But a tacit compact was always understood to exist that the factions should fight at the fair of Dysart once a year; and accordingly, none of them ever failed to attend the field of battle with their wives, and generally a reasonable number of infant children, whose cries and shrieks during their daddies’ conflict formed a substitute for martial music—mingled, indeed, with the incessant rattle of the ladies’ tongues, as they fought and struggled, like the Sabine women, to separate combatants, who would come on purpose to fight again.
The fair went on quietly enough at first as to buying, selling, and trucking of cows, pigs, frieze and other merchandise: but when trade grew slack, the whisky got in vigour, and the time came when the same little “whacking, plase your honour, that our fathers before us always did at Dysart,” could no longer be deferred. There being however no personal or ostensible cause of dispute, one or two boys were always sent out to pick a quarrel and give just reason for the respective factions to come to the rescue.
Their weapon was almost exclusively an oaken cudgel:—neither iron, steel, nor indeed any deadlier substance, so far as I ever saw, was in use among them; and “boxing matches,” as before observed, were considered altogether too gross and vulgar for the direct descendants of Irish princes, as in fact many of them were. The friends and neighbours of the pugnacious factions, always in bodies, joined more or less warmly in the fray. In truth, it would be totally impossible to keep an Irish peasant, man or woman (if the drop was in), from joining in any battle going merrily on. Before the fray had ended, therefore, the entire assemblage was engaged in some degree; and it was commonly a drawn battle, seldom concluding till all parties and each sex, fairly out of breath, were unable to fight any more. Two hours or thereabouts was considered as a decent period for a beating match, and some priest generally put an end to it when the factions were themselves tired.
These battles commenced in the most extraordinary manner; the different modes of picking a quarrel being truly comical. One fellow generally took off his long frieze coat, and flourishing his shillelah, which he trailed along the ground, vociferated, “Horns! horns! ram’s horns! who dares say any thing’s crookeder than ram’s horns?”
“By J—s, I know fat will be twice crookeder nor any ram’s horns before the fair’s over,” another sturdy fellow would reply, leaping, as he spoke, out of a tent, armed with his “walloper” (as they called their cudgel), and spitting in his fist—“By J—s, I’ll make your own skull crookeder nor any ram’s horn in the barony.” The blow of course followed the word;—the querist was laid sprawling on the ground;—out rushed the factious from every tent, and to work they fell—knocking down right and left, tumbling head over heels, then breaking into small parties, and fighting through and round the tents. If one fellow lost his “walloper,” and was pressed by numbers, he sometimes tugged at a wattle till he detached it from a tent, and sweeping it all around him, prostrated men, women, and children:—one, tumbling, tripped up another; and I have seen them lying in hillocks, yet scarcely any body in the least injured. Sometimes one faction had clearly the best of it; then they ran away in their turn, for there was no determined stand made by any party—so that their alternate advancing, retreating, running away, and rallying, were productive of huge diversion. Whoever got his head cut (and that was generally the case with more than half of them), ran into some tent, where the women tied up the hurt, gave the sufferer a glass of whisky, and kept him fair and easy till news arrived that the priest was come—when the combatants soon grew more quiet. The priest then told them how sinful they were. They thanked his reverence, and said “they’d stop, becaize he desired them; but it wasn’t becaize they wouldn’t like to make sartain who’d have the best of it.”
The hair being detached from about the cuts on the head, the cuts themselves dressed, rags applied to battered shins, &c., the whisky went round merrily again, and the several factions seldom departed till they were totally unable to fight any more. Some were escorted home by the priests upon garrons (their wives behind them); some on straw in cars; and some, too drunk to be moved, remained in the neighbourhood. No animosity was cherished; and until next fair they would do each other any kind office. I witnessed many of these actions, and never heard that any man was “dangerously wounded.” But if they fought on the road home, in very small parties, serious mischief was not unfrequently the consequence.
The quere as to ram’s horns was only one of many curious schemes whereby to get up a quarrel. I have seen a fellow going about the fair dragging his coat, which was always considered a challenge, like throwing down a glove or gauntlet in olden times—and in fact was a relict of that practice. Another favourite mode was, exclaiming “black’s the white of my eye!—who dares say black is not the white of my eye?”
These scenes certainly took place at a time when Ireland was reputed, and with truth, to be in a very rough state. It has since undergone plenty of civilization. Sunday schools, improved magistracy, and a regular police, have recently been introduced; and the present state of Ireland proves the great advances it has made in consequence. Of late years, therefore, though the factions still fight, as usual, it is with more civilised weapons. Instead of shillelahs and “wallopers,” swords, pistols, and guns are the genteel implements resorted to: and (to match the agriculturists) scythes, hatchets, bill-hooks, and pitchforks are used in their little encounters: and surely the increased refinement of the country is not to be relinquished on account of the loss of a few lives.
I fear some of my readers may call the latter observations ironical; but the best way for them to avoid that supposition is, to reflect what savage Ireland was at the time I allude to, and what civilised Ireland is at the moment I am writing;—in the year 1780, when the peasantry fighting at the fair of Dysart was in a savage state, the government were so stingy of their army that they would only spare the Irish five or six thousand soldiers, and no militia, to teach them to behave themselves: but after an interval of forty years, they are now so kind as to allow us five-and-thirty thousand troops to teach the new rudiments of civilization—the old six thousand having had nothing to do amongst these semi-barbarous islanders. Nay, the government finding that Ballinrobe (where, as I have stated, a sow and her ten piggin riggins came to breakfast with two counsellors) was making slow progress to this desirable state of refinement, was so considerate as to send certainly the best-bred regiment in the king’s service to give lessons of urbanity to the people for three hundred and sixty-five days without intermission.
This boon to so backward a population as County Mayo presented, must ever be remembered with gratitude by the undressed gentlemen of that county, though I have not seen any authentic exposé of those beneficial effects which no doubt resulted.