the hives become foul or diseased Honey and wax commanded good prices then; but even if it did, there was no one who would sell out all their stock as it had to be kept for several valuable purposes. It was used extensively as medicine for both man and

Every farmer's wife at that time made her own jams from their own fruits; and vessels for jam making are to be seen in some farmers' houses yet. In fact some who did not destroy their orchards make their own jams still.

trees and burned them and turned the orchard into a calf park to supply the demand for cattle from John Bull.

Another very valuable industry at that time was bee keeping. Nearly everyone kept bees. They were always kept in straw hives, (or skeps (skeps) as they are called now)
The making of straw hives

wait any longer to frighten the brother but took to the scrapers as fast as he could, and the black man after him.
The brother was coming home at the time form the cards and he saw the whole lot going out; and all the notice he took of it was, to shout out:- "Run white mon, or the Black mon will ketch yez"

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There was an orchard and fruit garden attached to nearly every farmstead; therefore it was sheltered on one side by the houses and was close at hand to be protected from raiders. A good terrier or bulldog, was generally put on guard at night to give the alarm of the presence of strangers. Between free trade and the demand for cattle in England the orchard fell into disuse and the farmers pulled up the apple

some people after making ketchup put it into jars which they corked and sealed and buried jars in the ground where it matured and got much better with age.

Everyone at that time made their own Sauce Mushroom "Ketchup" was nearly the only sauce used then. Farmers made it for their own use and poorer people made it for sale.
I remember when "ketchup" was in great demand in the towns and commanded a very high price. Some women had a great reputation for making "ketchup" and therefore had little trouble in getting a [?] price for it.

to the present day.
Home made cheese was most delicious and was a source of good income to the farmer as they sold it to town traders.

The last time I saw starch making was about 12 years ago.
An old woman named Mrs. Codd, of Coolseskin, kept up the practise until she was 80 years old. I was talking to her a few days ago and she told me she had got a record of her age which was over 91 yrs. All I know about the making of the starch is that it was made from potatoes.

Nearly every farmer's wife made her own cheese. The remains of many old cheese presses and shapes are to be seen in many houses

Every farmer's wife had one day in the year for Starch Making.

"Would she burn the "Green bush?" That meant would she do without coal — in short, be economical)
In the evening when pot boiling was finished, a pot of oaten stirabout (now miscalled "porridge", for in my young days was far different from stirabout) was put on the fire and after slowly boiling for some time was laid on the griósach (embers) all night, so that it would be well cooked and hot for next morning. "And that would be the stirabout! declared an old woman of 90 to me a few days ago. "Musha, a stór", says she "there's not one of them now (the young woman) knows how to make a bit of stirabout"

nearly every farmers house still — but never used, scarcely.
Baking was generally done twice a week The loaves were generally made of barley or wheaten meal, mixed with soda and buttermilk. Occasionally bread was made in the barm which at that time could be bought in the town of Wexford. Coal was little used those times. Bushes or timber was used to boil pots and heat the oven. (A match was been made for a farmer in the locality one time. He was a bit of a miser. When he was asked would he marry her he asked

In a great number of the houses we find "dormar" windows — windows rising above level of the thatch. In many of the smaller thatched house around south Wexford there are little square timber chimneys; and in some no chimneys at all only a hole half way on ridge for the smoke to escape.
In a lot of the thatched houses, there is what is called the "Ridge Board"* — a board running along the top of roof to protect the thatch This board is generally painted white and looks very nice on the house. (This is peculiar to this county. In Cork they put an extra cast of thatch along top of roof which * See plans Page 342. [Transcriber's note: page 359]

of hanging two or possible three large pots. The fire place was always shaded off from the kitchen door by a wall known as the "spear wall" with a hole in the centre called the spyhole.
At one side of the fireplace was a large oven capable of baking one or two dozen large loaves. The oven was built into the wall in such a way that the smoke from its fire would go up the kitchen chimney. It was built of bricks with a floor of bricks, or tiles. The last time I saw one of those ovens used was about 40 years ago. They are to be seen in

is called the "buaic" of the house)
The out offices were built on the other three squares of the bawn (yard) the whole forming one perfect square, and the manure heap in the centre, and a water pump outside the kitchen door. ("Big people" were known by having a pump in the yard and a priest in the family) The interior of most of the farmers houses are well laid out and very comfortable, always fitted with a commodious and well furnished parlour. The kitchen was always provided with a large open fireplace with a pot crane capable

In a great number of the houses we find "dormar" windows — windows rising above level of the thatch. In many of the smaller thatched house around south Wexford there are little square timber chimneys; and in some no chimneys at all only a hole half way on ridge for the smoke to escape.
In a lot of the thatched houses, there is what is called the "Ridge Board"* — a board running along the top of roof to protect the thatch This board is generally painted white and looks very nice on the house. (This is peculiar to this county. In Cork they put an extra cast of thatch along top of roof which * See plans Page 342.

The farmsteads of South Wexford were nearly all planned and built on the same principle. A commodious dwelling house with the front facing the South. The most of them were built of mud and stones and thatched; but for years the greater percentage of house have been built with mortar & stone, or cement, and slated.
(In a great many houses will be found, at one end, what is known as a "lean to" the gable end of the house and "lean to" being around with one coat of thatch. The "lean to" was generally used for a stable

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standing around watching the ditches in order to prevent anyone coming in without paying the custom.
In former times some faction fights used take place there and whenever any parties had any spite in for each other they used generally settle it by a fight at the fair of Scar. Recorded from Mary Berry, 88 yrs, Scar Baldwinstown, Bridgetown, Wexford. Mary lives alone, and is always in the bed.

standing around watching the ditches in order to prevent anyone coming in without paying the custom.
In former times some faction fights used take place there and whenever any parties had any spite in for each other they used generally settle it by a fight at the fair of Scar.

When I was about 10 or 11 years old the fair used be held and I am 88 years old. But about 100 years ago it was a warlike place.
There used be 15 or 16 tents all around, selling all kinds of drink, dinners and teas. There used be lovely music and dancing. There used be a custom paid to the owner of the field for cattle and tents. Everyone having cattle used have to pay a shilling custom. Those with the tents and standings had to pay more There used be all kinds of tradesmen and hawkers there; shoemakers with bundles of boots. There used be six men with great cudgels of sticks

Very important fairs used be held at Scar, near Baldwinstown, four times a year, 23rd April, 23rd January, 21 August and 3rd of November.
All classes of amusement used be carried on their, singing and dancing, and playing games. Trick-of-the Loop used be played there, and a very old game called "Aunt Sally". This game was played with bottles. Three bottles would be placed on the sod and then the young people had another bottle to throw at them. It was the low class people used generally play all those games at the fair.

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So that is my advice to you and I bid you all good night
The p. house referred to is Nolan's of Racb's Cross near Ballymitty.

