We got off, that morning, at a little station with "Clondalkin" on it, but when we looked about, there was no town anywhere in sight. We asked the man who took the tickets if this was all there was of the town, and he said no, that the town was over yonder, and he pointed vaguely to the south. There was no conveyance, so we started to walk; and instead of condemning Irish railroads, we were soon praising their high wisdom, for if there is anything more delightful than to walk along an Irish lane, between hedgerows fragrant with hawthorn and climbing roses, past fields embroidered with b.u.t.tercups and primroses and daisies, in an air so fresh and sweet that the lungs can't get enough of it, I don't know what it is. And presently as we went on, breathing great breaths of all this beauty, we caught sight of the conical top of the round tower, above the trees to the left.

I should say that Clondalkin is at least a mile from its station, and we found it a rambling village of small houses, built of stone, white-washed and with roofs of thatch. Many of them, even along the princ.i.p.al street, are in ruins, for Clondalkin, like so many other Irish villages, has been slowly drying up for half a century. There was a great abbey here once, but nothing is left of it except the round tower and a fragment of the belfry.

The tower stands at the edge of what is now the main street, and is a splendid example of another peculiarly Irish inst.i.tution. For these tall towers of stone, resembling nothing so much as gigantic chimneys, were built all over eastern and central Ireland, n.o.body knows just when and n.o.body knows just why; but there nearly seventy of them stand to this day.

They are always of stone, and are sometimes more than a hundred feet high. Some of them taper toward the top in a way which shows the high skill of their builders. That they were well-built their survival through the centuries attests. The narrow entrance door is usually ten or twelve feet from the ground, and there is a tiny window lighting each floor into which the tower was divided. At the top there are usually four windows, one facing each point of the compa.s.s; and then the tower is finished with a conical cap of closely-fitted stones.

As to their purpose, there has been violent controversy. Different antiquarians have believed them to be fire-temples of the Druids, phallic emblems, astronomical observatories, anchorite towers or penitential prisons. But the weight of opinion seems to be that they were built in connection with churches and monasteries to serve the triple purpose of belfries and watch-towers and places of refuge, and that they date from the ninth and tenth centuries, when the Danes were pillaging the country. In case of need, the monks could s.n.a.t.c.h up the most precious of their treasures, run for the tower, clamber up a ladder to the little door high above the ground, pull the ladder up after them, bar the door and be comparatively safe.

I confess I do not find this theory convincing. As belfries the towers must have been failures, for the small bells of those days, hung a hundred feet above the ground in a chamber with only four tiny openings, would be all but inaudible. As watch-towers they were ineffective, for the enemy had only to advance at night to elude the lookout altogether; and as places of refuge, they leave much to be desired. For there is no way to get food or water into them, and the enemy had only to camp down about them for a few days to starve the inmates out. However, I am not an antiquarian, and my opinion is of no especial value--besides, I have no better theory to suggest. Whatever their purpose, there they stand, and very astonishing they are.

The Clondalkin tower, for the first thirteen feet, is a block of solid masonry about twenty feet in diameter, and above this is the little door opening into the first story. New floors have been built at the different levels and ladders placed between them, so that one may climb the eighty-five feet to the top, but we were contented to take the view for granted. While I manoeuvred for a photograph in a field of b.u.t.tercups which left my shoes covered with yellow pollen, Betty got into talk with the people who lived in the cottage at the tower-foot, and then she crossed the street to look over a wall at a tiny garden that was a perfect riot of bloom, and by the time I got there, the fresh-faced old woman with a crown of white hair who owned the garden had come out, and, after a few minutes' talk, started to pick Betty a bouquet of her choicest flowers.

Betty was in a panic, for she didn't want the garden despoiled,--at the same time she realised that she must be careful or she would hurt the feelings of this kindly woman, who was so evidently enjoying pulling her flowers to give to the stranger from America. It was at that moment the brilliant idea flashed into her head to ask if the true shamrock grew in the neighbourhood.

"Sure, miss, I have it right here," was the answer, and the owner of the garden picked up proudly a small pot in which grew a plant that looked to me like clover.

