Chapter XXIII: Section III: Fairy Stories--Traditional Tales (8)

Each morning, when the pink on the mountain tops told that the sun was near, the sparrow perched on the roof of the house and sang out his joy.

The old man and woman thanked the sparrow for this, for they liked to be up early and at work. But near them there lived a cross old woman who did not like to be awakened so early. At last she became so angry that she caught the sparrow and cut his tongue. Then the poor little sparrow flew away to his home, but he could never sing again.

When the kind woman knew what had happened to her pet she was very sad. She said to her husband, "Let us go and find our poor little sparrow." So they started together, and asked of each bird by the wayside: "Do you know where the Tongue-Cut Sparrow lives? Do you know where the Tongue-Cut Sparrow went?"

In this way they followed until they came to a bridge. They did not know which way to turn, and at first could see no one to ask.

At last they saw a Bat hanging head downward, taking his daytime nap. "Oh, friend Bat, do you know where the Tongue-Cut Sparrow went?" they asked.

"Yes. Over the bridge and up the mountain," said the Bat. Then he blinked his sleepy eyes and was fast asleep again.

They went over the bridge and up the mountain, but again they found two roads and did not know which one to take. A little Field Mouse peeped through the leaves and grass, so they asked him, "Do you know where the Tongue-Cut Sparrow went?"

"Yes. Down the mountain and through the woods," said the Field Mouse.

Down the mountain and through the woods they went, and at last came to the home of their little friend.

When he saw them coming the poor little sparrow was very happy indeed. He and his wife and children all came and bowed their heads down to the ground to show their respect. Then the Sparrow rose and led the old man and the old woman into his house, while his wife and children hastened to bring them boiled rice, fish, cress, and sake.

After they had feasted, the Sparrow wished to please them still more, so he danced for them what is called the "sparrow-dance."

When the sun began to sink, the old man and woman started for home. The Sparrow brought out two baskets. "I would like to give you one of these," he said. "Which will you take?" One basket was large and looked very full, while the other one seemed very small and light. The old people thought they would not take the large basket, for that might have all the Sparrow's treasure in it, so they said, "The way is long and we are very old, so please let us take the smaller one."

They took it and walked home over the mountain and across the bridge, happy and contented.

When they reached their own home they decided to open the basket and see what the Sparrow had given them. Within the basket they found many rolls of silk and piles of gold, enough to make them rich, so they were more grateful than ever to the Sparrow.

The cross old woman who had cut the Sparrow's tongue was peering in through the screen when they opened their basket. She saw the rolls of silk and the piles of gold, and planned how she might get some for herself.

The next morning she went to the kind woman and said: "I am so sorry that I cut the tongue of your Sparrow. Please tell me the way to his home so that I may go to him and tell him I am sorry."

The kind woman told her the way and she set out. She went across the bridge, over the mountain, and through the woods. At last she came to the home of the little Sparrow.

He was not so glad to see this old woman, yet he was very kind to her and did everything to make her feel welcome. They made a feast for her, and when she started home the Sparrow brought out two baskets as before. Of course the woman chose the large basket, for she thought that would have even more wealth than the other one.

It was very heavy, and caught on the trees as she was going through the wood. She could hardly pull it up the mountain with her, and she was all out of breath when she reached the top. She did not get to the bridge until it was dark. Then she was so afraid of dropping the basket into the river that she scarcely dared to step.

When at last she reached home she was so tired that she was half dead, but she pulled the screens close shut, so that no one could look in, and opened her treasure.

Treasure indeed! A whole swarm of horrible creatures burst from the basket the moment she opened it. They stung her and bit her, they pushed her and pulled her, they scratched her and laughed at her screams.

At last she crawled to the edge of the room and slid aside the screen to get away from the pests. The moment the door was opened they swooped down upon her, picked her up, and flew away with her. Since then nothing has ever been heard of the old woman.

