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THE IRISH PENNY JOURNAL.

CAISLEAN-NA-CIRCE, OR THE HEN’S CASTLE.

Our prefixed illustration gives a near view of one of the most
interesting ruins now remaining in the romantic region of
Connemara, or the Irish Highlands, and which is no less remarkable
for its great antiquity than for the singularly wild
and picturesque character of its situation, and that of its surrounding
scenery. It is the feature that gives poetic interest
to the most beautiful portion of Lough Corrib—its upper
extremity—where a portion of the lake, about three miles in
length, is apparently surrounded and shut in by the rocky and
precipitous mountains of Connemara and the Joyce country,
which it reflects upon its surface, without any object to break
their shadows, or excite a feeling of human interest, but the
one little lonely Island-Castle of the Hen. That an object
thus situated—having no accompaniments around but those
in keeping with it—should, in the fanciful traditions of an
imaginative people, be deemed to have had a supernatural
origin, is only what might have been naturally expected; and
such, indeed, is the popular belief. If we inquire of the peasantry
its origin, or the origin of its name, the ready answer
is given, that it was built by enchantment in one night by a
cock and a hen grouse, who had been an Irish prince and
princess!

There is, indeed, among some of the people of the district a
dim tradition of its having been erected as a fastness by an
O’Conor, King of Connaught, and some venture to conjecture
that this king was no other than the unfortunate Roderick,
the last King of Ireland; and that the castle was intended by
him to serve as a place of refuge and safety, to which he could
retire by boat, if necessity required, from the neighbouring
monastery of Cong, in which he spent the last few years of his
life: and it is only by this supposition that they can account
for the circumstance of a castle being erected by the O’Conors
in the very heart of a district which they believe to have been
in the possession of the O’Flahertys from time immemorial.
But this conjecture is wholly erroneous, and the true founders
and age of this castle are to be found in our authentic but as
yet unpublished Annals, from which it appears certain that
the Hen’s Castle was one of several fortresses erected, with
the assistance of Richard de Burgo, Lord of Connaught,
and Lord Justice of Ireland, by the sons of Roderick, the last
monarch of the kingdom. It is stated in the Annals of Connaught,
and in the Annals of the Four Masters, at the year
1225, that Hugh O’Conor (son of Cathal Crovedearg), King
of Connaught, and the Lord Justice of Ireland, Richard De
Burgo, arriving with their English at the Port of Inis
Creamha, on the east side of Lough Corrib, caused Hugh
O’Flaherty, the Lord of West Connaught, to surrender the
[Pg 26]island of Inis Creamha, Oilen-na-Circe, or the Hen’s Island,
and all the vessels of the lake, into Hugh O’Conor’s hands, for
assurance of his fidelity.

From this entry it would appear that the Hen’s Island, as
well as the island called Inis Creamha, had each a castle on
it previously; and this conclusion is strengthened by a subsequent
entry in the same Annals, at the year 1233, from which
it appears that this castle, as well as others, had been erected
by the sons of Roderick, who had been long in contention for
the government with Cathal Crovedearg, and his sons Hugh
and Felim, and had, during these troubles, possessed themselves
of O’Flaherty’s country. On the death of Hugh
O’Conor, who was treacherously slain by Geoffry De Mares, or
De Marisco, in 1228, they appear to have again seized on the
strongholds of the country, that of the Hen’s Castle among
the rest, and to have retained them till 1233, when their rival
Felim O’Conor finally triumphed, and broke down their castles.
This event is thus narrated in the Annals of the Four
Masters:—

“1233. Felim, the son of Charles the Red-handed, led an
array into Connaught. Cormac, the son of Tomaltagh (Lord
of Moylurg), went to meet him, and brought him to Moylurg,
where they erected a camp at Druim Greagraighe, and were
joined by Cormac, by Conor his son, the inhabitants of the
three Tuathas, and by the two sons of Mortogh Mac Dermot,
Donogh and Mortogh. They here consulted with each other,
and resolved upon going in pursuit of Hugh (King of Connaught)
and the other sons of Roderic. After overtaking
them, they defeated Hugh, slew himself, his brother, Hugh
Muimhneach his son, and Donogh More, the son of Dermot,
who was the son of Roderic, and many others besides. There
were also slain Raghallach O’Flanigan, Thomas Biris, Constable
of Ireland, his relative John Guer, and many other
Englishmen. This was after the bells and croziers had been
rung against them, after they had been cursed and excommunicated
by the clergy of Connaught; for Hugh Muimhneach
had violated and plundered Tibohine and many other churches,
so that he and his adherents fell in revenge of their dishonour
to the saints whose churches they had violated. The kingdom
and sovereignty of Connaught were wrested from the
sons of Roderic, the son of Torlogh, on that day. Felim, the
son of Charles the Red-handed, then assumed the government
of Connaught, and demolished the castles which had been
erected by the power of the sons of Roderic O’Conor and Mac
William Burke, namely, the Castle of Bon Gaillimbe, Caislen-na-Circe,
Caislen-na-Caillighe, and the Castle of Dunamon.”

In subsequent times the Hen’s Castle reverted to the O’Flahertys,
and was repaired and garrisoned by them till the
time of Cromwell, when, as we are informed by Roderick
O’Flaherty, it was finally dismantled and left to decay. Still,
however, enough remains to exhibit its original plan, which was
that of an Anglo-Norman castle or keep, in the form of a parallelogram,
with three projecting towers on its two longest sides;
and the architectural features of the thirteenth century are
also visible in some of its beautifully executed windows and
doorways.

The Hen’s Castle is not without its legendary traditions
connected with its history anterior to its dilapidation; and
the following outline of one of these—and the latest—as told
at the cottage firesides around Lough Corrib, may be worth
preserving as having a probable foundation in truth.