"But doesn't it grow wild?" Betty asked.

"It does, miss; but 'tis very hard to find. This was sent me by my brother in Tipperary. 'Tis the true shamrock, miss," and she broke off a spray for each of us.

Let me say here that she knew perfectly well Betty was a married woman; her first question had been as to our relationship. But all over Ireland, women, whether married or single, are habitually addressed as "miss," just as, conversely, in France they are addressed habitually as "madame." But we had got the old woman's mind off her flowers, and we managed to escape before she thought of them again.

There are not, I fancy, many visitors to Clondalkin, for, as we sauntered on along the street, we found ourselves objects of the liveliest interest. It was a kindly interest, too, for every one who could catch our eyes smiled and nodded and wished us good-day, just as the Dutch used to do in the little towns of Holland. We were heading for the church, and when we reached it we found that there was a large school attached to it, and most of the pupils were having their lessons outdoors, a group in this corner and a group in that. The small children were being taught by older ones, and the older children were being taught by nuns; but I am afraid that our pa.s.sage through the school-yard nearly broke up the lessons. It was a sort of triumphal progress, for, as we pa.s.sed each cla.s.s, the teacher in charge would say "Stand!" and all the children would rise to their feet and stare at us with round eyes, and the teacher would bow gravely. I am sorry now I didn't stop and talk to some of them, but the formal nature of our reception confused and embarra.s.sed us, and we hastened on.

We took a look at the church, which is new and bare; and then we walked on toward the gate, past a lawn which two gardeners were leisurely mowing. It was evident from the way they returned our greeting that they wanted to talk, so we stopped and asked if we could get a car in the village to take us back to the station.

"You can, miss," said the elder of the two men, who did all the talking, while his younger companion stood by and grinned. "There is a very good car to be had in the village," and he told us where to go to find the owner. "You would be from America? I have a sister and two brothers there." And he went on to tell us about them, where they lived and what they were doing and how they had prospered. And then Betty asked him if he could find her a piece of the true shamrock. "I can, miss," he answered instantly, and stepping over a low wire fence, he waded out into a meadow and came back in a moment with a clover-like clump in his hand. "This is it, miss," he said, and gave it to her; "the true shamrock."

We examined it eagerly. It was a trefoil, the leaf of which is like our white clover, except that it lacks the little white rings which mark the leaf of ours, and it blossoms with a tiny yellow flower. I confess that it wasn't at all my idea of the shamrock, nor was it Betty's, and she asked the gardener doubtfully if he was sure that this was it.

"I am, miss," he answered promptly; "as sure as I am of anything."

"But down in the village," said Betty, "a woman gave me this," and she took the spray from her b.u.t.ton-hole, "and said _it_ was the true shamrock. You see the leaf is quite green and larger and the blossom is white."

"True for you, miss; and there be some people who think that the true shamrock. But it is not so--'tis only white clover. The true shamrock is that I have given you."

"Well, you are a gardener," said Betty, "and ought to know."

"Ah, miss," retorted the man, his eyes twinkling, "you could start the prettiest shindy you ever saw by getting all the gardeners in Ireland together, and asking them to decide which was the true shamrock!"

I suppose I may as well thresh out the question here, so far as it is possible to thresh it out at all, for though, in the east, the west, the north and south of Ireland, we sought the true shamrock, we were no more certain of it when we got through than before we began. The only conclusion we could reach, after listening to every one, was that there are three or four varieties of the shamrock, and that almost any trefoil will do.

The legend is that, about 450, St. Patrick reached the Rock of Cashel, in his missionary journeyings over Ireland, and at once went to work to convert aengus MacNatfraich, the ruling king who lived in the great castle there. One day, out on the summit of the rock, as the Saint was preaching to the king and his a.s.sembled household, he started to explain the idea of the Trinity, and found, as many have done since, that it was rather difficult to do. Casting about for an ill.u.s.tration, his eyes fell upon a trefoil growing at his feet, and he stooped and plucked it, and used its three petals growing from one stem as a symbol of the Three-in-One. This simple and homely ill.u.s.tration made the idea intelligible, and whenever after that St. Patrick found himself on the subject of the Trinity, he always stooped and plucked a trefoil to demonstrate what he meant.