186

The tale of "The Straw Ox" as given in _Cossack
Fairy Tales_, by R. Nesbit Bain, is one of the
masterpieces among folk stories. It is of the
accumulative type, winding up rapidly to the
point where the old couple have secured,
through the straw ox, all the raw material
needed for comfortable clothing. Then comes the
surprising release of the captured animals
under promise to make contributions, each in
his own way, to the welfare of the
poverty-stricken couple. And then, the greatest
surprise of all, the quick unwinding of the
plot with the return of the grateful animals
according to promise. "And the old man was
glad, and the old woman was glad," and we are
glad for their sake, and also for the sake of
the bear and the wolf and the fox and the hare.

THE STRAW OX

There was once upon a time an old man and an old woman. The old man worked in the fields as a pitch-burner, while the old woman sat at home and spun flax. They were so poor that they could save nothing at all; all their earnings went in bare food, and when that was gone there was nothing left. At last the old woman had a good idea: "Look now, husband," cried she, "make me a straw ox, and smear it all over with tar."

"Why, you foolish woman!" said he, "what's the good of an ox of that sort?"

"Never mind," said she, "you just make it. I know what I am about."

What was the poor man to do? He set to work and made the ox of straw, and smeared it all over with tar.

The night passed away, and at early dawn the old woman took her distaff, and drove the straw ox out into the steppe to graze, and she herself sat down behind a hillock, and began spinning her flax, and cried: "Graze away, little ox, while I spin my flax. Graze away, little ox, while I spin my flax!"

And while she spun, her head drooped down and she began to doze, and while she was dozing, from behind the dark wood and from the back of the huge pines a bear came rushing out upon the ox and said: "Who are you? Speak, and tell me!"

And the ox said: "A three-year-old heifer am I, made of straw and smeared with tar."

"Oh!" said the bear, "stuffed with straw and trimmed with tar, are you? Then give me your straw and tar, that I may patch up my ragged fur again!"

"Take some," said the ox, and the bear fell upon him and began to tear away at the tar.

He tore and tore, and buried his teeth in it till he found he couldn't let go again. He tugged and he tugged but it was no good, and the ox dragged him gradually off, goodness knows where.

Then the old woman awoke, and there was no ox to be seen. "Alas! old fool that I am!" cried she, "perchance it has gone home." Then she quickly caught up her distaff and spinning board, threw them over her shoulders, and hastened off home, and she saw that the ox had dragged the bear up to the fence, and in she went to her old man.

"Dad, dad," she cried, "look, look! The ox has brought us a bear. Come out and kill it!" Then the old man jumped up, tore off the bear, tied him up, and threw him in the cellar.

Next morning, between dark and dawn, the old woman took her distaff and drove the ox into the steppe to graze. She herself sat down by a mound, began spinning, and said: "Graze, graze away, little ox, while I spin my flax! Graze, graze away, little ox, while I spin my flax!"

And while she spun, her head drooped down and she dozed. And lo! from behind the dark wood, from the back of the huge pines, a gray wolf came rushing out upon the ox and said: "Who are you? Come, tell me!"

"I am a three-year-old heifer, stuffed with straw and trimmed with tar," said the ox.

"Oh! trimmed with tar, are you? Then give me of your tar to tar my sides, that the dogs and the sons of dogs tear me not!"

"Take some," said the ox. And with that the wolf fell upon him and tried to tear the tar off. He tugged and tugged, and tore with his teeth, but could get none off. Then he tried to let go, and couldn't; tug and worry as he might, it was no good.

When the old woman woke, there was no heifer in sight. "Maybe my heifer has gone home!" she cried. "I'll go home and see." When she got there she was astonished for by the paling stood the ox with the wolf still tugging at it. She ran and told her old man, and her old man came and threw the wolf into the cellar also.

On the third day the old woman again drove her ox into the pastures to graze, and sat down by a mound and dozed off. Then a fox came running up. "Who are you?" it asked the ox.

"I'm a three-year-old heifer, stuffed with straw and daubed with tar."