It is said that during the troubled reign of Queen Elizabeth,
a lady of the O’Flahertys, who was an heiress and a widow,
with an only child, a daughter, to preserve her property from
the grasp of her own family and that of the De Burgos or
Burkes, shut herself up with her child in the Hen’s Castle,
attended by twenty faithful followers, of tried courage and devotion
to her service, of her own and her husband’s family.
As such a step was, however, pregnant with danger to herself,
by exciting the attention and alarm of the government and local
authorities, and furnishing her enemies with an excuse for
aggression, she felt it necessary to obtain the queen’s sanction
to her proceedings; and accordingly she addressed a letter to
her majesty, requesting her permission to arm her followers,
and alleging as a reason for it, the disaffected state of the
country, and her ardent desire to preserve its peace for her
majesty. The letter, after the fashion of the times, was not
signed by the lady in her acquired matron’s name, but in her
maiden one, of which no doubt she was more proud; it was
Bivian or Bevinda O’Flaherty. The queen received it graciously;
but not being particularly well acquainted with the
gender of Irish Christian names, and never suspecting, from
the style or matter of the epistle, that it had emanated from
one of her own sex, she returned an answer, written with her
own hand, authorising her good friend “Captain Bivian O’Flaherty”
to retain twenty men at her majesty’s expense, for
the preservation of the peace of the country; and they were
maintained accordingly, till the infant heiress, becoming adult,
was united to Thomas Blake, the ancestor of the present Sir
John Blake of Menlo Castle, and proprietor of the Castle of
the Hen.

To these brief notices of an ancient castle, not hitherto
described, or its age ascertained, we shall only add, that there
are few military structures of lime and stone now remaining
in Ireland that can boast an equal antiquity.

P.

OCCUPATIONS FOR THE YOUNG.

BY MARTIN DOYLE.

Habit is said to be a second nature, and it is often stronger
than the first. At first we easily take the bend from the
hand of the master, but the second nature, which is of our
own making, is frequently proof against any alteration. How
important, then, is education, which gives the turn and moulding
to the mind while it is flexible, fixes the habits, and forms
the character! The discipline of the mind, with respect to
its natural bias, is either misdirected or misunderstood in nine
cases out of ten, and latent talents or tendencies, which by
proper culture might be rendered sources of enjoyment to the
possessor, and useful to the community, are restrained, if not
too powerful for suppression, from their proper developement,
by absurd and artificial treatment.

In the upper classes, a parent, perhaps, incapable of estimating
the capacity of his son, determines with himself that
the profession, suppose of divinity, of law, or of medicine, is the
most lucrative, gentlemanlike, or otherwise eligible, and that
the boy shall be educated accordingly.

The unfortunate youth who has no talent for the acquisition
of languages, and cannot comprehend the simplest proposition
in geometry, is condemned to pursue a prescribed routine,
and to pass many of the most precious years of his life in the
unavailing effort to learn, through the drudgery of a classical
school, what is repugnant to his taste, and beyond his powers
of comprehension; and all this time, from being constantly
engaged in thumbing the elementary books of the dead languages
(which are never at his finger ends, in the acceptation
of the common phrase), he grows up shamefully ignorant of his
vernacular tongue, in which he can neither read with fluency
nor spell with correctness.

The schoolmaster, however, is expected to prepare him for
the university within a given time, and he must be made up for
entrance accordingly. If the parents are told that Young
Hopeful has no turn for a literary life, no capacity for learning
what is required, they doubt the judgment of the informant,
who tells them the truth; for the acknowledgment of
this would be an indirect admission of their own incapacity;
and in proportion to their ignorance and dullness, is their
self assurance that their booby has excellent abilities. The
youth is therefore forced forward in spite of his natural
repugnance to books; and if afterwards smuggled through
the university into a profession which may give him place or
emolument, without ability or exertion on his part, he disgraces
his station by general ignorance and unfitness; and if
he be admitted into a profession which yields honour or emolument
only in proportion to talents and industry, he totally
fails of the object, and it is discovered too late that the selection
of his avocation was in some way unlucky.

Now, it is very probable that if such an every-day boy had
been permitted to pursue some track for which his inclinations
qualified him, instead of being limited to a course of unsuitable
and distasteful occupations, he might have acquired useful
knowledge of some sort. For example, supposing him to stumble
at metrical “longs and shorts,” or to be stuck between the
horns of a dilemma, or be lost amidst the mazes of metaphysics,
he might have that peculiar turn which would render him a
good farmer, an excellent judge of “long and short wools” or
of “long and short horns,” or that shrewdness which would
render him a clever tradesman, a man

And so certain am I that many young men who enter our
university would prefer and far better comprehend the plain
and practical lecture of a professor of agriculture, surrounded
by models of machinery and plates of cattle, &c., than lec[Pg 27]tures
of a far more pretending character, that I cannot avoid
lamenting the deficiency in the department of agriculture which
Socrates designated “the nurse and mother of all the arts,”
and Gibbon “the foundation of all manufactures.”

The example afforded in this respect by the University of
Edinburgh is worthy of the imitation of Trinity College. To
afford at least the opportunities of gaining such information
on this subject as the mind may be capable of receiving or
predisposed to receive, cannot but be deemed judicious. And
the theoretical knowledge of husbandry is incalculably more
needed by the gentry and middle classes of Ireland than by
those of the same grades in Scotland, where almost every
land-proprietor and farmer understands the subject more or
less.

Far be it from me to decry the advantages of what is called
learning, but I would have a more diversified course, both in
our schools of every class, and in the universities, so as to comprehend
those useful branches of information, to which the
student, if denied by Providence the faculties requisite for the
attainment of others, may apply himself with pleasure or advantage.

I have met with many young persons of exceeding dullness
in book learning, of decided distaste to the pursuits of literature,
who have manifested a quick apprehension of mechanical
contrivances, practically exhibited a love of natural history, of
gardening, of agriculture, of something, in short, of a utilitarian
character. If these tendencies had been duly cultivated,
the results would have been favourable to the individuals themselves,
and probably to the public also.

I have often been puzzled to account for the pre-eminence
of the Scotch as a clever and a thinking people: it cannot be
from atmospheric influence; and I am disposed to question the
correctness of the assertion of a grave Caledonian, that the
fine spirit of philosophical inquiry which distinguishes his
countrymen is mainly attributable to their use of oatmeal porridge;
it must rather be from well-directed education, from
the early acquired habit of thinking for one’s self, and of giving
a reason for every thing as far as they can, that the Scotch
are so intelligent and so fitted for their respective stations in
the social circle.

My own countrymen are naturally as shrewd and intellectual
as the Scotch, but their minds are too generally ill disciplined,
and school education, for all classes, is too generally
defective every where. Several hours of the day are passed
in wearisome restraint within the walls of a schoolroom, in
learning words without ideas, sounds without sense; the
mind being seldom engaged in the tasks with either pleasure
or profit.