A little man from Boley they called him Batty Dayl
Five pints of this awful stuff he drank and drank them with a smile He says "I often times drank worse at Harte's down in CampileXVII But as he started out for home he got a dreadful pain And the man was in two doubles sure Going down Pat Murphy's lane He struggled on for another bit but soon he did collapse And he spent three long and weary hours in one of Murphy's gaps XVIII Now to conclude and finish and to bid you all good bye I hope you'll never drink bad beer whenever you are dry But if you'll always be a strick Ti Ti, you always will be right

It was then Jem Roche he did approach that night in Nolan's Pub
He says me lads if youz dont mind I would like to fetch some grubIX So we said it was all right and freely gave consent It was then he seized the parcel and out the door he went But when going along the road his stomach it got slack And before he reached his journey's end he devoured the barn brack X When trying to get this cask along it fairly taxed our strength But Ned Grady says hould on me boys some patent I'll invent For I've a plan right in my head, 'tis as simple as you like You just take up the quarter cask and place it on the bike XI

He says now hurry for the priest and quickly me annointXIV
For my curse attend Owen Nolan also his rotten stout For the taste of that confounded stuff will never leave my mouth For as long as I have gone around I must now give in my gun And my body will on a stretcher go from this house Aughermon XV But he very soon got better and soon he did recover And by two o'clock in the morning he was as well as ever But we soon had another victim for Neck Stafford he got sick Jem Roche he says, "I think you'll die as sure as your name is Nick XVI About eight o'clock next evening there came along our way

This plan it did succeed to our great relief and joy
And we fetched it on quite easily with the help of Mick Molloy It was soon we had it landed and placed it on the bench Ned Grady said "now tap it quick 'til my dreadful thirst I quenchXII Raddy Brien came on the scene and he being a handy chap 'Twas that seized the mallet and soon drove in the tap He tapped his cask quite carefully for fear he'd loose a sup But when the stuff was filled out 'twas the picture of "catchup" XIII Tommy Chapman being a hero, he tried the sample first He says, "me boys it's not so bad I often times drank worse But very soon he changed his tune as he drank the second pint

It was then Jim Roche he did approach that night in Nolan's Pub
He says me lads if youz dont mind I would like to fetch some grubIX So we said it was all right and freely gave consent It was then he seized the parcel and out the door he went But when going along the road his stomach it got slack And before he reached his journey's end he devoured the barn brack X When trying to get this cask along it fairly taxed our strength But Ned Grady says hould on me boys some patent I'll invent For I've a plan right in my head, 'tis as simple as you like You just take up the quarter cask and place it on the bike XI

VI
For I've heard and read of poisons of this kind and of that But I'd safely say the stuff was there would kill the strongest rat Nick Stafford then came on the scene and he in a terrible fix He said I'd dearly love to go, Ive only two and sixVII But if you could me by any chance in the company include I'd be forever grateful but I dont like to intrude Your apology is not necessary I unto him did say For if you're alive and do survive the balance you can pay VIII It was Mick Molloy the smith he then approached the gang He says me boys I will get some grub to keep down the hunger pang

But no guarantee I'll give yous that the stuff is so nice"
I said, "it doesn't matter sure it's dog cheap at the price."IV "Oh yes" says he, "the stuff is cheap as drink is very high But I hope to God, I wont be blamed if any of youz will die" I thanked him most sincerely from the bottom of my heart I says, "now boys get ready I think we'll make a start V So the boys they then assembled like bees around a hive But they may give thanks to God on High This day they are alive For in my time I've seen some drink in bottle and in Flask (flask) But I have never seen before such stuff as Nolan's quarter cask

Come all yez jolly boozers and listen unto me
'Til I tell of you of the fun we had the night at Walshe's spree And while these facts I do relate I hope you will draw near Til I sing to you a verse or two concerning a cask of beer.II On the 14th day of January I think that was the date I thought I'd buy a quarter cask and give the boys a treat So I went into Owen Nolan's and there laid down my case He says, "I have an ould quarter cask tis six months in the place" III "And as you being a customer the price I will cut down And I will let you have it for the small sum of a crown

This old song was composed by a man named Dan O Brien, Broadway, Wexford. He was born in Coolmain

On to a place called Castlebridge those waves roll side by side
Tis there it joins to Slaney and then the ocean wide.IX It joins the mighty ocean at famous Wexford town That noble spot where heroes fought oppression to pull down They fought with pikes and pitchforks for their beloved sod Their country, their faith, their people and their God. X So now, kind friends, you must excuse for I can say no more My heart would not allow me, and my song I must give o'er But as soon as I'll earn a fortune As sure as my name is Dan I'll go back to dear Old Coolmain and die like an Irishman.

VI
Down by Talbot's grove this rive stills runs away To hear the blackbird and thrush for hours I often lay. At Ockgar and the Bleach Bridge you'll meet it once again. It is there it bids farewell to my birth place Coolmain.VII Under the lofty hills of Castle Sow this river rolls on still You'd really think it knew itself 'twas going to turn a mill. A mill for over a hundred years was never known to fail. Travel and you'll meet it at a place called Edenvale. VIII To pass remarks about this place I think it would be wrong But I must congratulate poet Byane and his soul

The River Sow.I
I am an Irish exile out on a foreign shore I had to leave my country as thousands did before I thought in Erin to find a living but it was all in vain I bid adieu to my friends so true and my birthplace Coolamain. II Farewell to my parents likewise the girl I love If I cannot return, we'll meet in heaven above Farewell unto Redgate, where in childhood I have played Likewise that darling River Sow, — its pleasant banks I've strayed. III Tis a beauty little river, it is small but is is grand

Through valleys fair, its waters race plough down through the land
It rises forth with a selling foam at the famous Ballybrow I am glad I have my birthplace down by the River Sow.IV When could you equal the beauty where it flows down Ballinkeel Many the day I passed there fishing for the trout and eel Those happy days are passed and gone, I wish I had them now Back where I drew the breath of life down by the river Sow. V Down by Killmollock this river do flow It passes by the woodlands where the charming bluebells grow The woodlands and sad faces it has brought a pleasant gleam Tis like a place a poet would choose for to lie down and dream.

The River Low.I
I am an Irish exile out on a foreign shore I had to leave my country as thousands did before I thought in Erin to find a living but it was all in vain I bid adieu to my friends so true and my birthplace Coolamain. II Farewell to my parents likewise the girl I love If I cannot return, we'll meet in heaven above Farewell unto Redgate, where in childhood I have played Likewise that darling River Low, — its pleasant banks I've strayed. III Tis a beauty little river, it is small but is is grand

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There is a cave in Kilaughrim, supposed to be cave where Freeny the Highwayman used to hide.
They say there is money hid there, too.

There was a girl that lived down in Rathangan and they used say she was gone with the fairies.
She died by herself, no one came near her. But, maybe, twas the best way. Too much prayers brings the devil.

