AN GAOḊAL
51
SEANṀÓIR ĠAOḊALGE.
Leis an Aṫair Urramaċ P. I. Ua Cui¬
niḃ i d-Teampull Naoiṁ Alphonsuis,
Eoḃraċ Nuaḋ, Oiḋ'l Pádruic, 1895.
(Leanta.)
Sin sompla de na sgiúrsaiġiḃ a ċuir
ar námhaid Sacsanaċ i ḃ-foirm le léiġ¬
ean-sgrios a ḋeunaḋ ar ḟoġluim & ar
ṁaoin ṡaoġalta na n-Éireannaċ, ionn¬
us go reubfaidís ó n-a gcroiḋtiḃ gaċ
beusa & gaċ ṁian & gaċ ṁeas a ċong¬
ḃóċaḋ iad dílis do'n g-creideaṁ bean¬
nuiġṫe sin a ċuir Naoṁ Páḋruic ar
bun.
An treas dliġe sgiúrsaċ a airiġim
ḋaoiḃ, a ċríosduiġṫe, ḃí sé mar ċaṫuġ¬
aḋ ar aos óg na h-Éireann iompóġ an
aġaiḋ an ḟómóir & an ġráḋa a dliġtear
do 'n aṫair & do 'n ṁáṫair, & san da¬
ra h-áit ḃí sé mar ċaṫuġaḋ orra iom¬
póg ó 'n g-creideaṁ fíor le ḃeiṫ n-a b¬
Protestúnaiḃ. Cia 'n ċuma ar ċuir
an náṁaid an caṫuġaḋ seo air aġaiḋ?
Mar seo: Ḃí sé geallta do gaċ mac
nó ógánaċ dá n-iompóċaḋ sé ċum a
ḃeiṫ n a Ṗrotestún, nó dá n-iompóċaḋ
sé ċum a ḃeiṫ n-a spíodóir ar a athair
go ḃ-fuiġeaḋ sé seilḃ ar a eudáil & ar
a ṁaoin. Buḋ ċuma cia'n ġné no rioċt
beusa a ḃí aige; bíḋeaḋ sé in a ṁeisg¬
eoir, in a ġaduiḋe, in a sgriosadóir,
nó in a ḋrúiseoir dá n-iompóċaḋ sé
mar dúḃraḋ, d' ḟeudfaḋ sé a aṫair &
a ṁáṫair a ċur amaċ nó a ḃ-fágḃáil
asṫiġ, mar ṡealḃadóraiḃ, ar a ṁian.
Tugaḋ an cúṁaċta ceudna sin do 'n
ṁnaoi ṗósta anaġaiḋ a fir. Dá m-beiḋ¬
eaḋ sí ċo fealltaṁuil sin & go n-iom¬
póċaḋ sí le n-a beiṫ in a Protestún
nó in a spíodóir anaġaiḋ a fir pósta,
nó anaġaiḋ a creidiṁ.
An uair i ḋearcamuid ar ṁeud na
g-caṫuiġṫe a ċuir na diaḃalóiriḋe Sac¬
san ar bun le creideaṁ & cáiliġeaċd
a ḃriseaḋ i g-croiḋṫiḃ na n-Éireannaċ,
is féidir linn a ráḋ go cinte gur b'iad
diaḃail ifrinn do spriog na dlíġṫe
maluiġṫe sin, & is dóiġ liom naċ ḃfeud
faḋ diaḃail ifrinn féin cuiḃreacha ar
Translation — We expect to finish
this lecture of Father Cuniffe's in the
next Gael. The reader never saw a
better piece of Galic composition, aye,
or a more patriotic one. Hence, we
have given it in instalments for the
benefit of students. All should pres¬
erve it. We have kept back num¬
bers for those whose copies may have
gone astray.
That is a sample of the scourging
which the English enemy formulated
to ruin the learning and worldly means
of Irishmen in order that they might
tear from their hearts every virtue and
every desire, and every respect which
would keep them true to that holy re¬
ligion which St. Patrick founded.
The third scourging law which I re¬
count to you, dear Christians, was as a
temptation to the youth of Ireland to
discard the love and respect which was
due to the father and mother; and in
the second place it was a temptation
to them to turn from the true religion
to become protestants. In what way
did the enemy promote this tempta¬
tion? In this way: It was promised
to every son or youth that if he turned
to be a protestant, or if he turned to be
an informer on his father, he would
get possession of his (his father's)
means and riches. It made no matter
what his character or manners were,
let him be a drunkard or thief, a dev¬
astator or a fornicator, if he turned, as
said, he could turn out his father and
mother or let them remain in possess¬
ion at his will. That same power was
given to the married woman against her
husband, if she were so false as to turn
protestant, or informer against her hus¬
band, or against religion.
When we view all the temptations
the diabolical Englishmen set on foot
to eradicate religion and virtue from
the hearts of Irishmen, we can surely
say that the devils of hell promp¬
ted these devilish laws, and it is my
opinion the devils of hell themselves
