Part 7 (1/2)

The local manager of the school has absolute authority over it. He employs and dismisses the teachers; he prescribes the course of study; no book which he prohibits may be used in the school; any book, within very wide limits, which he wishes to use, he may use; he determines the character of the religious instruction. If he is a Catholic, this is, of course, Catholicism; if he is a Protestant, it is Protestantism--which means in Ireland either Presbyterianism in the north or Church of Irelandism in the south and west. But, as a very noted preacher remarked to me one evening, if he should happen to be a Mohammedan, he would be perfectly free to teach Mohammedanism.

The secular instruction given in the schools is supposed not to be coloured by religion, but it is inevitable that it should be; and this is especially true of Ireland, in whose history religious differences have played and still play so large a part. The result is that the memory of old wrongs, far better forgotten, is kept alive and flaming; and not only that, but the wrongs themselves are magnified and distorted out of all resemblance to the truth. Some one has remarked that half the ill-feeling in Ireland is caused by the memory of things that never happened; and furthermore such atrocities as did occur in some far distant day are spoken of as though they happened yesterday. To every Catholic, Limerick is still ”The City of the Violated Treaty,”

although the treaty referred to was made (and broken) in 1691, and Catholics have long since been given every right it granted them. In Derry, the ”siege” is referred to constantly as though it were just over, though as a matter of fact it occurred in 1689. To shout ”To h.e.l.l with King Billy!” is the deadliest insult that Catholic can offer Protestant, though King Billy, otherwise William III of Orange, has been dead for more than two centuries. And when one asks the caretaker of any old ruin how the place came to be ruined, the invariable answer is ”'Twas Crummell did it!” although it may have been in ruins a century before Cromwell was born.

A certain period of every day, in every National School, is set apart for religious instruction. When that period arrives, a placard on the wall bearing the words ”Secular Instruction,” is reversed, displaying the words ”Religious Instruction” printed on the other side. Then everybody in the schoolhouse who does not belong to the denomination in which religious instruction is to be given is chased outside. Thus, as you drive about Ireland, you will see little groups of boys and girls standing idly in front of the schoolhouses, and you will wonder what they are doing there.

They are waiting for the religious instruction period to be ended.

No Protestant child is permitted to be present while Catholic instruction is going on, and no Catholic child while Protestant instruction is being given. The law used to require the teacher forcibly to eject such a child; but this raised an awful rumpus because, of course, both Catholics and Protestants are anxious to make converts, and the teachers used to say that they had conscientious scruples against driving out any child who might wish to be converted. So the law now requires the teacher to notify the child's parents; and the result is, I fancy, very painful to the child.

All of which, I will say frankly, seems to me absurd. I do not believe that religious and secular instruction can be combined in this way, especially with a mixed population, without impairing the efficiency of both. The first real struggle the Home Rule Parliament will have to face, in the opinion of my friend the inspector, is the struggle to secularise education. And this, he added, will not be a struggle of Protestant against Catholic, but of clerical against anti-clerical, for, while religious instruction is a far more vital principle with the Catholic church than with the Protestant church, Protestant preachers in Ireland are just as jealous of their power over the schools and just as determined to retain it, as the Catholic priests. The influence of the clergy in Ireland is very great, and I am inclined to think they will win the first battle; but I also think that they are certain to lose in the end.

The General Education Board keeps in touch with the local schools by employing inspectors, who visit them three times a year and report on their condition. These visits are supposed to be unexpected, but, as a matter of fact, they seldom are.

”Word always gets about,” my informant explained, with a smile, ”that we are in the neighbourhood, and of course things are furbished up a bit.”

”I should like to visit some of the schools,” I said.

”You are at perfect liberty to do so. Any orderly person has the right to enter any school at any time.”

”It is the poor little schools I wish to see,” I added.

”You will find plenty of them in the west of Ireland--in fact, that is about the only kind they have there. And you will probably scare the teacher out of a year's growth when you step in. He will think you are an inspector, or a government official of some kind, who has heard something to his discredit and has come to investigate.”

”Something to his discredit?” I repeated.

”Perhaps that he doesn't try to make the children in his district come to school. That is one great fault with our system. We have a compulsory education law, and every child in Ireland is supposed to go to school until he is fourteen. But no effort is made to enforce it, and not over half the children attend school with any sort of regularity. Often, of course, their parents need them; but more frequently it is because the parents are so ignorant themselves that they don't appreciate the value of an education. That isn't their fault entirely, for until thirty or forty years ago, it was practically impossible for a Catholic child to get any education, since the schools were managed by Protestants in a proselytising spirit and the priests would not allow Catholic children to attend them.

”I have some of the old readers that were used in those days,” went on the inspector, with a smile, ”and I wish I had them here. They would amuse you. In one of them, the Board cut out Scott's lines,

”'Breathes there a man with soul so dead Who never to himself has said This is my own, my native land,'

and so on, fearing that they might have a bad effect upon Irish children by teaching them to love the land they were born in, and subst.i.tuted some verses written by one of their own members. One stanza ran something like this:

”'I thank the goodness and the grace Which on my birth have smiled, And made me in these Christian days A happy English child.'

The Board claimed there was nothing sectarian about that stanza, but I wonder what the O'Malleys over in Joyce's Country thought when their children recited it? I'll bet there was a riot! And the histories had every sort of history in them except Irish history. Ireland was treated as a kind of tail to England's kite, and the English conquest was spoken of as a thing for which Ireland should be deeply grateful, and the English government was held up to admiration as the best and wisest that man could hope to devise.

”Ah, well, those days are over now, and they don't try to make a happy English child out of an Irish Catholic any longer. The princ.i.p.al trouble now is that there isn't enough money to carry on the schools properly. Many of the buildings are unfit for schoolhouses, and the teachers are miserably paid. The school-books are usually poor little penny affairs, for the children can't afford more expensive ones. We visit the schools three times a year and look them over, but there isn't anything we can do. Here is the blank we are supposed to fill out.”

The blank was a portentous four-page doc.u.ment, with many printed questions. The first section dealt with the condition of the schoolhouse and premises, the second with the school equipment, the third with the organisation, and so on. As might be expected, many of the questions have to do with the subject of religious instruction. Here are some of them:

Note objections (if any) to arrangements for Religious Instruction.

Have you examined the Religious Instruction Certificate Book?

Are the Rules as to this book observed?

Is the school _bona fide_ open to pupils of all denominations?