"Then give me some of your tar to smear my sides with, when those dogs and sons of dogs tear my hide!"

"Take some," said the ox. Then the fox fastened her teeth in him and couldn't draw them out again. The old woman told her old man, and he took and cast the fox into the cellar in the same way. And after that they caught Pussy Swiftfoot likewise.

So when he had got them all safely the old man sat down on a bench before the cellar and began sharpening a knife. And the bear said to him: "Tell me, daddy, what are you sharpening your knife for?"

"To flay your skin off, that I may make a leather jacket for myself and a pelisse for my old woman."

"Oh! Don't flay me, daddy dear! Rather let me go, and I'll bring you a lot of honey."

"Very well, see you do it," and he unbound and let the bear go.

Then he sat down on the bench and again began sharpening his knife. And the wolf asked him: "Daddy, what are you sharpening your knife for?"

"To flay off your skin, that I may make me a warm cap against the winter."

"Oh! Don't flay me, daddy dear, and I'll bring you a whole herd of little sheep."

"Well, see that you do it," and he let the wolf go.

Then he sat down, and began sharpening his knife again. The fox put out her little snout, and asked him: "Be so kind, dear daddy, and tell me why you are sharpening your knife!"

"Little foxes," said the old man, "have nice skins that do capitally for collars and trimmings, and I want to skin you!"

"Oh! Don't take my skin away, daddy dear, and I will bring you hens and geese."

"Very well, see that you do it," and he let the fox go.

The hare now alone remained, and the old man began sharpening his knife on the hare's account.

"Why do you do that?" asked Puss. He replied: "Little hares have nice little, soft, warm skins, which will make me nice gloves and mittens against the winter!"

"Oh! daddy dear! Don't flay me, and I'll bring you kale and good cauliflower, if only you let me go!"

Then he let the hare go also.

Then they went to bed; but very early in the morning, when it was neither dusk nor dawn, there was a noise in the doorway like "Durrrrrr!"

"Daddy!" cried the old woman, "there's some one scratching at the door; go and see who it is!"

The old man went out, and there was the bear carrying a whole hive full of honey. The old man took the honey from the bear; but no sooner did he lie down again than there was another "Durrrrr!" at the door. The old man looked out and saw the wolf driving a whole flock of sheep into the court-yard. Close on his heels came the fox, driving before him the geese and hens, and all manner of fowls; and last of all came the hare, bringing cabbage and kale, and all manner of good food.

And the old man was glad, and the old woman was glad. And the old man sold the sheep and oxen, and got so rich that he needed nothing more.

As for the straw-stuffed ox, it stood in the sun till it fell to pieces.

187

"The Adventures of Connla the Comely" is one of
the romances in _The Book of the Dun Cow_, the
oldest manuscript of miscellaneous Gaelic
literature in existence. It was made about 1100
A.D. and is now preserved in the Royal Irish
Academy at Dublin. The contents were
transcribed from older books, some of the
stories being older by many centuries. The
story of Connla is "one of the many tales that
illustrate the ancient and widespread
superstition that fairies sometimes take away
mortals to their palaces in the fairy forts and
pleasant green hills." This conception is often
referred to as the Earthly Paradise or the Isle
of Youth. It is represented in the King Arthur
stories by the Vale of Avalon to which the
weeping queens carried the king after his
mortal wound in "that last weird battle in the
west." Conn the Hundred-fighter reigned in the
second century of the Christian era (123-157
A.D.), and this story of his son must have
sprung up soon after. According to Jacobs, it
is the oldest fairy tale of modern Europe.

The following version of the tale is from
Joseph Jacobs' _Celtic Fairy Tales_, which with
its companion volume, _More Celtic Fairy
Tales_, forms a standard source book for the
usable stories in that field. Mr. Jacobs, as
always, keeps to the authoritative versions
while reducing them to forms at once available
for educational purposes.

