We could now hear the bell tolling quite distinctly, and the driver pointed with his whip, and I could see the cross above the fir-trees.

"And there," he said, "is Bridget Coyne," and I saw a blind woman being led along the road. At the moment I supposed he had pointed the woman out because she was blind, though this did not seem a sufficient reason for the note of wonder in his voice; but we were within a few yards of the chapel and there was no time to ask him who Bridget Coyne was. I had to speak to him about finding stabling for the horse. That, he said, was not necessary, he would let the horse graze in the chapel-yard while he himself knelt by the door, so that he could hear Ma.s.s and keep an eye on his horse. "I shall want you half an hour after Ma.s.s is over." Half an hour, I thought, would suffice to explain the general scope of our movement to Father Madden. I had found that the best way was to explain to each priest in turn the general scope of the movement, and then to pay a second visit a few weeks later. The priest would have considered the ideas that I had put into his head, he would have had time to a.s.similate them in the interval, and I could generally tell in the second visit if I should find in him a friend, an enemy, or an indifferent.

There was something extraordinary in the appearance of Father Madden's church, a few peasants crouched here and there, and among them I saw the blind woman that the driver had pointed out on the road. She did not move during Ma.s.s; she knelt or crouched with her shawl drawn over her head, and it was not until the acolyte rang the communion bell that she dared to lift herself up. That day she was the only communicant, and the acolyte did not turn the altar cloth over the rails, he gave her a little bit of the cloth to hold, and, holding it firmly in her fingers, she lifted up her blind face, and when the priest placed the Host on her tongue she sank back overcome.

"This blind woman," I said to myself, "will be the priest's last parishioner," and I saw the priest saying Ma.s.s in a waste church for the blind woman, everyone else dead or gone.

All her days I said are spent by the cabin fire hearing of people going to America, her relations, her brothers and sisters had gone, and every seventh day she is led to hear Ma.s.s, to receive the Host, and to sink back. To-day and to-morrow and the next day will be spent brooding over her happiness, and in the middle of the week she will begin to look forward to the seventh day.

The blind woman seemed strangely symbolical and the parish, the priest too. A short, thick-set man, with a large bald head and a fringe of reddish hair; his hands were fat and short, the nails were bitten, the nose was fleshy and the eyes were small, and when he turned towards the people and said "Pax Vobisc.u.m" there was a note of command in his voice. The religion he preached was one of fear. His sermon was filled with flames and gridirons, and ovens and devils with pitchforks, and his parishioners groaned and shook their heads and beat their b.r.e.a.s.t.s.

I did not like Father Madden or his sermon. I remembered that there were few young people left in his parish, and it seemed waste of time to appeal to him for help in establishing industries; but it was my business to seek the co-operation of every priest, and I could not permit myself such a licence as the pa.s.sing over of any priest. What reason could I give? that I did not like his sermon or his bald head?

And after Ma.s.s I went round to see him in the sacristy.

The sacristy was a narrow pa.s.sage, and there were two acolytes in it, and the priest was taking off his vestments, and people were knocking constantly at the door, and the priest had to tell the acolyte what answer to give. I had only proposed to myself to sketch the objects of our organisation in a general outline to the priest, but it was impossible even to do this, so numerous were the interruptions. When I came to unfold our system of payments, the priest said:--

"It is impossible for me to listen to you here. You had better come round with me to my house."

The invitation was not quite in accordance with the idea I had formed of the man, and while walking across the fields he asked me if I would have a cup of tea with him, and we spoke of the new church at Rathowen.

It seemed legitimate to deplore the building of new churches, and I mentioned that while the churches were increasing the people were decreasing, and I ventured to regret that only two ideas seemed to obtain in Ireland, the idea of the religious vocation and the idea of emigration.

"I see," said Father Madden, "you are imbued with all the new ideas."

"But," I said, "you don't wish the country to disappear."

"I do not wish it to disappear," he said, "but if it intends to disappear we can do nothing to prevent it from disappearing. Everyone is opposed to emigration now, but I remember when everyone was advocating it. Teach them English and emigrate them was the cure. Now,"

he said, "you wish them to learn Irish and to stay at home. And you are quite certain that this time you have found out the true way. I live very quiet down here, but I hear all the new doctrines. Besides teaching Paddy Durkin to feed his pig, I hear you are going to revive the Gothic. Music and literature are to follow, and among these resurrections there is a good deal of talk about pagan Ireland."

We entered a comfortable, well-furnished cottage, with a good carpet on the floor, and the walls lined with books, and on either side of the fireplace there were easy chairs, and I thought of the people "on the other side."

He took a pot of tea from the hob, and said:--

"Now let me pour you out a cup of tea, and you shall tell me about the looms."

"But," I said, "Father Madden, you don't believe much in the future of Ireland, you don't take very kindly to new ideas."

"New ideas! Every ten years there is a new set. If I had said teach them Irish ten years ago I should have been called a fool, and now if I say teach them English and let them go to America I am called a reactionist. You have come from Father O'Hara;" I could see from the way he said the name that the priests were not friends; "and he has told you a great many of my people have gone to America. And perhaps you heard him say that they have not gone to America for the sake of better wages but because my rule is too severe, because I put down cross-road dances. Father O'Hara and I think differently, and I have no doubt he thinks he is quite right."