Now of course the true shamrock is the particular trefoil which St.

Patrick plucked first on the Rock of Cashel, but there is no way of telling which that was. In his subsequent preaching, the Saint would pluck the first that came to hand, since any of them would answer his purpose, and so, sooner or later, all the Irish trefoils would be thus used by him. The Irish word "seamrog" means simply a trefoil, and in modern times, the name has been applied to watercress, to wood-sorrel, and to both yellow and white clover; but nowadays only the two last-named kinds are generally worn on St. Patrick's day. Whether white or yellow clover is worn is said to depend somewhat on the locality, but the weight of authority is, I think, slightly on the side of the yellow.

Whatever its colour, it is a most elusive plant and difficult to get.

Our original idea was that every Irish field was thick with shamrocks, but in no instance except that of the gardener at Clondalkin, do I remember any one finding some growing wild right at hand. Indeed, in most localities, it didn't seem to grow wild at all, but was carefully raised in a pot, like a flower. Where it _did_ grow wild, it was always in some distant and inaccessible place. I should have suspected that this was simply blarney, and that our informants either wished to keep our profane hands off the shamrock or expected to get paid for going and getting us some, but for the fact that those who raised it always eagerly offered us a spray, and those who didn't usually disclaimed any exact knowledge of where it grew.

We bade the Clondalkin gardener and his helper good-bye at last, and walked on down to the village for a look at the remnant of the fort the Danes built here as their extreme western outpost against the wild Irish, and presently we fell in with an old woman, bent with rheumatism, hobbling painfully along, and she told us all about her ailment, and then as we pa.s.sed a handsome house set back in a garden surrounded by a high wall, she pointed it out proudly as the residence of the parish priest. Then we thought it was time to be seeing about our car, and started down the street to find its owner, when we heard some one running after us. It was a man of about thirty, and his face, though not very clean, was beaming with friendliness.

"Is it a car your honour would be wantin'?" he asked.

"Yes," I said. "How did you know?"

"The man up at the church told me, sir. He said you'd be wishin' to drive to the station."

"Well, we do," I said. "It's too far to walk. Have you a car?"

"I have, sir, and it's myself would be glad to carry you and your lady there."

"All right," I agreed; and then, as an afterthought, "How much will you charge?"

"Not a penny, sir," he protested warmly. "Not a penny."

I stared at him. I confess I didn't understand. He returned my stare with a broad smile.

"The Dublin train doesn't go for an hour yet, sir," he went on. "If you'll just be wanderin' down this way when the time comes, you'll find me ready."

"It's mighty kind of you," I said hesitatingly; "but we couldn't think of troubling you. . . ."

"Niver a bit of trouble, sir," he broke in. "I'll be that proud to do it."

He seemed so sincerely in earnest that we finally agreed, and he raced away as he had come, while we went on to the village post-office to mail a postcard--and perhaps find some one else to talk to.

The post-office was a little cubby-hole of a place, in charge of a white-haired, withered little old woman, whom we found very ready to talk indeed. At first there were the inevitable questions about America and about our family history, and then she told us about herself and her work and the many things she had to do. For every Irish post-office, no matter how small, is the centre of many activities. Not only does it handle the village mail, but it is also the village telegraph-office, and it does the work--by means of the parcel-post--which in this country has been done until quite recently by the express companies. Furthermore it is at the post-office that the old age pensions are disbursed and the multifarious details of the workman's insurance act attended to.

The latter is too complicated to be explained here, but we soon had a demonstration of the working of the old age pension, for, as we sat there talking, a wrinkled old woman with a shabby shawl over her head, came in, said something we did not understand, held out her hand, was given three or four pennies, and walked quickly out.