CONNLA AND THE FAIRY MAIDEN

Connla of the Fiery Hair was son of Conn of the Hundred Fights. One day as he stood by the side of his father on the height of Usna, he saw a maiden clad in strange attire towards him coming.

"Whence comest thou, maiden?" said Connla.

"I come from the Plains of the Ever Living," she said, "there where is neither death nor sin. There we keep holiday alway, nor need we help from any in our joy. And in all our pleasure we have no strife. And because we have our homes in the round green hills, men call us the Hill Folk."

The king and all with him wondered much to hear a voice when they saw no one. For save Connla alone, none saw the Fairy Maiden.

"To whom art thou talking, my son?" said Conn the king.

Then the maiden answered, "Connla speaks to a young, fair maid, whom neither death nor old age awaits. I love Connla, and now I call him away to the Plain of Pleasure, Moy Mell, where Boadag is king for aye, nor has there been sorrow or complaint in that land since he held the kingship. Oh, come with me, Connla of the Fiery Hair, ruddy as the dawn, with thy tawny skin. A fairy crown awaits thee to grace thy comely face and royal form. Come, and never shall thy comeliness fade, nor thy youth, till the last awful day of judgment."

The king in fear at what the maiden said, which he heard though he could not see her, called aloud to his Druid, Coran by name. "O Coran of the many spells," he said, "and of the cunning magic, I call upon thy aid. A task is upon me too great for all my skill and wit, greater than any laid upon me since I seized the kingship. A maiden unseen has met us, and by her power would take from me my dear, my comely son. If thou help not, he will be taken from thy king by woman's wiles and witchery."

Then Coran the Druid stood forth and chanted his spells towards the spot where the maiden's voice had been heard. And none heard her voice again, nor could Connla see her longer. Only as she vanished before the Druid's mighty spell, she threw an apple to Connla.

For a whole month from that day Connla would take nothing, either to eat or to drink, save only from that apple.

But as he ate, it grew again and always kept whole. And all the while there grew within him a mighty yearning and longing after the maiden he had seen.

But when the last day of the month of waiting came, Connla stood by the side of the king his father on the Plain of Arcomin, and again he saw the maiden come towards him, and again she spoke to him. "'Tis a glorious place, forsooth, that Connla holds among shortlived mortals awaiting the day of death. But now the folk of life, the ever-living ones, beg and bid thee come to Moy Mell, the Plain of Pleasure, for they have learnt to know thee, seeing thee in thy home among thy dear ones."

When Conn the king heard the maiden's voice he called to his men aloud and said: "Summon swift my Druid Coran, for I see she has again this day the power of speech."

Then the maiden said: "O mighty Conn, Fighter of a Hundred Fights, the Druid's power is little loved; it has little honor in the mighty land, peopled with so many of the upright. When the Law comes, it will do away with the Druid's magic spells that issue from the lips of the false black demon."

Then Conn the king observed that since the coming of the maiden Connla his son spoke to none that spake to him. So Conn of the Hundred Fights said to him, "Is it to thy mind what the woman says, my son?"

"'Tis hard upon me," said Connla; "I love my own folk above all things; but yet a longing seizes me for the maiden."

When the maiden heard this, she answered and said: "The ocean is not so strong as the waves of thy longing. Come with me in my curragh, the gleaming, straight-gliding crystal canoe. Soon can we reach Boadag's realm. I see the bright sun sink, yet far as it is, we can reach it before dark. There is, too, another land worthy of thy journey, a land joyous to all that seek it. Only wives and maidens dwell there. If thou wilt, we can seek it and live there alone together in joy."

When the maiden ceased to speak, Connla of the Fiery Hair rushed away from his kinsmen and sprang into the curragh, the gleaming, straight-gliding crystal canoe. And then they all, king and court, saw it glide away over the bright sea towards the setting sun, away and away, till eye could see it no longer. So Connla and the Fairy Maiden went forth on the sea, and were no more seen, nor did any know whither they went.