The nan told him.
"By the way I hear that he's very fond of the drink; and I hear the bishop is watching him lately" "Begob I dont know" says the man, "as far as I can hear the bishop is fond of it himself." The bishop said no more but came back home and said he'd never again put any [?] in rumours

There was a priest in Carrick in years gone by, and twas rumoured that he was very fond of the cup.
The news came to the Bishop's ears, and he came to find out if the thing was true. He dressed himself up as a tramp when he got near Carrick. When he got within a mile or two of the place he happened on a man breaking stones on the side of the road. The got into conversation and chatted about many things. "who's the priest here at present?

says the priest.
"But how much will it be, Father?" "Well, says the priest, "every labouring man that I marry gives me a pound, but as you are in better circumstances I'd expect Thirty shillings from you." "Begob I don't know!" says Jim "I cant afford to give you only a pound." "Well it wont do," says the priest. "I'll tell you what we'll do," says Jim, "I'll bring Katie over tonight, and you can read away until you have a pound's worth of marrying read, and twill do good enough. We'll go home and everything will be all right."

says the priest.
"But how much will it be, Father?" "Well, says the priest, "every labouring man that I marry gives me a pound, but as you are in better circumstances I'd expect Thirty shillings from you." "Begob I don't know!" says Jim "I cant afford to give you only a pound." "Well it wont do," says the priest. "I'll tell you what we'll do," says Jim, "I'll bring Katie over tonight, and you can read away until you have a pound's worth of marrying read, and twill do good enough. We'll go home and everything will be all right."

There was a shoemaker that lived in Billgrove long ago, about two miles from Rathangan.
The shoemaker wanted to get married, and he came to see the priest wan day. He was getting married to a girl named Katie. "Well, Father I want to get married, when would it be convenient for you to marry us?" "Oh, any time at all you like Jim" says the priest. "Very well, Father, I'll bring Katie over to night to the house here," says Jim "That will be all right,"

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hearse, and when the funeral is on its way to the grave yard one of those crosses is placed in a sgeach tree at a cross roads, and at the same time people say a few prayers.
The other cross is placed on the grave. Many deaths are recorded by the heaps of crosses in the tree used for each different route.

and many pure Irish words are used amongst the people, such as, "grádh", "breágh", "go leór", "polltóg", "losad", "Cuteóg", "Fluthamaileach", "Spailpín", "mar badh", "a stór mochruidhe", :Coileán", — "he's a terrible coileán" they say, "He has no "pass" on it" they say instead of, "he has no meas on it".
"He was very "searbhas-ed" over it" — very bitter over it. I didn't put a bit of [?] in it — didn't take any notice of it. One very old custom which still prevails in Kilmore is as follows. When a funeral goes out two wooden crosses are placed on the

present day,
In their time, however, there were in foreign trawlers, scarcely, about the coast to destroy the spawn. Most of the people have small farms varying from three to twelve acres. But even the smallest can make a snug living, for in the Summer, while the crops are growing, they go fishing and save thirty or forty pounds for the Winter The older generation of Kilmore Quay are very superstitious and tell strange tales of ghosts and phantom ships with the greatest earnestness Although Irish has not been spoken there for years many Irish customs still prevail, and

is made during the fishing season ie. April to October. For over half a century Kilmore is noted for the great amount of Lobsters sent to England. Up to about forty years ago every second man in the village and parish had a boat for fishing, and with very few "Lobster pots" great quantities of lobsters are caught and shipped to England.
At that time Wexford was the nearest railway station and twice weekly the Lobsters were sent away The old fishermen say that they would be millionaires if they had boats and fishing apparatus like the fishermen of the

Kilmore is a small but populous village fourteen miles south of Wexford town.
It is on the sea coast, and is a very good fishing centre and also a nice bathing place in the Summer months. The village is about a quarter of a mile long, consisting of one fairly broad street. Mostly all the houses are very old fashioned being built with mud, with thatched roofs, some thatched houses with white ridge boards, and white washed walls which give every home a snug appearance The principal industry is agriculture, but a lot of money

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of the sieve and when he did it upended and struck him on the shin. "Oh bad luck to yez for a "sieve!" says he.
Before that he didn't know what it was.He was a terrible boaster. When he was telling mother about all he sailed he said. "Why, Mother," says he, "I sailed under the very stool you're sitting on

There was a sailor fell from Carrick (Carrick on Bannon) by the name of Jack the Tar.
He used sail in a little schooner to Liverpool and and other ports. He was away one time for a couple of years and when he came home he was all airs. His mother was winnowing a *cly of corn when he arrived home. She welcomed him of course. "What's that, mother?" says he, pointing to the sieve. She looked at him. He came over and put one foot on the edge* Share

There was a sailor fell from Carrick (Carrick on Bannon) by the name of Jack the Tar.
He used sail in a little schooner to Liverpool and and other ports. He was away one time for a couple of years and when he came home he was all airs. His mother was winnowing a *cly of corn when he arrived home. She welcomed him of course. "What's that, mother?" says he, pointing to the [?]. She looked at him. He came over and put one foot on the edge* Share

Father Marshall.
The chap ran for all he was worth to the priest's house. He told the priest. The priest pitted him, and told him go the next night. He went; and whatever passed between the two no one ever knew only the priest. Next Sunday all the people were at Mass. The chap was there too, kneeling on a form at end of the chapel. When the priest was going around collecting the pennies, he came up to this chap and laid his hand on his head. "My Child, says he, "were I in your shoes I would not change places for the crown of England." The chap was buried that day week.

Father Marshall was a priest that was in Clongeen wan time. He was the nicest man at all. He could cure whatever he liked and bring the dead to life.
He died — a young man too. A chap by the name of Warren used to answer Mass for him. This chap used go down to Oldtown for a game of cards and he'd come back home between nine and ten every night. He was coming home wan night, and as he was passing by an old lime kiln who walked out to him on the pathway but

was dead about twelve months. But I'd never tell. 'Twouldn't match. I suppose there was some thing troubling the poor man

an open fronted waistcoat, a white shirt, and a black cravat
I didn't mind at the time. "Whoever youz are youz are not going to frighten me" says I to my self, more of bravado than anything else. I went on a step or two. I looked around. He was gone. I came on and from that day to this I cant tell how I got home. Every step I took I got weaker. I got in home, and I fell. My brother had to call my father and mother. But I never told anyone who it was. He was seen by another after that in the very same place. I knew him. He

One night, when I was young, I was coming home from Duncormick, and twas a kind of misting and raining I used often meet me brother at a certain gate, and he returning home from a card house.
This night as I was coming about near the gate I heard it open. "Begor, I'll have him home with me", says I to my self I quickened my pace and I was just turning a sudden corner when I nearly knocked up again' a man and he kneeling with his hands this way (together as if praying) I know to this day every stitch that was on him. He had

They were all arguing one night about "The meeting of the waters"
"What do youz mean by the 'meeting of the waters" Is it standing in the water and making your water in the water it is?"He used never have anything only an ould ass and car going around. But he was very wealthy.

Tom Furlong was a very wealth man that lived in Cullenstown long ago.
He was about the most ignorant man that ever lived There was a great dinner there one night in some house and Tom was at it. Twas the old candles they had with the snuffers. Old Tom never saw the suffers before that and he took it in his hand to see how it worked. He snuffed the candle with his fingers first & then put it into the snuffers and snuffed the candle then. "Begad" says he, aint that very handy

the field twice, as well as a bird, but not as nice.
But he couldn't get up any higher than about five feet off the ground — than the height of the would. He said to himself that if he got up on the Castle that he could go a great deal better. Next day he got up & started off. The wind was brave and high. But all the same he couldn't get any higher. Lower he as getting til he lit on a sgeach tree at the end of the field and tore the wings of it; and he never fixed it again after that.

the field twice, as well as a bird, but not as nice.
But he couldn't get up any higher than about five feet off the ground — than the height of the mound. He said to himself that if he got up on the Castle that he could go a great deal better. Next day he got up & started off. The wind was brave and high. But all the same he couldn't get any higher. Lower he as getting til he lit on a sgeach tree at the end of the field and tore the wings of it; and he never fixed it again after that.