And besides the impediments which obstruct the progress
of useful occupation, arising from the blindness of parents,
the unfitness of teachers, and the incapacity of pupils, there
are to be encountered in all schools the natural preference of
idleness to any kind of systematic occupation, the love of
mischief and freaks, which prevail among combinations of
boys, and the difficulty of analysing character and dispositions
in crowded seminaries.

But in schools for the poor, where order and discipline are
easily enforced; in places of private education, and under the
paternal roof, where, by far the greatest degree of happiness
and simplicity of character are enjoyed and preserved—in
such cases, in which instructors and parents are qualified to
educate, a system of literary instruction, combining with it
relaxation of a useful kind, may be pursued.

Among the latter I would place gardening and botany
foremost among the out-of-door occupations, and these pursuits
apply to both sexes, and to the humblest of the peasantry,
as well as to the nobles of the land, for with the idea of
a garden is connected every association that is pure and
heaven-born. I myself even now look back upon those of my
childish hours which were employed in the garden, with unmixed
pleasure, and the first early crop of radishes which I
raised with my own hands in a garden border, afforded me
more innocent pride than any far more valuable crop that I
have subsequently raised upon my farm. The care of flowers
and shrubs, and the absence of corrupting influences, during
the indulgence of this pursuit, render it a subject of extreme
interest in the formation of individual and national character.

Those of the poor who are disposed to take a real interest
in their gardens as is the case of thousands of the English
peasantry, instead of finding their summer evening occupations
in their allotments wearisome after their day of other
toil, seem to find relaxation in the comparatively light work
which they thus perform for themselves; and in the pleasurable
contemplation of their own flowers, though they be but common
beauties, and of their own tiny crops, they feel that calmness
and tranquillity, that quiet satisfaction, which lay the
passions at rest, and therefore indispose for the boisterous
mirth and the ungodly society of the frequenters of the beer-house
or the gin-shop.

Poultry, pigeons, and rabbits, may be reared by young
people, both for amusement and profit. The child who understands
much of the natural history of domestic animals
from practical observation, and perceives the force of those
influences which unite the parent and the offspring, will so far
sympathize with, and apprehend the nature of, those influences,
as to feel pain at the thought of wantonly dissociating
that connection, and would be far less likely “to rob the
poor birds of their young,” than the child who had not been
familiarized with the nature and habits of the feathered
race.

Children who have watched over a brood of chickens from
the moment of their first disengagement from the shell, and
witnessed the instinct with which the Creator causes them to
come at the call of their mother, and contemplate the love
with which “the hen gathers her chickens under her wings,”
will take no pleasure in destroying that life of which they had
anxiously traced the progress from the hour in which the first
sign of developed animation appeared. It is improbable that
the boy (and far more so that the girl, who is naturally kind)
to whose hand the birds have fearlessly looked for food, while
they clamorously delighted in his presence, could in his
manhood witness any torturing of the feathered race, such
as the diabolical barbarity of throwing at cocks on Shrove
Tuesday, which used to disgrace Great Britain; or take pleasure
in the barbarities of a cock-fight[A] or a gander-fight.[B]

For those who are excluded from the enjoyments of rural
life, and those occupations to which I have referred, there
remain other pursuits of extreme interest, according to their
respective tastes—geology, chemistry, mechanics, which employ
both the head and the hand. Many a youth may be taught
“sermons in stones,” &c.—see the quotation in Shakspeare,
As You Like It—and be kept from bad company, by having
access to a lathe, and becoming practically “a tool-making
animal,” who, from his distaste to books, would be otherwise
miserably destitute of rational employment. I do not wish to
see either young or old persons too much

But natural history, to a reasonable extent, is surely a useful
and improving study for both rich and poor; it leads them to
look from the creature to the Creator; to contemplate His
works, His glories, and His beneficent designs, both in the material
and the spiritual world. In short, I would supply the
mind and body with those occupations which best harmonise
together, and most powerfully tend to overcome the degrading
and demoralising effects of ignorance, which is confessedly
the greatest enemy to religion, to peace, good order, and
social happiness.

[Pg 28]

ALEXANDER AND THE TREE.

“From this tree it was that the Voice came which spake of old to Iskander
(Alexander the Great), saying, as an oracle, ‘Iskander indeed cometh into
India, but goeth from thence into the Land of Darkness.’”—Apocryphal
History of Alexander the Great.

APOLOGUES AND FABLES,

IN PROSE AND VERSE, FROM THE GERMAN AND OTHER
LANGUAGES.

(Translated for the Irish Penny Journal.)

No. II.—THE THREE RINGS.

In the reign of the Sultan Sal-ad-Deen there lived in the city
of Damascus a Jew called Nathaniel, who was pre-eminently
distinguished among his fellow-citizens for his wisdom, his
liberality of mind, the goodness of his disposition, and the
urbanity of his manners, so that he had acquired the esteem
even of those among the Mooslemin who were accounted the
strictest adherents to the exclusive tenets of the Mahommedan
creed. From being generally talked of by the common people,
he came gradually to attract the notice of the higher classes,
until the sultan himself, hearing so much of the man, became
curious to learn how it was that so excellent and intelligent a
person could reconcile it with his conscience to live and die in
the errors of Judaism. With the view of satisfying himself
on the subject, he at length resolved on condescending to a
personal interview with the Jew, and accordingly one day
ordered him to be summoned before him.

The Jew, in obedience to the imperial mandate, presented
himself at the palace gates, and was forthwith ushered, amid
guards and slaves innumerable, into the presence of the august
Sal-ad-Deen, Light of the World, Protector of the Universe,
and Keeper of the Portals of Paradise; who, however, being
graciously determined that the lightning of his glances should
not annihilate the Israelite, had caused his face to be covered
on the occasion with a magnificent veil, through the golden
gauze-work of which he could carry on at his ease his own
examination of his visitor’s features.

“Men talk highly of thee, Nathaniel,” said the sultan,
after he had commanded the Jew to seat himself on the carpet;
“they praise thy virtue, thy integrity, thy understanding,
beyond those of the sons of Adam. Yet thou professest a
false religion, and showest no sign of a disposition to embrace
the true one. How is this obstinacy of thine reconcilable with
the wisdom and moderation for which the true believers give
thee credit?”

“If I profess a false religion, your highness,” returned the
Jew modestly, “it is because I have never been able to distinguish
infallibly between false religions and true. I adhere
to the faith of my fathers.”

“The idolaters do so no less than thou,” said Sal-ad-Deen,
“but their blindness is wilful, and so is thine. Dost thou mean
to say that all religions are upon the same level in the sight
of the God of Truth?”