"The poor creatures," said the postmistress gently, "how can one be always refusin' them!" And then, seeing that we did not understand, she went on, "That one gets an old age pension, five shillings the week; but it never lasts the week out, and so she comes in for a bit of an advance. I shouldn't be giving it to her, for she's no better in the end, but I can't turn her away. Besides, she thinks--and there's many like her--that the pension may be stoppin' any time, next week maybe, and so what she gets this week is so much ahead. Many of them have no idea at all of where the money do be coming from."

I am not myself partial to pensions of any sort, for no permanent good can come from alms-giving, which weakens instead of strengthens; but Ireland, perhaps, needs special treatment. At any rate, the pensions have been a great help. Every person over seventy years of age and with an income of less than ten shillings a week, receives five shillings weekly from the government. The same law applies to England and Scotland, but there is an impression that Ireland is getting more than her share. Certainly there is a surprisingly large number of people there whose income is under ten shillings and whose years exceed threescore and ten. I questioned the postmistress about this, and she smiled.

"Yes, there be a great many," she agreed. "In this small place alone there are fifty poor souls who get their five shillings every Friday.

Are they all over seventy? Sure, I don't know; there be many of them don't know themselves; but they all think they are, only it was very hard sometimes to make the committee believe it. There is Mary Clancy, now, as spry a woman as you will see anywhere, and lookin' not a day over fifty. The committee was for refusin' her, but she said, said she, 'Your honours, I was the mother of fourteen children, and the youngest of them was Bridget, whom you see here beside me. Bridget was married when she was seventeen, and she has fifteen children of her own, and this is the youngest of them she has by the hand--you'll see that he is four years old. Now how old am I?' The gentlemen of the committee they looked at her and then they looked at each other and then they took out their pencils and made some figures and then they scratched their heads and then they said she should have a pension. And sure she deserved it!"

We agreed with her,--though, as I figured it out afterwards, Mrs. Clancy may still have been a year or two under seventy--and then she went on to explain that the pensions had been a blessing in another way, for not only do they give the old people a bit to live on, but their children treat them better in consequence. In the old days, the parents were considered an enc.u.mbrance, and whenever a marriage contract was made or a division of the property, it was always carefully stipulated who should look after them. Naturally in a land where a man was hard put to it to provide for his own family, he was reluctant to a.s.sume this additional burden, and the result often was that the old people went to the workhouse--a place they shunned and detested and considered it a disgrace to enter. But the pension has changed all that, for a person with a steady income of five shillings a week is not to be lightly regarded in Ireland; and so the old people can live with their children now, and the workhouses are somewhat less crowded than they used to be.

But they are still full enough, heaven knows, in spite of the aversion and disgust with which the whole Irish people regard them. Let me explain briefly why this is so, because the establishment of the workhouse system is typical of the blind fashion in which England, in the past, has dealt with Irish problems,--the whole Irish problem, as some protest, is merely the result of a stupid people trying to govern a clever one!

About eighty years ago, England realised that something must be done for the Irish poor. Irish industries had been killed by unfriendly legislation, the land was being turned from tillage to gra.s.s, and so, since there was no work, there was nothing for the labouring cla.s.s to do but emigrate or starve. In fact, a large section of the people had not even those alternatives, for there was no way in which they could get money enough to emigrate.

The Irish themselves suggested that something be done to develop the industrial resources of the country, so that the able-bodied could find work, and that some provision be made for the old, sick and infirm who were unable to work, and for children who were too young. Instead of that, and in spite of frenzied and universal Irish protest, a bill was put through Parliament extending the English workhouse system to Ireland.

Now, the workhouse system was devised to provide for tramps--for people who would not work, though work was plentiful; so there is a stigma about the workhouse which the Irish poor detest and which most of them do not deserve. They enter it only when driven by direst need--and how dire that need has been may be judged by the fact that, in 1905, for instance, the number of workhouse inmates exceeded forty-five thousand.

Of these, about four thousand might be cla.s.sified as tramps. The remainder were aged and infirm men and women, young children, and a sprinkling of starving middle-aged who could find no work--but the disgrace of the workhouse was upon them all.