There was a man working in Hilltown at the Castle. That is 80 years ago. 'Twas never known for anyone to fly before.
Every night this man used go up in the Castle loft, and barricade himself in, and no one knew what he was at. He made the wings and put them on; and all the whole countryside came to see him fly. He went out in the field and got up on a heap of would; and there was a brave strong breeze. He started off flying and an ould man here told me that he flew around

"Begar, Ma'm I'm looking for a rambler!"
The rambler was the cuttling The oats was shelled and put in stirabout It used take a long time to shell a bag of oats They used have little winnowing machines in every house then. It was great food too, and very wholesome.

There was a man named Kelly. He lived at a place called Bog Lane.
He was mowing an ould meadow for Murphys of Ballinagale one day. He was a big strong able man and a great mower Porridge was all they used have after coming in from the day's work, and bread for supper. MIcky came to the supper and a big plate of porridge was laid before him. Micky kept rising the stirabout up and down with his spoon, like this, and looking through it. "Oh, Micky why aint you eating your porridge?" says

got outside the door he tossed off the other glass; laid the glass on the window, jumped into the car and away with him.
Some of the fellows remarks inside, "Did he bring in the money?" "No," says Brien, "he's gone out with the drink to the other fellow he'll be in with it" "I'm afraid youz will never see it." says one of them When Brien got out the lad was gone, so he was done.

A Stoneen Ráth a man by the name of Jean Brien kept a public house.
He was lame. This night there were four or five inside there drinking. They heard great talking coming down the road in a car. The car stopped — twas a man by the name of Domgool was in it, at the door. "You stay there now and I'll bring the drink out to you. Dont stir!" Domgool come in. "Two glasses of brandy." He drank one at the counter and took the other out in his hand. When he

'Twas in the time of Parnell. I was talking to a man wan day. "We must get what we're looking for" says he.
"And what do yez want?" says I "We what that Home Rule" says he "And what's Home Rule?" says I "Begob I dunno" says he.

There was a blacksmith that lived at Cullen's Cross. His name was Dunphy.
And there was a tailor that lived in Scar; his name was Pinder Pinder used be always boasting and praising himself. One day he was in the forge with Dunphy. "I'm a smart fellow, and a keen fellow", says Pinder "Begad," says Dunphy you must be a keen fellow if not you could not get to see your tools"

Mrs. Lee thought it was Mr. Sparaballa Connick was in it, and she brought out the naggin of punch, and handed it up to him on the horse.
"Done again Ballybricken" says Dan, for 'twas Dan was there, and off he goes.

Dan was done then he couldn't come near the place.
There was a rich fellow that lived down near Baldwinstown Sparaballa Connick was his name and he used be riding, past the house (Mrs. Lee's) up to Hilltown, to Shepherd's place where Mc Cutcheon lives now. He cantered the pony up this day to Mrs. Lee's door, and stopped. "A naggin of punch Mrs. Lee?" in a rough kind of voice. That night it was dark and a about seven o' clock a pony came galloping up to the door again. "A naggin of punch Mrs. Lee"

Mr. Lee had a field of wheat here at the back of the house and there were 27 stacks on it.
Dan was very dry next morning. It happened to be on a Sunday morning. During the night he carried one of the stacks from her field and put it in his own. He had wheat in the next field — only the road between them. He came to Mr. Lee to buy the stack of wheat from him. "Begad, Dan you've done me too often, yez are not going to do me anymore"

stacks and there was only the 27 in it. When Mrs. Lee found it out she went light over it, (mad) and she run Dan out of the place and would never again let him show his nose inside the door

"Begad, I cant do you now. Cant you come out in the field and see me bring it in?"
"Well, I could do that, Dan. "All right Dan, I'll do that." Dan commenced to work and it didn't take him long to bring the stack and make it up for her. It happened between the Masses on the Sunday. She paid Dan for the wheat and gave him an extra glass of whiskey for making it up for her. The husband came home from last Mass. "I bought a stack of wheat from Dan" says she "Take care, did yez!" says he He went out in the field and counted the

Mr. Lee had a field of wheat here at the back of the house and there were 27 stacks on it.
Dan was very dry next morning. It happened to be on a Sunday morning. During the night he carried one of the stacks from her field and put it in his own. He had wheat in the next field — only the road between them. He came to Mr. Lee to buy the stack of wheat from him. "Begad, Dan you've dome me too often, yez are not going to do me anymore"

the yard and she was keeping tally.
What did Dan do, only bring the same faggot out around the back again to the road, and in again through the yard. He kept on doing that a hundred times and she keeping tally. When she went out in the morning she had only one faggot after she paying Dan, and Dan drank the money.

There was a woman that kept a public house in Knockbyne, near Tullicanna wan time. There was an ould fellow living hear the place by the name of Dan McGrath a terrible drunkard.
Dan was hard up and he sold Mrs Lee a hundred of Faggots. He was to carry them in seperate — because she did not trust him that he'd give her the hundred. "Now Dan", says she, "carry them in through the yard the way I can count them" She was a big helpless woman. Dan brought one faggot in through

Of course she sold the potatoes to her customers; and they all come back tearing with 'em to her, saying they were no good.
What could she say? She had to take 'em. A few days after, Clancy was in town again. He was coming by the house and he didn't know how he'd pass. He threw back the hat on his head (like this), and shut up wan eye, and had a stick, he was lame. The woman was standing on the toepath when he came along. "Well", says she, "only for your're blind and lame I'd swear you were the man that sold me the potatoes.

of them to see were they good.
She put down six of them in a saucepan. The minute she did, the lad fell off the stool in a dead faint As soon as he come to Oh God, Missus, run for a drop of brandy for me; 'tis the only thing will cure me. The woman ran for the brandy for him, and in the time while she was for the brandy, he got up and put six good potatoes belong to her in the saucepan and took out the others. The potatoes were boiled and they were all right and she paid for them

of them to see were they good.
She put down six of them in a saucepan. The minute she did, the lad fell off the stool in a dead faint As soon as he come to Oh God, Missus, run for a drop of brandy for me; 'tis the only thing will cure me. The woman ran for the brandy for him, and in the time while she was for the brandy, he got up and put six good potatoes belong to her in the saucepan and took out the others. The potatoes were boiled and they were all right and she paid for them

There was a man by the name of Clancy lived in Robinstown near Rathangan. The same family are there yet.
They never could get to grow a potato that anyone could ate the land was so poor and wet. This year any way, he said he'd sell some of them for he had a good deal of 'em. He got them up and brought them into town. A woman who kept a shop in town bought them all from him at a good price. But before she'd pay for them she should boil a few

and I come to.
An old man that used to work for her came over and sat down alongside me. "Youz seen her, me boy!" he says, "She walked with me from my own house to Springwood gate last night" To this day, I'd go two miles out of my way to avoid that cross (Rack's Cross, near Tullicanna) To this day mind! I told the priest and he said if I'd see her again to let him know. But I never did. But it was an experience for me that I never forgot.