188

One of the best of the volumes of Irish tales
is Lady Wilde's _Ancient Legends of Ireland_,
and one of the best stories in that volume is
her version of the witch story of "The Horned
Women." The story is compact and restrained in
the telling, and carries effectively to the
listener the "creepy" spell of the witches. The
way in which the house was prepared against the
enchantments of the returning witches furnishes
a good illustration of some of the deep-seated
superstitions of the folk.

THE HORNED WOMEN

A rich woman sat up late one night carding and preparing wool, while all the family and servants were asleep. Suddenly a knock was given at the door, and a voice called, "Open! Open!"

"Who is there?" said the woman of the house.

"I am the Witch of the one Horn," was answered.

The mistress, supposing that one of her neighbors had called and required assistance, opened the door, and a woman entered, having in her hand a pair of wool carders, and bearing a horn on her forehead, as if growing there. She sat down by the fire in silence, and began to card the wool with violent haste. Suddenly she paused, and said aloud: "Where are the women; they delay too long."

Then a second knock came to the door, and a voice called as before, "Open! Open!"

The mistress felt herself constrained to rise and open to the call, and immediately a second witch entered, having two horns on her forehead, and in her hand a wheel for spinning wool.

"Give me place," she said, "I am the Witch of the two Horns"; and she began to spin as quick as lightning.

And so the knocks went on, and the call was heard, and the witches entered, until at last, twelve women sat round the fire--the first with one horn, the last with twelve horns.

And they carded the thread, and turned their spinning wheels, and wound and wove.

All were singing together an ancient rhyme, but no word did they speak to the mistress of the house. Strange to hear and frightful to look upon were these twelve women, with their horns and their wheels; and the mistress felt near to death, and she tried to rise that she might call for help, but she could not move, nor could she utter a word or a cry, for the spell of the witches was upon her.

Then one of them called to her in Irish, and said, "Rise, woman, and make us a cake." Then the mistress searched for a vessel to bring water from the well that she might mix the meal and make the cake, but she could find none.

And they said to her, "Take a sieve, and bring water in it." And she took the sieve and went to the well; but the water poured from it, and she could fetch none for the cake, and she sat down by the well and wept.

Then came a voice by her, and said, "Take yellow clay and moss and bind them together, and plaster the sieve so that it will hold."

This she did, and the sieve held the water for the cake; and the voice said again: "Return, and when thou comest to the north angle of the house cry aloud three times, and say, 'The mountain of the Fenian women and the sky over it is all on fire.'"

And she did so.

When the witches inside heard the call, a great and terrible cry broke from their lips, and they rushed forth with wild lamentations and shrieks, and fled away to Slievenamon, where was their chief abode. But the Spirit of the Well bade the mistress of the house to enter and prepare her home against the enchantments of the witches, if they returned again.

And first, to break their spells, she sprinkled the water in which she had washed her child's feet (the feet-water) outside the door on the threshold; secondly, she took the cake which the witches had made in her absence, of meal mixed with the blood drawn from the sleeping family, and she broke the cake in bits, and placed a bit in the mouth of each sleeper, and they were restored; and she took the cloth they had woven, and placed it half in and half out of the chest with the padlock; and, lastly, she secured the door with a great crossbeam fastened in the jambs, so that they could not enter, and having done these things she waited.

Not long were the witches in coming, and they raged and called for vengeance.

"Open! Open!" they screamed. "Open, feet-water!"

"I cannot," said the feet-water; "I am scattered on the ground, and my path is down to the Lough."

"Open, open, wood and trees and beam!" they cried to the door.

"I cannot," said the door, "for the beam is fixed in the jambs, and I have no power to move."

"Open, open, cake that we have made and mingled with blood!" they cried again.

"I cannot," said the cake, "for I am broken and bruised, and my blood is on the lips of the sleeping children."

Then the witches rushed through the air with great cries, and fled back to Slievenamon, uttering strange curses on the Spirit of the Well, who had wished their ruin. But the woman and the house were left in peace, and a mantle dropped by one of the witches was kept hung up by the mistress as a sign of the night's awful contest; and this mantle was in possession of the same family from generation to generation for five hundred years after.

