Miss Julia Duffy, the tenant of Gurthnamuckla, was a woman of few friends. The cart track that led to her house was covered with grass, except for two brown ruts and a narrow footpath in the centre, and the boughs of the sycamores that grew on either side of it drooped low as if ignoring the possibility of a visitor. The house door remained shut from year’s end to year’s end, contrary to the usual kindly Irish custom; in fact, its rotten timbers were at once supported and barricaded by a diagonal beam that held them together, and was itself beginning to rot under its shroud of cobwebs. The footpath skirted the duckpond in front of the door, and led round the corner of the house to what had been in the palmy days of Gurthnamuckla the stableyard, and wound through its weedy heaps of dirt to the kitchen door.

Julia Duffy, looking back through the squalors of some sixty years, could remember the days when the hall door used to stand open from morning till night, and her father’s guests were many and thirsty, almost as thirsty as he, though perhaps less persistently so. He had been a hard-drinking Protestant farmer, who had married his own dairy-woman, a Roman Catholic, dirty, thriftless, and a cousin of Norry the Boat; and he had so disintegrated himself with whisky that his body and soul fell asunder at what was considered by his friends to be the premature age of seventy-two. Julia had always been wont to go to Lismoyle church with her father, not so much as a matter of religious as of social conviction. All the best bonnets in the town went to the parish church, and to a woman of Julia’s stamp, whose poor relations wear hoods and shawls over their heads and go to chapel, there is no salvation out of a bonnet. After old John Duffy’s death, however, bonnets and the aristocratic way of salvation seemed together to rise out of his daughter’s scope. Chapel she despised with all the fervour of an Irish Protestant, but if the farm was to be kept and the rent paid, there was no money to spare for bonnets. Therefore Julia, in defiance of the entreaties of her mother’s priest and her own parson, would have nothing of either chapel or church, and stayed sombrely at home. Marriage had never come near her; in her father’s time the necessary dowry had not been forthcoming, and even her ownership of the farm was not enough to counter-balance her ill-looks and her pagan habits.

As in a higher grade of society science sometimes steps in when religion fails, so, in her moral isolation, Julia Duffy turned her attention to the mysteries of medicine and the culture of herbs. By the time her mother died she had established a position as doctor and wise woman, which was immensely abetted by her independence of the ministrations of any church. She was believed in by the people, but there was no liking in the belief; when they spoke to her they called her Miss Duffy, in deference to a now impalpable difference in rank as well as in recognition of her occult powers, and they kept as clear of her as they conveniently could. The payment of her professional services was a matter entirely in the hands of the people themselves, and ranged, according to the circumstances of the case, from a score of eggs or a can of buttermilk, to a crib of turf or “the makings” of a homespun flannel petticoat. Where there was the possibility of a fee it never failed; where there was not, Julia Duffy gave her “yerreb tay” (i.e., herb tea) and Holloway’s pills without question or hesitation.