up the road?" say I.
"Ho, there's no woman there, man" says he. She walked up as close as you are to me and she done that (beckoned with her forefinger) three times to me. I could describe, to this very day every stitch of clothes that was on her. I knew her then. "Oh, for God's sake," says I to Roche, "come in!". I looked around and I could see her sail over the ditch — not walking at all but sailing over the little ditch — into the small garden. The minute I went in I dropped and they threw water on my face

I was looking down the road and I thought I saw a shadow crossing the road from one side to the other.
I rubbed my eyes to see if there was anything wrong with them, and there wasn't. I thought it was a child, not fully clothed like, that had crossed the road. With that, a woman walked from the same side, fully clothed and walked to the sheltry side of the road and come to towards us. "In the name of God," says I to Roche, "who is this coming to wake at this hour of the night?" "Where?" he says "Dont you see the woman coming

This happened for a fact truth.
There was a cousin of mine died — a woman. It was Christmas Eve and there was heavy frost and snow on the ground. It was about 12 o'clock in the night. The clock was stopped, and watches were scarce then. Markie Roche of Tullicanna was there with me and he asked me to come out and look at the stars to see what time it was. It was a bright as day and you could see any length along the road

The boy came on up to the style.
"Oh God bless and save us! "There are two of yez in it to-night" says the boy. The fellow that came to frighten him look around and saw the figure of the woman dressed in white. He dropped his dress and fainted on the spot, and the boy had to give and hour looking him before he come to.

There was a boy wan time working down at Cavanagh's of Walshgraigue — and you know that style going up to the two houses:
Well, on the pathway from that style, he used always say, that he used see a woman dressed in white standing on the pathway and he going home at night. There was a fellow from the locality and he dressed up wan night all in white for to frighten him. He stood at one end of the style just about the time he knew the lad would be coming home

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forgetting all about his poverty, and he thought he'd never again see a poor day. There was an ould mare amongst them. She was the mother of all the rest, and wan day he beat and ill-treated her.
That night the whole lot of the horses disappeared in the lake, and the farmer was as poor as ever again.

There was a farmer wan time that lived near a lake. He was very poor, so poor that it was often he was hungry.
One night he thought he heard a strange noise in the field outside beside the lake. He got up and went out and there he saw the finest lot of horse he ever saw in his life grazing around the field. They were often coming up out of the lake. The farmer was delighted, he was a rich man then because horses were very valuable that time. They stayed with him for a long time and he was

of Bannow was buried. Bannow was once a great place, a lovely city there but a great tidal wave swept in over it and buried it all.
The Bar was shifted too on that night with the storm. If the fishermen got all the fish in the sea they would not venture out to sea on St. Martin's night, along the Wexford coast

On St. Martin's Day any of the Wexford fishermen will never go fishing.
Long ago on St. Martins Night a lot of fishermen were drowned at a place called Ballygerry near Roslare Pier. When they were about to go out a strange man on a horse came up to them and warned them not to go out but they took no notice of the warning. When they got out a few miles a terrible storm arose and they were all lost.That was a terrible storm That's the night the City

If you'd go to a lime kiln on Hallow Eve night, and take a ball of yarn with you, and throw it down into the kiln, holding on to the end of it, and then start winding it up again until the thread gets caught, so that you cant wind anymore: You'd then call out :- "Who houlds my thread?" Then your future wife - or husband as the case might be - would answer you.
You'd hear her voice, and she'd tell you who she is and everything.

safely.
All the fishermen gathered around and they caught the ould witch. The gather big faggots and made a big fire inside in an ould house, and were going to put her in it and set fire to her. She sent out the balls of yarn, and went up the chimney, and the roars of her bet all. She was never seen or heard tell of anymore after that.

There was a witch used be down on the shore her name was Commer Sampson.
She used come ashore in a cockle shell and she'd ketch twenty dozen of mackeral while you'd be looking the loan of a sack. There were two young chaps started codding her wan day (make fun of her) and she wrecked the two of them. She cast a fog around them and capsized them. One of them was drowned. "Hold on to the oars" said she to the other, "and you'll be saved!" He did and he came ashore

They say goats can see the wind too
I often seen her when a gale of wind would be coming. She'd look sq-ways (side ways) at it and throw herself off the ditch

They say a pig can see the wind.
I heard an ould woman say, that if you'd suck a sow's tit just after she having bonhams that you could see the wind.

The woman said nothing but go up and walked away.
Next day was churning day with the farmer; and after a little twisting the churn was full up of butter. And they had only three or four cows.

On May mornings they used always skim the well to make pisriógs to take the butter.
There was a fellow down in Bannow, a farmer. One morning he very early he was ploughing in a field where a well was. Before he started ploughing he came over to the well for a drink and he saw a ould woman beside the well and she skimming it, and saying at the same time "I'll take this half, I'll take this half!" "Begob I'll take the other half," says the farmer in the way of no harm.

When you walk in the grass at night you'd often see that thing that would be shining (Phosphorus) in the ground. In boggy land you'd find it. Well they used say that was one of the devils castles.
That he had his castle on the moor and that some local person had sold himself to the devil in order to get some power.

whoever it was, I suppose it was the devil, of course, went away.They used also wash clothes in the name of the devil, in order to get power to work the pisreogs when the clothes would start boiling he'd have to come and give the power.

a pot and put a lot of pins in it and put it on the fire.
As soon as the pot started to boil a terrible knock come to the door. The girls got frightened and they ran upstairs to the mother. The mother was upstairs and she knew nothing about it. They told what they were after doing and about the terrible knock that come. The mother only ran down and took the pot off the fire and spilled the pins out around the kitchen. As soon as she did the knocking stopped, and

Long ago when people used to be making pisreógs they used have to sell themselves to the devil in order to get the power.
I often heard an ould woman that used to live here saying that they used have to boil pins in the name of the devil, to get the power. When the pins would start to boil they'd start prodding the devil and he'd have to come.There were two girls who lived up the county and they got

tack.
At last they thought of a good plan to break him off the card playing. One of the brothers decided to dress up with a white sheet and wait for him at an ould gap where he used to pass on his way home. He got the sheet and went to the spot about the time he knew the lad would be coming. But just as he come there with his sheet he heard a noice behind him. He looked around and there he saw a big black man. I'm telling you he did'nt

I was always hear that it was not right at all to stay out late at night playing cards; no to be out late at all unless on business.
There was a young man one time and he was very fond of cards. Not a night of the year but he would stay out until the small hours of the morning playing. His mother was against it. She didn't like him staying out at night, loosing his sleep and spending his money in that way. She scolded and scolded about it but it was no use to be at him. It is very hard to knock an ould dog off his

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got sprongs to pull him outOuld Wisby found five gallons of rum another time down on the shore and he brought it home and made stirabout with it.
He brought a big dish of it into the room. He was drunk for six days. The big dish was in the middle of the floor, and he used have to crawl out on his hands and feet to it.

to her own house. Wisby was standing at the door. When the come into the yard Catherine fell. She held up her hands and all she could say was:
"There's enough below! "There's enough below!" "Begob", says Wisby, "Catherine is gone mad!" Begor after a bit he he said to himself that there was something on below, so down he cuts. He went in, and got two big jugs of the brandy. He walked sideways out the door and fell outside in a big hole of water He was all covered up and he nearly drowned, when the crowd gather and

Katherine and Wisby lived together in a little house up near the top of the hill on the road to Cullenstown. Jeffers was their name - Katherine and Wisby Jeffers. They were both fond of the drop; for who wasn't in Duncormick then!
Dick Barry found Five gallons of Brandy down on the Burrow and he brought it home. Ould Catherine happened to come the way and Dick gave her a big jug of it. When she was going out the door she staggered and fell against the ass that was outside the door. The ass come along, with Catherine hanging on to him, up the

There was an ould Ewe (sheep) washed ashore down here (Duncormick) wan time and there was an ould fellow, Ould Wisby we called him, caught plucking the wool of her.
He had an ould song about it:No more to Duncormick Ill go Spending me money foolish with nonsense Id rather be dagging the ould Ewe.