189

The story of "King O'Toole and His Goose" is
from Samuel Lover's _Stories and Legends of the
Irish Peasantry_, as reprinted in slightly
abridged form in William Butler Yeats's _Irish
Fairy Tales_. The extreme form of the dialect
is kept as in the original, since the humor is
largely dependent on the language of the
peasant who tells the story. It will serve as a
good illustration for practice work for the
amateur story-teller. Probably most teachers
would find it necessary to "reduce" this
dialect or to eliminate it altogether. Mr.
Jacobs, who includes this story in his _Celtic
Fairy Tales_, reduces the dialect very
materially, keeping just enough to remind one
that it is Irish. He also says the final word
as to the moral of the story: "This is a moral
apologue on the benefits of keeping your word.
Yet it is told with such humor and vigor, that
the moral glides insensibly into the heart."

KING O'TOOLE AND HIS GOOSE

"By Gor, I thought all the world, far and near, heerd o' King O'Toole--well, well, but the darkness of mankind is ontellible! Well, sir, you must know, as you didn't hear it afore, that there was a king, called King O'Toole, who was a fine ould king in the ould ancient times, long ago; and it was him that owned the churches in the early days. The king, you see, was the right sort; he was the rale boy, and loved sport as he loved his life, and huntin' in partic'lar; and from the risin' o' the sun, up he got, and away he wint over the mountains beyant afther the deer; and the fine times them wor.

"Well, it was all mighty good, as long as the king had his health; but, you see, in coorse of time the king grew ould, by raison he was stiff in his limbs, and when he got sthriken in years, his heart failed him, and he was lost intirely for want o' divarshin, bekase he couldn't go a huntin' no longer; and, by dad, the poor king was obleeged at last for to get a goose to divart him. Oh, you may laugh, if you like, but it's truth I'm tellin' you; and the way the goose divarted him was this-a-way: You see, the goose used for to swim across the lake, and go divin' for throut, and cotch fish on a Friday for the king, and flew every other day round about the lake, divartin' the poor king. All went on mighty well, antil, by dad, the goose got sthriken in years like her master, and couldn't divart him no longer, and then it was that the poor king was lost complate. The king was walkin' one mornin' by the edge of the lake, lamentin' his cruel fate, and thinkin' o' drownin' himself, that could get no divarshun in life, when all of a suddint, turnin' round the corner beyant, who should he meet but a mighty dacent young man comin' up to him.

"'God save you,' says the king to the young man.

"'God save you kindly, King O'Toole,' says the young man. 'Thrue for you,' says the king. 'I am King O'Toole,' says he, 'prince and plennypennytinchery o' these parts,' says he; 'but how kem ye to know that?' says he. 'Oh, never mind,' says Saint Kavin.

"You see it was Saint Kavin, sure enough--the saint himself in disguise, and nobody else. 'Oh, never mind,' says he, 'I know more than that. May I make bowld to ax how is your goose, King O'Toole?' says he. 'Bluran-agers, how kem ye to know about my goose?' says the king. 'Oh, no matther; I was given to understand it,' says Saint Kavin. After some more talk the king says, 'What are you?' 'I'm an honest man,' says Saint Kavin. 'Well, honest man,' says the king, 'and how is it you make your money so aisy?' 'By makin' ould things as good as new,' says Saint Kavin. 'Is it a tinker you are?' says the king. 'No,' says the saint; 'I'm no tinker by thrade, King O'Toole; I've a betther thrade than a tinker,' says he--'what would you say,' says he, 'if I made your ould goose as good as new?'