“Not so, assuredly,” answered Nathaniel: “Truth is but
one; and there can be but one true religion. That is a simple
and obvious axiom, the correctness of which I have never
sought to controvert.”

“Spoken like a wise man!” cried the sultan;—“that is,”
he added, “if the religion to which thou alludest be Islamism,
as it must be of course. Come: I know thou art favourably
inclined towards the truth; thou hast an honest countenance:
declare openly the conviction at which thou must have long
since arrived, that they who believe in the Koran are the sole
inheritors of Paradise. Is not that thy unhesitating persuasion?”

“Will your highness pardon me,” said the Jew, “if, instead
of answering you directly, I narrate to you a parable[Pg 29]
bearing upon this subject, and leave you to draw from it such
inferences as may please you?”

“I am satisfied to hear thee,” said the sultan after a pause;
“only let there be no sophistry in the argument of thy narrative.
Make the story short also, for I hate long tales about
nothing.”

The Jew, thus licensed, began:—“May it please your highness,”
said he, “there lived in Assyria, in one of the ages of
old, a certain man who had received from a venerated hand a
beautiful and valuable ring, the stone of which was an opal,
and sparkled in the sunlight with ever-varying hues. This
ring, moreover, was a talisman, and had the secret power of
rendering him who wore it with a sincere desire of benefiting
by it, acceptable and amiable in the eyes of both God and
man. It is not therefore to be wondered at, that the owner
continually wore it during his lifetime, never taking it off his
finger for an instant, or that, when dying, he should adopt
precautions to secure it to his lineal descendants for ever. He
bequeathed it accordingly first to the most beloved of his sons,
ordaining that by him it should be again bequeathed to the
dearest of his offspring, and so down from generation to generation,
no one having a claim in right of priority of birth,
but preference being given to the favourite son, who, by virtue
of the ring, should rule unconstrained as lord of the house
and head of the family. Your highness listens?”

“I listen: I understand: proceed,” said the sultan.

The Jew resumed:—“Well: from son to son this ring at
length descended to a father who had three sons, all of them
alike remarkable for their goodness of disposition, all equally
prompt in anticipating his wishes, all equally loving and virtuous,
and between whom, therefore, he found it difficult to
make any distinction in the paternal affection he bore them.
Sometimes he thought the eldest the most deserving; anon
his predilections varied in favour of the second; and by and
bye his heart was drawn towards the youngest:—in short, he
could make no choice. What added to his embarrassment was,
that, yielding to a good-natured weakness, he had privately
promised each of the youths to leave the ring to him, and
him only; and how to keep his promise, he did not know.
Matters, however, went on smoothly enough for a season;
but at last death approached, and the worthy father became
painfully perplexed. What was to be done? Loving his
sons, as he did, all alike, could he inflict so bitter a disappointment
upon two of them as the loss of the ring would certainly
prove to them? He was unable to bear the reflection.
After long pondering, a plan occurred to him, the anticipated
good effects of which would, he trusted, more than compensate
for the deceit connected with it. He sent secretly for a
clever jeweller; and, showing him the ring, he desired him to
make two other rings on the same model, and to spare neither
pains nor cost to render the three exactly alike. The jeweller
promised, and kept his promise: the rings were finished, and
in so perfect a manner that even the father’s eye could not
distinguish between them as far as mere external appearance
went. Overjoyed beyond expression at this unlooked-for consummation
of his wishes, he summoned his three sons in succession
into his presence, and from his deathbed bestowed
upon each, apart from the other two, his last blessing and one
of the rings; after which, being at his own desire left once
more alone, he resigned his spirit tranquilly into the hands of
its eternal Author. Is your highness attentive?”

“I am,” said Sal-ad-Deen, “but to very little purpose, it
would seem. Make an end of thy story quickly, that I may
see the drift of it.”

“It is soon ended, most powerful sultan,” said Nathaniel,
“for all that remains to be told is what doubtless your highness
already half conjectures—the result, namely, of this
good-natured deception. Scarce was the old man laid in his
grave, when each of the sons produced his ring, and claimed
the right of being sole master and lord of the house. Questions,
wranglings, complaints, accusations, succeeded—all to
no end, however; for the difficulty of discovering which was
the true ring was as great then as that of discovering which
is the true faith now.”

“How!” interrupted the sultan indignantly, “this to me?
Dost thou tell me that the faith of the Mooslemin is not
acknowledged by all right-thinking persons to be the true
one?”

“May it please your highness,” said the Jew, calmly, “I
am here at your own command, and I answer your questions
according to the best of my poor ability. If the allegory I
relate be objectionable, it is for the sultan to find fault with it
alone, and not with the reflections which it must necessarily
suggest.”

“And dost thou mean, then, that thy paltry tale shall serve
as a full answer to my query?” demanded Sal-ad-Deen.

“No, your highness,” said Nathaniel, “but I would have
it serve as my apology for not giving such an answer. The
father of these youths caused the three rings to be made expressly
that no examination might be able to detect any dissimilarity
between them; and I will venture to assert, that
not even the Sublimest of Mankind, the Sultan Sal-ad-Deen
himself, could, unless by accident, have placed his hand on
the true one.”

“Thou triflest with me, Nathaniel,” said the sultan; “a
ring is not a religion. There are, it is true, many modes of
worship on the earth: but has not Islamism always remained a
distinct system of faith from the false creeds? Look at its
dogmas, its ceremonies, the modes of prayer, the habits, yea,
the very food and raiment of its professors! What sayest
thou of these?”

“Simply,” returned the Jew, “that none of them are proofs
of the truth of Islamism. Nay, be not wroth with me, your
highness, for what I say of your religion I say equally of all
others. There is one true religion, as there was one true
ring in my parable; but you must have perceived that all
men are not alike capable of discovering the truth by their own
unassisted efforts, and that a certain degree of trust in the
good faith of others as teachers is therefore essential to the reception
of religious belief at all. In whom, then, I would ask, is
it most natural for us to place our trust? Surely in our own
people—in those of whose blood we are—who have been about
us from our childhood, and given us unnumbered proofs of
love—and who have never been guilty of intentionally practising
deception upon us. How can I ask of you to abandon
the prepossessions of your fathers before you, and in which,
true or false, you have been nurtured? Or how can you
expect, that, in order to yield to your teachers the praise belonging
solely to the truth, I should virtually declare my
ancestors fools or hypocrites?”