"I have."
She got the fork for him out of the drawer. Tom took the fork and made it fast to the end of the ball of yarn. The cat was lying by the fire, and he stuck the fork as far as 'twould go in the cat. Up jump the cat, and out through the window, with the fork stuck on him, and the thread going, and the ball spinning in the ould woman's lap. "Give her line, Mother! Give her line mother!" roared Tom. "That's how we harpoon the whales" says he

Tom Fulong was an ould fellow that used be Whale fishing, with the Harpoon. He used be always drinking. He came home one night and he blind drunk. His mother was sitting by the fire and she knitting with a ball of yarn on her lap.
There was no one else in the house only herself and the cat. Ould Tom sat down and they were talking for a while about whale fishing. "And how do you harpoon the whales Tom?" said the mother. "I'll show, mother," says he "Have youz a fork?"

We caught a cod fish one day out near The Hook and there was all kinds of jewellery in him, broaches, and needles and hooks.
We got a large hook in him, and Dick Barry a man that was with us, swore that that was a hook he lost down in the Bay of Ballyteigue

motionless. But if you move they'll attack. There were foriegn sharks down there at the time and they bet the devil. Every one of them was 25 or 30 feet long

motionless. But if you move they'll attack. There were foriegn sharks down there at the time and they bet the devil. Every one of them was 25 or 30 feet long

There was a shark killed down under Ballymadder wan time, and when he was opened they got a new pair of brógs and a knife inside in him.We were out fishing wan day and I saw the big fin over the water. I thought it was a box.
"Pull up to it lads" says I. When we came near it the fin stirred. "Oh damn your Sonbans," says I "pull in or we'll be lost" Sharks will never attack you if you remain

There were two men [?] a pig wan day. I dont know what place it was, now.
There was wan man by the name of Black at his head holding him, and another by the name of Roche at his tail. "Hould on to him" saus Black to Roche. Roche had to let go his tail and come near his head to know what he was saying, the pig was so long as that

There was a wreck of the Kereight Islands wan time and about twenty hands were lost. All were lost only a pig that swam ashore, a banbh. A man from Cullenstown by the name of Kearn got the pig. He fed it for twelve months with the best and it never got any bigger, smaller it it was getting, and 'twould ate the devil. It used ate the small stones.

There were three Chests of gold supposed to be buried there. That's why it got the name of Dollar point.
It was buried there by three Greek sailors. Big George was the name of one of them, and two chums. There used be no light at the Tower then. They killed all on the ship and brought the gold ashore with them and buried it. The three of them were caught and hangede, but no one knows where they hid the money

There was a Protestant minister wan day preaching a sermon.
He had a man working for him by the name of Moses. They were after killing a pig the day before, and there were pig's puddings in the kitchen, and Moses put some of them inside his coat to bring 'em away with him. He came into the Church and it happened that the Minister was giving a sermon on Moses. "Moses, what's in your boson?" says the Minister. This Moses stood up and opened his coat. "God damn it, here there for you" says he and he throwing the pigs pudding up to him

They used be all playing tricks on ould Morgan. He was down at the shop in Baldwinstown one night and he got half drunk there.
Before he left he bought a loaf of bread. When he was in the shop some of the boyos made fast the loaf to a ball of twine Ould Morgan never noticed it and he walked away. They let him off a nice distance and then pulled the cord. The loaf jumped from under his arm and started hopping back the road. Morgan followed it, picked it up but when he got a on another bit the same thing happened.

Ould Morgan was out on the Islands (the Saltees) one day ferreting a little hill for rabbits.
There were people living on the Island at that time. When he put in the ferrets, every kind of a rat came out, black rats and blue rats and yellow ones and white ones. There was a house near the spot, and there was a horse inside in the stable. When the horse got the smell of the ferrets he went mad and broke through the door. "Oh Holy Queen, says Morgan let's clear away, the devil is here"

There used be a Fairy ship seen from the Saltee Islands going along the ocean long ago.
There was an ould sailor by the name of Morgan and he saw it wan day he was out at the Island fishing from Congers. They were sailing away nicely when he saw it. "Wo! Wo!" says he "Begob boys lest clear out of this or we'll be lost. Here's the ship coming."

There used be a Fairy ship seen from the Saltee Islands going along the ocean long ago.
There was an ould sailor by the name of Morgan and he saw it wan day he was out at the Island fishing from Congers. They were sailing away nicely when he saw it. "Wo! Wo!" says he "Begob boys lest clear out of this or we'll be lost. Here's the ship coming."

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The richest land in Ireland is in Bannow. The fattest and best cattle in the country come out of it.
There are big rich farmers in it, and the most of them used never wash their face only about once a month, or more some of them. Sure maybe they're as well off.

The richest land in Ireland is in Bannow. The fattest and best cattle in the country come out of it.
There are big rich farmers in it, and the most of them used never wash their face only about once a month, or more some of them. Sure maybe they're as well off.

Ould Paddy Colfer was a man who used be going up to Waterford from Ballyhack, selling hampers of kishes.
There were no trains in them times. They used have to go by boat from Ballyhack. Wan day he was going up he had a pair of big top boots on him - like Wellington boots. When he got near Waterford the soles fell off the boots and he couldn't get his legs out of the uppers There was a big woman with a hamper travelling with him and she told him get into the hamper. He did, and she carried him on her back around the city.

(5) "Glause the Glimmer and Klim the kid" =
"Put out the candle and put the child to bed"(6) "Side" = yes Luke = no. It was mostly the low classes used have that sort of talk going on, especially the tinker class, and fellows that used be smuggling along the seashore

(1) "I oogle your whids." That means, "I know what you're saying"(2) "Stall your whids an' plank 'em de cog of the cane will kant 'em" That means: "Hould your tongue the master is listening"
(3) "I'm luke-in oogling your whids." = "I dont know what you're saying" (4) "Tip the roanes to the sway, and skirt the hornes are speeling" = "Put the potatoes in the bag, and run, the police are coming." "roanes" = potatoes, "skirt" = run

(1) "I oogle your whids." That means, "I know what you're saying"(2) "Stall your whids an' plank 'em de cog of the cane will kant 'em" That means: "Hould your tongue the master is listening"
(3) "I'm luke-in oogling your whids." = "I dont know what you're saying" (4) "Tip the roanes to the sway, and skirt the hornes are speeling" = "Put the potatoes in the bag, and run, the police are coming." "roanes" = potatoes, "skirt" = run

In the old church in Bannow there is an ould stone Holy Water Font.
This old Font was removed from the old church several times, but everytime it was taken it came back, some way or other, to the old Church in Bannow again.

