could surpass it in the originality of its appearance. In the glen were
constructed a number of tents, where whiskey and refreshments might be
had in abundance. Every tent had a fiddler or a piper; many two of them.
From the top of the pole that ran up from the roof of each tent, was
suspended the symbol by which the owner of it was known by his friends
and acquaintances. Here swung a salt herring or a turf; there a
shillelah; in a third place a shoe, in a fourth place a whisp of hay, in
a fifth an old hat, and so on with the rest.

The tents stood at a short distance from the scene of devotion at the
well, but not so far as to prevent the spectator from both seeing and
hearing what went on in each. Around the well, on bare knees, moved a
body of people thickly wedged together, some praying, some screaming,
some excoriating their neighbors' shins, and others dragging them out of
their way by the hair of the head. Exclamations of pain from the sick
or lame, thumping oaths in Irish, recriminations in broken English, and
prayers in bog Latin, all rose at once to the ears of the patron
saint, who, we are inclined to think--could he have heard or seen his
worshippers--would have disclaimed them altogether.

"For the sake of the Holy Virgin, keep your sharp elbows out o' my
ribs."

"My blessin' an you, young man, an' don't be lanin' an me, i' you
plase!"

"_Damnho sherry orth a rogarah ruah!_* what do you mane? Is it my back
you're brakin'?"

* Eternal perdition on you, you red rogue.