“Sophistical declamation!” said the sultan, “which will
avail thee little on the Judgment Day. Is thy parable ended?”

“In point of instruction it is,” replied Nathaniel, “but I
shall briefly relate the conclusion to which the disputes among
the brothers conducted. When they found agreement impossible,
they mutually cited one another before the tribunal or
the law. Each of them solemnly swore that he had received
a ring immediately from his father’s hand—as was the fact—after
having obtained his father’s promise to bestow it on
him, as was also the fact. Each of them indignantly repudiated
the supposition that such a father could have deceived
him; and each declared, that, unwilling as he was to think
uncharitably of his own brethren, he had no alternative left
but that of branding them as impostors, forgers, and swindlers.”

“And what said the judge?” demanded Sal-ad-Deen; “I
presume the final decision of the question hung upon his
arbitration?”

“Your highness is correct: the judge at once pronounced
his award, which was definitive. ‘You want,’ said he, ‘a
satisfactory adjudication on this question, which you have contested
among yourselves so long and so fruitlessly. Summon
then your father before me: call him from the dead and let
him speak; it is otherwise impracticable for me to come at the
knowledge of his intentions. Do you think that I sit here for
the purpose of expounding riddles and reconciling contradictions?
Or do you, perhaps, expect that the true ring will
by some miracle be compelled to bear oral testimony here in
court to its own genuineness? But hold: I understand that
the ring is endowed with the occult power of rendering its
wearer amiable and faultless in the eyes of men. By that test
I am willing to try it, and so to pronounce judgment. Which
of you three, then, is the greatest object of love to the other
two? You are silent. What! does this ring, which should
awaken love in all, act with an inward influence only, not an
outward? Does each of you love only himself? Oh, go! you
are all alike deceivers or deceived: none of your rings is the
true one. The true ring is probably lost; and to supply its
place your father ordered three spurious ones for common use
among you. If you will abide by a piece of advice instead of a
formal decision, here is my counsel to you: leave the matter
where it stands. If each of you has had a ring presented to
him by his father, let each believe his own to be the real ring.
Possibly your father might have grown disinclined to tolerate[Pg 30]
any longer the exclusiveness implied in the possession of a
single ring by one member of a family; and, certainly, as he
loved you all with the same affection, it could not gratify him
to appear the oppressor of two by favouring one in particular.
Let each of you therefore feel honoured by this all-embracing
generosity of your parent; let each of you endeavour to outshine
his brothers in the cultivation of every virtue which the
ring is presumed to confer—assisting the mysterious influence
supposed to reside in it by habits of gentleness, benevolence,
and mutual tolerance, and by resignation in all things
to the will of God; and if the virtues of the ring continue to
manifest themselves in your children, and your children’s children,
and their descendants to the hundredth generation, then,
after the lapse of thousands of years, appear again and for
the last time before this judgment seat! A Greater than
I will then occupy it, and He will decide this controversy for
ever.’ So spake the upright judge, and broke up the court.
Your highness now, I trust, thoroughly comprehends my reason
for not answering your question in a direct manner?”

“Is that the end of thy story?” asked Sal-ad-Deen.

“If it please your highness,” said the Jew, who had by
this time arisen, and was gradually, though respectfully,
proceeding to accomplish his retreat.

“By my beard,” said the sultan, after a considerable pause,
“it is an ingenious apologue that of thine, and there may be
something in it too; but still it does not persuade me that
thou art excusable in thy pertinacious rejection of Islamism.
I own I tremble for thee after all. Go thy ways, however,
for the present, with this purse of tomauns, by way of premium
for thy mother-wit; but I shall shortly send for thee
again; and as I do not much fancy remaining in any man’s
debt, thou shalt then, as a wholesome counterpoise to thy sophistry,
obtain from me in reply either a parable of my own,
or one from the Koran, upon which I will argue with thee to
thy signal confusion!”

M.

ANECDOTES OF MACKLIN,

THE IRISH COMEDIAN.

Macklin was exceedingly quick at a reply, especially in a
dispute. One day Doctor Johnson was contending some
dramatical question, and quoted a passage from a Greek poet
in support of his opinion. “I don’t understand Greek though,
Doctor,” said Macklin. “Sir,” said Johnson, pompously,
“a man who undertakes to argue, should understand all languages.”
“Oh, very well,” returned Macklin; “how will
you answer this argument?” and immediately treated him to
a long quotation in Irish.

One night, sitting at the back of the front boxes with a
gentleman of his acquaintance, one of the underbred box-lobby
loungers of the day stood up immediately before him, and
being rather large in person, covered the sight of the stage
from him. Every body expected that Macklin would have
knocked the fellow down notwithstanding his size, but he
managed the matter in another temper. Patting him gently
on the shoulder with his cane, he respected of him with much
apparent politeness, “that when he saw or heard any thing
very entertaining on the stage, he would be pleased to turn
round and let him and the gentleman beside him know of it;
for you see, my dear sir,” added the veteran, “that at present
we must totally depend upon you as a telegraph.” This
had the desired effect, and the lounger walked off.

Talking of the caution necessary to be used in conversation
amongst a mixed company, Macklin observed, “Sir, I have
experienced to my cost that a man in any situation of life
should never be off his guard. It is the fault of the Irish that
they are too ready to ‘commit’ themselves. Now, this never
happens with the Scotch:—a Scotchman is always on the
look-out; he never lives a moment extempore, and that is one
great reason why he is so successful in life as we see.”

Macklin was very intimate with Frank Hayman (at that
time one of our best historical painters), and happening to
call on him one morning soon after the death of the painter’s
wife, with whom he (Frank) had lived but on indifferent
terms, he found him wrangling with the undertaker about his
high charge for the funeral expenses. Macklin listened to the
altercation for some time; at last, going up to Hayman—“Come,
come, Frank,” said he, “this bill is to be sure a little
extravagant, but you should pay it, if it were only on account
of the respect you owe your wife’s memory; for I am sure,”
he added with the greatest gravity, “she would have paid
twice as much for your burial with the greatest gladness, if
she had had the opportunity.”

A notorious egotist one day in a large company, indirectly
praising himself for a number of good qualities which it was
well known he did not possess, asked Macklin the reason why
he should have the singular propensity of interfering in the
concerns of others for their benefit, when he so often met with
unsuitable returns. “I could tell you, sir,” said Macklin.
“Ah! well do, then, my good fellow; you are a man of some
observation; and—I—a—should be glad of your—a—definition.”
“Why, then, sir,” replied Macklin, “the cause is impudence—nothing
but stark staring impudence!”