Willie Warner was a fisherman who lived in Bannow wan time.
One day he was out fishing He put down the hook & line and twan't long 'til he thought he had a big fish. He hauled it up and what had he in the hook but a pot of potatoes ready and all for to boil them.

Willie Warner was a fisherman who lived in Bannon wan time.
One day he was out fishing He put down the hook & line and twan't long 'til he thought he had a big fish. He hauled it up and what had he in the hook but a pot of potatoes ready and all for to boil them.

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III
You first got a fine beaver bonnet With ribbons tied under your chin You next got a neat hat and feather The young men's affection to win You next got a [?] bar or iron In order to keep your waist small But I'm afraid you have gone to the devil Since you got your cashmere shawl.

As I roved out for sweet recreation
I straight took my way to Monarh I heard a young couple discussing which I will soon overhaul (?) The young man, he seed to dispise her For wearing a cashmere shawlII She said its by industry [?] those remnants I wear And for to be in the fashion my earning I never will spare There's nothing [?] go without cover The fields and the meadows so fair The birds that have not fine feathers They are not admired at all And that's what has induced me To wear my cashmere shawl.

III
They'd bring me out abathing out in the river clear They would swim about and never think of fear They would slash the water o'er my head like diamonds in my brow And they'd wash me nice all over But they wouldn't do it now. They wouldn't do it now etc.IV Me daddy did send me to school to learn my A.B.C. And the little girls in my class they would not let me be They would stick pins in my breeches Thats not fair you must allow And the master used to slap me But he wouldn't do it now. But he wouldn't do it now etc.

I was born in Tipperary one day when I was young
And that's the reason dont you see the Blarney's on my tongue I was the picture of my daddy the midwife did allow And the ladies ran to kiss me, but they wouldn't do it now Oh they wouldn't do it now, they wouldn't do it now. The ladies all did kiss me but they wouldn't don't nowII They used to bring me play with them out on the Verdan Green Theu used leap and tear around me the greatest ever seen And with buttercups & daisies they used to deck my brow And they'd ball me in their arms But they wouldnt do it now But they wouldn't do it now etc.

In the County of Wexford well know as pale
A gallant stout hero is Stafford called by name It is for good and kind behaviour Well know to Great & small And you brave William Stafford Were the boy that led them all.II In sweet Pilltown we started and from that to Ballysop Before the chase did stop And from that to Carrigbyrne As hard as we could crack The men of fame they tried in vain The hero to run down The steed [?] brave, and then it gave And still got on the ground (?)

III
The took down our notice with the greatest of care They looked for Murt Leary but he wasn't there He was better engaged at home in his bed Snoring quite calimly in his old iron shedIV Larry appeared with his face very red And a three storied hat on the side of his head He stood on the door way and those words he did say "Yez will have to leave this when John Roche gets his tea For Roche is a champion and a brave man indeed He's the man that knocked Barber's wife off of her speed

I
It was the last Sunday night of the fading old year 'Twas down by Green Meadow and course we did steer And passing by Widow's* we just gave a call To see how scores went at the Green Meadow BallII They all looked surprised when we did appear The boys and the girls weren't happy, I hear, The ballroom was neatly done out to be sure The Codds and the Jordans were taking the flure** The walls and the ceitup were painted in strokes And the guest of the night was the Bold Jimmy [?] * name of public house ** floor

VI
With these few lines I will conclude And bid a long farewell May Heaven's beam shine bright on all Who on thse banks do dwell May happiness forever reign And choicest blessings pour When first I drew the breath of life Near Bannow's lonely shore

When sporting on the green
Their smiling faces I behold While seas roll wide between Those youthful joys I still retain And sadly I deplore When I cast back my wandering eyes On Bannow's lonely shore.V And on my pillow I recline In a foreign land to rest The love of Bannow's flowery banks Still throbs within my breast A silent sleep steals o'er me I dream I see once more The rock cliffs that close abound Sweet Bannow's lonely shore

I
Lo Bannow's Lonely Banks farewell Where once I used to stray To view the crafts of smaller size Glide swiftly o'er the Bay The birds above the lovely beach Their sweetest notes did pour Which echoed through the silent woods Near Bannow's Lonely Shore.II And on those fond banks I often sat To watch the flowing tide While gentle barques with swelling sails Did o'er its surface glide

The seabirds' dismal cries we heard
But now those joys are o'er (?) Yet Recollection bring me back To Bannow's Lonely Shore.III The Village school-house on the hill It still appears in view As bright and beautiful as when I bade my last adieu Those pleasant hours are past and gone Perhaps to come no more Yet fondly still my heart will cling To Bannow's Lonely Shore. IV The boys with whom my youth was spent

I
Lo Bannon's Lonely Banks farewell Where once I used to stray To view the crafts of smaller size Glide swiftly o'er the Bay The birds above the lovely beach Their sweetest notes did pour Which echoed through the silent woods Near Bannon's Lonely Shore.II And on those fond banks I often sat To watch the flowing tide While gentle barques with swelling sails Did o'er its surface glide

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There was a priest who lived in Dumcormick one time. Father Barry was his name.
He was out one night on a sick call. When he came near the house a terrible fog arose and he was there for nearly an hour and s half before he could find his way. At last he managed to get to the house, and he was only barely in time to get the old man alive. 'Twas the ould Boy that put the for in it in order to delay him.

to do for me before I go."
"What is it?" said the devil. The ship has sprung a leak and I want you to pump on the Starboard over the port" The devil started pumping and he pumped and pumped but he couldn't do it. So he had to go away, and leave him. The Captain got out of him but the ship got lazy again.

There was a Captain of a vessel one time and the devil came to him one day out in the Western Ocean.
The devil said to him, that he would make his ship the fastest ship crossing the ocean if he would come with him after five years. The captain agreed; and his ship became as fast as a gale. He was able to cross the ocean twice as fast as any other ship, in any kind of weather. After the five years were up the devil came to him. "Well, are you coming with me," says he. "I am" says the captain. "But there is one thing I want you

There was a policeman and another man walking along the road one day on the road towards Cullenstown, and they heard a great noise, like horses galloping coming on behind them.
They pulled into to the ditch out of the way. When they looked there were two things like greyhounds galloping out a string of dust behind them. That night Mrs. Sheridan died sudden.

the bridle, and when the ould witch would come out to put it on herself.
He shook off the bridle and he minute he did he was his own shape again. The minute the ould witch came out he clapped the bridle on her and the minute he did she became a pony. He got up on her back and rode the devil out of her for miles and miles 'til he came to a forge. He got off at the forge door. "Here, shoe this one" says he to the smith. The pony kicked and reared to bet the devil. "I cant," says the smith. "Here;s ten shillings for you to shoe her. Hurry on

the bridle, and when the ould witch would come out to put it on herself.
He shook off the bridle and he minute he did he was his own shape again. The minute the ould witch came out he clapped the bridle on her and the minute he did she became a pony. He got up on her back and rode the devil out of her for miles and miles 'til he came to a forge. He got off at the forge door. "Here, shoe this one" says he to the smith. The pony kicked and reared to bet the devil. "I cant," says the smith. "Here;s ten shillings for you to shoe her. Hurry on