"My dear, at the word o' makin' his goose as good as new, you'd think the poor ould king's eyes was ready to jump out iv his head. With that the king whistled, and down kem the poor goose, all as one as a hound, waddlin' up to the poor cripple, her masther, and as like him as two pays. The minute the saint clapt his eyes on the goose, 'I'll do the job for you,' says he, 'King O'Toole.' 'By _Jaminee_!' says King O'Toole, 'if you do, but I'll say you're the cleverest fellow in the sivin parishes.' 'Oh, by dad,' says Saint Kavin, 'you must say more nor that--my horn's not so soft all out,' says he, 'as to repair your ould goose for nothin'; what'll you gi' me if I do the job for you?--that's the chat,' says Saint Kavin. 'I'll give you whatever you ax,' says the king; 'isn't that fair?' 'Divil a fairer,' says the saint; 'that's the way to do business. Now,' says he, 'this is the bargain I'll make with you, King O'Toole: will you gi' me all the ground the goose flies over, the first offer, afther I make her as good as new?' 'I will,' says the king, 'You won't go back o' your word?' says Saint Kavin. 'Honor bright!' says King O'Toole, howldin' out his fist. 'Honor bright!' says Saint Kavin, back agin, 'it's a bargain. Come here!' says he to the poor ould goose--'come here, you unfort'nate ould cripple, and it's I that'll make you the sportin' bird.' With that, my dear, he took up the goose by the two wings--'Criss o' my crass and you,' says he, markin' her to grace with the blessed sign at the same minute--and throwin' her up in the air, 'whew,' says he, jist givin' her a blast to help her; and with that, my jewel, she tuk to her heels, flyin' like one o' the aigles themselves and cuttin' as many capers as a swallow before a shower of rain.

"Well, my dear, it was a beautiful sight to see the king standin' with his mouth open, lookin' at his poor ould goose flyin' as light as a lark, and betther nor ever she was: and when she lit at his fut, patter her an the head, and, '_Ma vourneen_,' says he, 'but you are the _darlint_ o' the world.' 'And what do you say to me,' says Saint Kavin, 'for makin' her the like?' 'By gor,' says the king, 'I say nothin' bates the art o' man, barrin' the bees.' 'And do you say no more nor that?' says Saint Kavin. 'And that I'm behoulden to you,' says the king. 'But will you give me all the ground the goose flew over?' says Saint Kavin. 'I will,' says King O'Toole, 'and you're welkim to it,' says he, 'though it's the last acre I have to give.' 'But you'll keep your word thrue?' says the saint. 'As thrue as the sun,' says the king. 'It's well for you, King O'Toole, that you said that word,' says he; 'for if you didn't say that word, _the devil receave the bit o' your goose id ever fly agin_.'

"Whin the king was as good as his word, Saint Kavin was _plazed_ with him, and thin it was that he made himself known to the king. 'And,' says he, 'King O'Toole, you're a dacent man, for I only kem here to _thry you_. You don't know me,' says he, 'bekase I'm disguised.' 'Musha! thin,' says the king, 'who are you?' 'I'm Saint Kavin,' said the Saint, blessin' himself. 'Oh, queen iv heaven!' says the king makin' the sign o' the crass betune his eyes, and fallin' down on his knees before the saint; 'is it the great Saint Kavin,' says he, 'that I've been discoorsin' all this time without knowin' it,' says he, 'all as one as if he was a lump iv a _gosson_?--and so you're a saint?' says the king. 'I am,' says Saint Kavin. 'By gor, I thought I was only talking to a dacent boy,' says the king. 'Well, you know the differ now,' says the saint. 'I'm Saint Kavin,' says he, 'the greatest of all the saints.'

"And so the king had his goose as good as new, to divart him as long as he lived: and the saint supported him afther he kem into his property, as I tould you, until the day iv his death--and that was soon afther; for the poor goose thought he was ketchin' a throut one Friday; but, my jewel, it was a mistake he made--and instead of a throut, it was a thievin' horse-eel; and by gor, instead iv the goose killin' a throut for the king's supper,--by dad, the eel killed the king's goose--and small blame to him; but he didn't ate her, bekase he darn't ate what Saint Kavin had laid his blessed hands on."