A gentleman at a public dinner asking him, rather inconsiderately,
whether he remembered Mrs Barry the celebrated
Irish actress, who died about the latter end of Queen Anne’s
reign, he stared him in the face with considerable ferocity, and
bawled out, “No, sir, nor Harry the Eighth neither!”

An Irish dignitary of the church, not remarkable for his veracity,
complaining that a tradesman of his parish had called
him a liar, Macklin asked what reply he had made him. “I
told him,” said the bishop, “that a lie was among those things
that I dared not commit.” “And why, doctor,” returned
Macklin, with an indescribable sort of comic frown, “why did
you give the rascal so erroneous a notion of your courage?”

One of the band of the Covent-Garden theatre, who played
the French horn, was telling some anecdotes of Garrick’s curiosity,
and withal praising the great actor incessantly. Macklin,
who heard him from the lower end of the table, and who
always fired up like lighted straw at the praises of Garrick,
exclaimed aloud, “I believe, sir, you are a trumpeter.” “Well,”
said the band-man, “and what if I am?” “Nothing more,
sir,” vociferated Macklin, “than this, that, being a trumpeter,
you are by profession a dealer in puffs!”

BAD AIR AND GOOD AIR.

In a former number we directed attention to the many remarkable
properties of the air we breathe, and pointed out
how dependent we are for comfort and even existence on the
maintenance of the air in a state fit for respiration. The difference
between good air and bad air can be easily collected
from that article; but as the peculiar conditions of the air
which are capable of affecting health deserve very careful consideration,
we are tempted to resume the subject.

The even balance which, as was explained, is struck between
the two sorts of breathing, that of the animal which
gives out carbonic acid, and that of the vegetable which takes
it in, is capable of maintaining the air upon the large scale
always in the proper state. But in order that the people may
be benefited by this wise arrangement, it is necessary that
they should be living abroad in the open air and in the fields;
that a man, in proportion as he destroys the oxygen of the air,
should have around him plants to give out an equal quantity
in its place; that, in fact, mankind, in order to avail themselves
of the providential security for breathing permanently good
air, should live out of doors, engaged, at least principally, in
agricultural employments, as was the condition of society in
the early ages, and in some portions of the globe to a certain
extent is so still.

But in countries like ours, where vast numbers of families
are collected in cities, with narrow streets and lanes; where
an open place like Stephen’s Green or Merrion Square is
anxiously sought after, and disproportionate rents paid for the
houses which are around it, this immediate restoration of the
injury done to the air by breathing, and the burning of lights
and fuel, cannot occur. The air is vitiated permanently, and
those resident in towns require for their health’s sake to understand
how the evil may be rendered as small as possible.
Even in a town, the total quantity of air is so great, that if it
all come into play, it can be but slightly injured. But such is
often not the case. How often, when there is a fine healthful
breeze outside the town, do we find, on entering a narrow
street, the mass of air perfectly motionless, and all the mischievous
vapours which are produced, collecting until they
become almost irrespirable. This is a great source of disease
in towns; and to prevent or remedy it, requires but frequent
change of the air which a room or a street contains: it requires
but ventilation.

It is by means of a fireplace that a room is generally ventilated.
The air which has served for the burning of the fuel
is thereby made very hot, and hot air, being much lighter
than cold air, rises up the chimney, generally mixed with[Pg 31]
soot, and is then called smoke. According as the hot air
leaves the room, cold air enters to supply its place through
the open doors or windows, or, if these be closed, through every
little crevice which can give it passage. There is thus produced
a rapid current of air, or draught, as it is termed. The
air vitiated by the breathing of persons in the room is carried
away along with that vitiated by the fire, and at any one moment
the air in the room is found to be almost completely pure.
It is therefore to proper ventilation that the inhabitants of
towns must look for the maintenance of health. Disregard to
this precaution has been the means of increasing to a frightful
extent the mortality of large cities, and instances have been
given, where an infectious disease, which had ravaged a number
of low and confined streets in a large English town, stopped
suddenly, and avoided a street otherwise no better than
the rest, but which had been kept clean, and the rooms ventilated,
by the exertions of some well-informed persons. For
the preservation of the health of the poorer classes in large
towns, medicine is of far less importance than cleanliness and
ventilation.

We are sure, however, that many of our intelligent readers
are ready now to start an objection to the account just given
of the cause of bad air in cities. If the air of a city be injured
by the large quantity of carbonic acid which is formed,
a city should be the best place possible for the health of vegetables.
If the air which is bad for man be good for plants,
the vegetation in a confined street should surpass, in brilliancy
and verdure, that of the most open and best attended gardens.
It is true, unfortunately, that the only produce of our once industrious
Liberty is now the grass which is growing in the seats
of former bustle; but we have not even the satisfaction of
knowing that that flourishes. It is pale, sickly, and stunted;
for the air of the city is vitiated by causes different from that
which alone has hitherto occupied us, and these causes are as
injurious to plants as to man. The carbon of our fuel produces,
in burning, carbonic acid, but carbon is not the only
substance in ordinary fuel. Most coals contain sulphur, and
in burning, this body produces sulphurous acid, also a gas,
which is highly irritating and poisonous, particularly to
plants, and which, mixing with the air, renders the city as
injurious to the organization of a plant as the carbonic acid
to the respiration of an animal.

To render air fit for respiration, it is necessary to do more
than keep the proper quantity of oxygen in it; the carbonic
acid must be taken away. Plants, our readers have already
remarked, do both, and hence the admirable fitness of external
nature to the objects for which the Creator has designed it.
If the carbonic acid were not taken away, all animals would
be poisoned, even if the proper quantity of oxygen remained,
for carbonic acid is a positive poison, which kills by acting on
the brain like opium. A person can live, breathing with only
one lung; in the disease of consumption, an individual may
live for months with only one lung, or even only part of a lung,
remaining fit for use; but if perfectly good air be breathed
with one lung, and carbonic acid with the other, the person
will be poisoned after a very short time; consequently, it is
of great importance to prevent the accumulation of carbonic
acid, even where it is not produced at the expense of the
oxygen of the air.