There was an ould witch who lived in Clerick and she was the biggest devil of 'em all.
There was two farmers sons who lived in the place one of them was fine and strong, and the other was thin and failing. The witch used put a bridle on him and ride him through the country, to public houses and everywhere. This day she put the bridle on him and rode up to a public house. She went in and called for a glass of whiskey. While she was inside a strange man came up to the "pony" and told him shake off

I'm in a hurry"
He attacked shoeing her, and she kicking like the devil. As soon as he had her shod the lad got up again and rode her home. When he got into the yard he left her off, and the pony disappeared on the spot He went in and there he found an ould woman inside on the bed with a set of shoes on her hands and feet.

the bridle, and when the ould witch would come out to put it on herself.
He shoot off the bridle and he minute he did he was his own shape again. The minute the ould witch came out he clapped the bridle on her and the minute he did she became a pony. He got up on her back and rode the devil out of her for miles and miles 'til he came to a forge. He got off at the forge door. "Here, shoe this one" says he to the smith. The pony kicked and reared to bet the devil. "I cant," says the smith. "Here;s ten shillings for you to shoe her. Hurry on

There was an ould witch who lived in Clerick and she was the biggest devil of 'em all.
There was two farmers sons who lived in the place one of them was fine and strong, and the other was thin and failing. The witch used put a bridle on him and ride him through the country, to public houses and everywhere. This day she put the bridle on him and rode up to a public house. She went in and called for a glass of whiskey. While she was inside a strange man came up to the "pony" and told him shobe off

There was an ould witch who lived in Clerick and she was the biggest devil of 'em all.
There was two farmers sons who lived in the place one of them was fine and strong, and the other was thin and failing. The witch used put a bridle on him and ride him through the country, to public houses and everywhere. This day she put the bridle on him and rode up to a public house. She went in and called for a glass of whiskey. While she was inside a strange man came up to the "pony" and told him shobe off

There was a miller who lived in Cullenstown and he was able to make a gale of wind rise whenever he liked.
They were smuggling, down under Ballymadder one night and the "Cutter" came on them. He made a gale rise that drove back the cutter, and they all got away. They said he was a druid or something. After he died, there used be some quare kind of an animal not bad like a goat seen at the door of his house. I suppose 'twas himself.

There was a miller who lived in Cullenstown and he was able to make a gale of wind rise whenever he liked.
They were smuggling, down under Ballymadder one night and the "Cutter" came on them. He made a gale rise that drove back the cutter, and they all got away. They said he was a druid or something. After he died, there used be some quare kind of an animal not bad like a goat seen at the door of his house. I suppose 'twas himself.

"Damn it all. I'll be over with the dog. Anderson come over with the dog alright the next morning and they put the dog on the hare and he raced her through several fields but he never could get get her away from the house where this Mrs. Chambers lived. After a while a man named Beacon of the Hill joined them with another dog and they both raced her and gave it to her that tight that she jumped in through the group hole of Chambers' byre and going in through the group the grey hound caught her by the leg so Anderson and my grandfather come up on the scene and Anderson said "We'll have to get the hare. She must be in the byre." So they went into the byre but there was no hare to be seen. So says Anderson "We'll go into the kitchen to she what's goin' on" So they went into the kitchen and the woman was sitting at the fire with her leg all blood and her bathing it. Anyway that was alright but about three weeks after that there was a parish priest in Maralough. This Sunday he was coming into [?] on a sidcar and he sees this woman in the field trailing a hay rope after

and smelled it and there was a bad smell off the milk says he this is "blinked" or stole as he emptied the churn and he says to my Grandfather I'll find out [?]. So this is where the superstition comes in "Now if you blamed anyone for taking the milk you went to there house and you would pull a handful of thatch off their dwelliing house & you would throw it before the two cows in the byre and if the cows roared that was the quilty person. Anyway he took the handful of thatch and threw it before the cows & they roared so he knew then it was this person she was a Mrs Chambers. He was walking all the time [?] this anyway he went into the byre and seen the hare sucklin' the Cow, so there was another neighbour named Robert Anderson living where Devitt is living and he was a kind of a Gentleman was was very great with my Grandfather and he goes over to him and tells all [?] about the hare and the churning. This man Anderson had a prize Grey hound, - they were very scarce at that thime. So Anderson said I blinked i.e. Come under the influence of the Evil Eye.

This thing I'm going to tell you about happened to my own grandfather. In them times milkin' the tether and stealing the butter was very common. Anyway he was livin' up in Scallen hill. There was no creameries in them times. The churning was always done at home so this day when the churn was started they churned and churned but there was no sign of butter coming and he lifted the lid off the churn

But you must wait till I go and see
If the Holy Father alone may be.II This youth had entered the lonely hall Where not but the sound of his light foot fall In a church cold & bare sat a vested priest in his lonely chair The youth had knelt down to tell his sins Ah ha - na - na na the youth begins At Mae Culpa he strikes his breast And in broken whisper he speaks the rest I cursed three times since last [?] day At mass time once I went to play I passed the Church yard one day in [?] And forgot to pray for my mothers rest I have no hate against living things I love my country above my King

as he will be able to swim in before that day twelve month.
There was a man by the name of George or Garry living in the townland of Carthain. There was a lone tree near his house. One day he saw a nest of rats at the bottom of the tree. The next day he went to see them again, and he saw one of the rats coming out of this nest with a Sovergin in his mouth. The whole family then decided to root up the tree. They killed all the Rats, and found many sovergins at the bottom of it. It was said that that place was haunted. Some years ago, and it was not long after when on of the family died. They never had much luck in the money but the old people say

and seven for a secret that never was told.
It is also supposed to be very unlucky to meet a cat to the wall. It is unlucky if a cat crosses the road you will have a disappointment or four following. If you are going a long journey and see a young lamb facing you will have good luck. But if it is faced away from you you will have bad luck. it is very unlucky to meet a red haired woman on the road first. A dark man is always supposed to be lucky to meet first. If you see a frog on May Day it is said that you will cry as much

and seven for a secret that never was told
it is also supposed to be very unlucky to meet a cat to the wall. It is unlucky if a cat crosses the road you will have a disappointment or four following. If you are going a long journey and see a young lamb facing you will have good luck. But if it is faced away from you you will have bad luck. it is very unlucky to meet a red haired woman on the road first. A dark man is always supposed to be lucky to meet first. if you see a frog a May Day it is said that you will cry as much

Superstitions
When a bride is getting it is no right for her to meet a cat in the door of the house. If she does happen to meet one of them so should give them milk and there will be no bad luck; but if she hasn't the cat will cry and it would rain a shower of rain on her going to the chapel and she would have bad luck. Because it is said "happy is the bride that the sun shines on. It is also supposed to be bery bad luck for to get married in the month of May. A bride should wear something old, something new, something borrowed and something blue. You should always keep the silver [?] is left down the morning you are married. If you think