While we breakfasted Father Madden said some severe things about Father O'Hara, about the church he had built, and the debt that was still upon it. I suppose my face told Father Madden of the interest I took in his opinions, for during breakfast he continued to speak his mind very frankly on all the subjects I wished to hear him speak on, and when breakfast was over I offered him a cigar and proposed that we should go for a walk on his lawn.

"Yes," he said, "there are people who think I am a reactionist because I put down the ball-alley."

"The ball-alley!"

"There used to be a ball-alley by the church, but the boys wouldn't stop playing ball during Ma.s.s, so I put it down. But you will excuse me a moment." The priest darted off, and I saw him climb down the wall into the road; he ran a little way along the road calling at the top of his voice, and when I got to the wall I saw him coming back. "Let me help you," I said. I pulled him up and we continued our walk; and as soon as he had recovered his breath he told me that he had caught sight of a boy and girl loitering.

"And I hunted them home."

I asked him why, knowing well the reason, and he said:--

"Young people should not loiter along the roads. I don't want b.a.s.t.a.r.ds in my parish."

It seemed to me that perhaps b.a.s.t.a.r.ds were better than no children at all, even from a religious point of view--one can't have religion without life, and b.a.s.t.a.r.ds may be saints.

"In every country," I said, "boys and girls walk together, and the only idealism that comes into the lives of peasants is between the ages of eighteen and twenty, when young people meet in the lanes and linger by the stiles. Afterwards hard work in the fields kills aspiration."

"The idealism of the Irish people does not go into s.e.x, it goes into religion."

"But religion does not help to continue the race, and we're anxious to preserve the race, otherwise there will be no religion, or a different religion in Ireland."

"That is not certain."

Later on I asked him if the people still believed in fairies. He said that traces of such beliefs survived among the mountain folk.

"There is a great deal of Paganism in the language they wish to revive, though it may be as free from Protestantism as Father O'Hara says it is."

For some reason or other I could see that folk-lore was distasteful to him, and he mentioned causally that he had put a stop to the telling of fairy-tales round the fire in the evening, and the conversation came to a pause.

"Now I won't detain you much longer, Father Madden. My horse and car are waiting for me. You will think over the establishment of looms. You don't want the country to disappear."

"No, I don't! And though I do not think the establishment of work-rooms an unmixed blessing I will help you. You must not believe all Father O'Hara says."

The horse began to trot, and I to think. He had said that the idealism of the Irish peasant goes into other things than s.e.x.

"If this be true, the peasant is doomed," I said to myself, and I remembered that Father Madden would not admit that religion is dependent on life, and I pondered. In this country religion is hunting life to the death. In other countries religion has managed to come to terms with Life. In the South men and women indulge their flesh and turn the key on religious inquiry; in the North men and women find sufficient interest in the interpretation of the Bible and the founding of new religious sects. One can have faith or morals, both together seem impossible. Remembering how the priest had chased the lovers, I turned to the driver and asked if there was no courting in the country.

"There used to be courting," he said, "but now it is not the custom of the country any longer."

"How do you make up your marriages?"

"The marriages are made by the parents, and I've often seen it that the young couple did not see each other until the evening before the wedding--sometimes not until the very morning of the wedding. Many a marriage I've seen broken off for a half a sovereign--well," he said, "if not for half a sovereign, for a sovereign. One party will give forty-nine pounds and the other party wants fifty, and they haggle over that pound, and then the boy's father will say, "Well, if you won't give the pound you can keep the girl."

"But do none of you ever want to walk out with a young girl?" I said.

"We're like other people, sir. We would like it well enough, but it isn't the custom of the country, and if we did it we would be talked about."

I began to like my young carman, and his answer to my question pleased me as much as any answer he had yet given me, and I told him that Father Madden objected to the looms because they entailed meetings, etc., and if he were not present the boys would talk on subjects they should not talk about.

"Now, do you think it is right for a priest to prevent men from meeting to discuss their business?" I said, turning to the driver, determined to force him into an expression of opinion.

"It isn't because he thinks the men would talk about things they should not talk about that he is against an organization. Didn't he tell your honour that things would have to take their course. That is why he will do nothing, because he knows well enough that everyone in the parish will have to leave it, that every house will have to fall. Only the chapel will remain standing, and the day will come when Father Tom will say Ma.s.s to the blind woman and to no one else. Did you see the blind woman to-day at Ma.s.s, sir, in the right-hand corner, with the shawl over her head?"

"Yes," I said, "I saw her. If any one is a saint, that woman seems to be one."

"Yes, sir, she is a very pious woman, and her piety is so well known that she is the only one who dared to brave Father Madden; she was the only one who dared to take Julia Cahill to live with her. It was Julia who put the curse on the parish."

"A curse! But you are joking."

"No, your honour, there was no joke in it. I was only telling you what must come. She put her curse on the village twenty years ago, and every year a roof has fallen in and a family has gone away."