Carbonic acid is indeed produced in a great variety of ways,
besides by animals in breathing, and fuel in burning. It is
remarkable that it is only the green parts of plants which
breathe as has been described; the leaves and stems giving out
oxygen, and absorbing carbonic acid. The flowers and the
ripe fruits of plants act on the air in the same way as animals,
and hence deteriorate it; and the rooms where stores of fruit
are kept, are known to be very unwholesome, and persons have
been suffocated by sleeping in a room where there was a very
great quantity of flowers. Oils, particularly drying oil, and
spirit of turpentine, act on air also, absorbing oxygen and giving
out carbonic acid; and the air of a newly painted house,
if the doors and windows are kept close, is consequently
found to be very unfit for respiration. In many countries,
particularly where there are burning mountains, carbonic acid
is given off from the ground, and it collects in every hollow
or cave, in consequence of being much heavier than the air.
There is a cave in Italy, called the Dog’s Grotto, because
a dog on entering it is instantly suffocated, though a man may
walk in without injury. The cause is, that the cave is filled
up by carbonic acid to about four feet deep; a dog, or any
animal that holds its head lower than that height, breathes
carbonic acid and is choked, but a man breathes the pure air
which is above it, and escapes. In deep dry wells which have
been neglected, carbonic acid accumulates, and workmen who
go down to clean the pit are sometimes suffocated. In such
cases a candle should first be let down, and if it burns, the
air is fit to breathe. If the candle be extinguished, it is unsafe
for an individual to descend.

In the Island of Java, however, perhaps the most remarkable
collection of carbonic acid is to be found. On the summit
of the highest mountain there is a circular valley of
considerable depth, and presenting to the eye a spectacle
combining the utmost beauty and horror. The sides of the
valley are clothed with the richest perennial verdure of the
tropics; all the plants which grow on that fine island are there
found of surpassing magnitude and beauty, but intermixed
with the skeletons of tigers, wolves, and men. There is
no living animal. The greatest developement of vegetable
life goes hand in hand with absolute destruction to all animal
existence. The natives call this place the Valley of Death.
It is the crater of an extinct volcano. From its bottom issue
perpetually watery vapour and carbonic acid, the elements
which clothe its sides with vegetable riches; but the whole
being an invisible lake of carbonic acid, proves instant destruction
to the unwary animal that passes over its brink. Some
deserters from an English regiment concealed themselves in it,
and their bodies, seen through the transparent but deadly gas
by which they were surrounded, verified a fact which had been
previously suspected to be a fable of the natives.

In the fermentation of corn, for making malt liquors or ardent
spirits, a large quantity of carbonic acid is generated,
and workmen who heedlessly descend into the vats to cleanse
them, are very often suffocated. The trial by a lighted candle
should never in such cases be omitted. In the burning of
lime there is a very large proportion of carbonic acid set free;
and poor persons who are tempted to sleep on the platform of
a lime-kiln for the sake of the warmth it affords, are sometimes
suffocated by the vitiated air they breathe.

The air, so far as regards its influence on health, is modified
in a very important manner by causes which are not so
positively known and measured as those we have hitherto
examined. The spreading of odours through the air, whether
they be the “spicy gales of Araby the blest,” or the more
unwelcome indications of putrescent matter, takes place by
means of quantities of substances so small as to defy the
powers of detection we possess. Many diseases, it is well
established, arise from the formation and diffusion through the
air of peculiar poisons in amazingly small quantity. Thus
ague is produced by a specific poison generated in marshes.
These poisons resemble other ordinary poisons, inasmuch as
we can decompose them, and thus destroy their power. The
chemical substance chlorine decomposes almost every vegetable
or animal material that it touches. Thus it destroys all
colours, and is hence of the greatest use in bleaching; it also
destroys all atmospheric poisons, and, consequently, in hospitals
and in private houses it is used to disinfect or prevent
the spreading of disease, by decomposing the material which
conveys it through the air.

For change of air we therefore, with reason, go to the country
when we can; but whether to the sea side or to the interior,
to Enniskerry or Kingstown, is not dependent on the nature
of the air. Wherever the invalid finds most amusement, and
agreeable occupation which does not fatigue; wherever the
beauty of scenery, and the society of those to whom the heart
is bound in ties of mutual esteem and love, present to the mind
of one harassed by intense exertion of thought, or broken down
by disease of body, a relief in admiration of the wisdom and
goodness of his Creator, and in sympathy and kindliness towards
his fellow men, the atmosphere is clearest; the bracing,
enlivening influence of the pure country air is the most sensible,
and the mind and body are most effectually restored to
the condition of perfect health.

Ireland for Ever! and Kilmainham to the Devil!—

Mr Egan, better known as “Bully Egan,” held the chairmanship
of Kilmainham at the time that the government were
using their utmost endeavours to pass the Act of Union, and,
of course, expected to be deprived of his office if he should
oppose it. However, when the time for the division had arrived,
his love of country preponderating over his love of self,
he voted against the measure, exultingly exclaiming, “Ireland
for ever! and Kilmainham to the devil!

[Pg 32]”

PERSEVERANCE.

Perseverance in the steady pursuit of a laudable and lawful
object, is almost a sure path to eminence. It is a thing which
seems to be inherent in some, but it may be cultivated in all.
Even those children who seem to be either indolent like the
sloth, or changeful as the butterfly, by the skilful training of
a watchful parent, may be endowed with the habit of perseverance.
The following anecdotes may aid in illustrating to
youth the nature and value of this virtue. The celebrated
Timour the Tartar, after a series of the most brilliant victories,
was at length conquered and made captive. Though
confined in a prison, whose massive walls and thick iron bars
discouraged every attempt to escape, he still strove at each
chink and crevice to find some way of deliverance. At length,
weary and dispirited, he sat down in a corner of his gloomy
prison, and gave himself up to despair. While brooding over
his sorrows, an ant, with a piece of wood thrice as large as
itself, attracted his attention. The insect seemed desirous
to ascend the perpendicular face of the wall, and made several
attempts to effect it. But after reaching a little elevation, it
came to a jutting angle of the stone, and fell backward to the
floor. But again, again, and again the attempt was renewed.
The monarch watched the struggles of the insect, and in the
interest thus excited forgot his own condition. The ant persevered,
and at the sixtieth trial surmounted the obstacle.
Timour sprang to his feet, exclaiming, “I will never despair—perseverance
conquers all things!”

A similar anecdote is told of Robert Bruce, the restorer of
the Scottish monarchy. Being out on an expedition to reconnoitre
the enemy, he had occasion to sleep at night in a barn.
In the morning, still reclining his head on a pillow of straw,
he beheld a spider climbing up a beam of the roof. The insect
fell to the ground, but immediately made a second essay
to ascend. This attracted the notice of the hero, who with
regret saw the spider fall a second time from the same eminence.
It made a third unsuccessful attempt. Not without
a mixture of concern and curiosity, the monarch twelve times
beheld the insect baffled in its aim; but the thirteenth essay
was crowned with success. It gained the summit of the barn;
and the king, starting from his couch, exclaimed, “This despicable
insect has taught me perseverance! I will follow its
example. Have I not been twelve times defeated by the
enemy’s superior force? On one fight more hangs the independence
of my country!” In a few days his anticipations
were fully realised, by the glorious result, to Scotland, of the
battle of Bannockburn.

A few years since, while travelling in an adjacent state, I
came to a little valley, surrounded by rocky and precipitous
hills. In that valley was a single house. It was old, and, by
its irregularity of form, seemed to have been built at various
periods. It was, however, in good condition, and bespoke
thrift and comfort. Not a shingle was missing from the roof,
no dangling clapboards disfigured its sides, no unhinged blinds
swung idly in the wind, no old hats were thrust through the
windows. All around was tidy and well-conditioned. The
woodhouse was stored with tall ranges of hickory, the barns
were ample, and stacks of hay without declared that it was
full within. The soil around, as I have said, was rocky, but
cultivation had rendered it fertile. Thriving orchards, rich
pastures and prolific meadows, occupied the bed of the valley
and the rugged sides of the hills. I was struck with the scene,
and when I reached a village at the distance of two or three
miles, I made some inquiries, where I learnt the story of the
proprietor. He was originally a poor boy, and wholly dependent
upon his own exertions. He was brought up as a
farmer, and began life as a day labourer. In childhood he
had read that “procrastination is the thief of time.” He did
not at first understand its meaning, and pondered long upon
this desperate thief who bore the formidable title of Procrastination.
It was at length explained to him; but the struggles
he had made to comprehend the adage fixed it deep in his
mind. He often thought of it, and, feeling its force, it became
the ruling maxim of his life. Following its dictates
with inflexible perseverance, he at length became proprietor of
the little valley I have described. Year by year it improved
under his care, and at the period of which I am speaking, he
was supposed to be worth at least twenty thousand dollars.

Such is the force of perseverance. It gives power to weakness,
and opens to poverty the world’s wealth. It spreads fertility
over the barren landscape, and bids the choicest fruits
and flowers spring up and flourish in the desert abode of thorns
and briars. Look at Boston! Where are the three hills which
first met the view of the pilgrims as they sailed up its bay?
Their tops are shorn down by man’s perseverance. Look at
the granite hills of Quincy? Proudly anchored in the bosom
of the earth, they seem to defy the puny efforts of man, but
they are yielding to man’s perseverance. Forbidden and hopeless
as they would appear to the eye of indolence and weakness,
they are better than the treasures of Peru and the gem-strewn
mountains of Brazil, to a people endowed with the
hardy spirit of perseverance! They are better, for, while
they enable them to command the precious metals yielded by
other climes, they cherish a spirit and a power which all the
gold of Golconda could not purchase.—Fireside Education, by
S. G. Goodrich.

LOOK BEFORE YOU LEAP.

“Look before you leap,” is an advice applicable to many
circumstances of human life, besides the mere examination of
the locality in which, on which, or over which, you are about
to exhibit your own or your horse’s agility in the performance
of a saltation. Such was the course of meditation that
suggested itself to my mind, as I beheld an old woman step
slowly and deliberately off the foot-path of Carlisle Bridge,
and, without looking right or left, walk directly across the
path of the Kilkenny mail-coach, that was just then coming in,
the driver, of course, making his cattle do the thing handsomely,
as they were so near home. Before he could pull
up, the leaders had upset her, and the coroner had tenpence
of his shilling surely counted, when a tall, athletic-looking
gentleman, stooping suddenly, seized her by the legs, and
dragged her from under the horse’s feet, somewhat to the disarrangement
of her attire. “Look before you leap,” said he,
giving her a smart shake; “did you never hear that adage,
you stupid creature?”

“Arrah!” said she, with the most perfect innocence, “sure
I was’nt goin’ to jump. Such a sayin’ was’nt made for the likes
iv me.” “Poh! you stupid being,” said he, and walked on.

I followed, making the above reflection, when, about half
way over, the actively benevolent gentleman saw a little boy
about nine or ten years old put his hand into a gentleman’s
pocket; he instantly, with a promptitude similar to what he
had just exhibited, dealt him a blow that nearly knocked the
breath out of him.

The proprietor of the pocket, startled by the “Hagh” that
announced the sudden and almost total expulsion of the sufferer’s
breath, turned sharply round, and, as the boy staggered
over against the balustrades, fiercely asked, “Who did that?”

“That young rascal, sir, had his hand in your pocket,”
said the striker.

“Well, sir, and what if he had?—He’s my son.”

“Your son! Sir, I beg a thousand pardons. I—I—I—”

There is nothing I hate more than to see an unfortunate individual
in an awkward dilemma. Maybe it is from having
so often suffered, that I have a sort of fellow feeling. So,
merely repeating to the recent promulgator of the old adage
his own words, “Look before you leap,” I passed on.

N.

Epitaphs.—The shortest, plainest, and truest, are the best.

I say the shortest, for when a passenger sees a chronicle
written upon a tomb, he takes it on trust that some great man
lies there buried, without taking pains to examine who it is.
Mr Cambden, in his “Remains,” presents us with examples of
great men who had little epitaphs. And when once a witty
gentleman was asked, what epitaph was fittest to be written on
Cambden’s tomb, “let it be,” said he, “Cambden’s remains.”
I say also the plainest, for except the sense lie above ground,
few will trouble themselves to dig for it. Lastly, it must be
true; not as in some monuments, where the red veins in the
marble may seem to blush at the falsehoods written on it.
He was a witty man who first taught a stone to speak, but
he was a wicked man who first taught it to lie. A good
memory is the best monument; others are subject to casualty
and time; and we know that the Pyramids themselves, doting
with age, have forgotten the names of their founders.—Scrap Book.

Printed and Published every Saturday by Gunn and Cameron, at the Office
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