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?

In case of Convent or Monastery schools, paid by capitation, state is the staff sufficient.

The "Religious Instruction Certificate Book"--note the reverent capitals--is the book in which the religion of each child is certified to by its parents, so that there can be no controversy on the subject, and in which the child's attendance is carefully entered. There is also a Punishment Book, in which the teacher, when a child is punished, must enter the details of the affair for the inspector's information; and an Observation Book, in which the inspector is supposed to note suggestions for the teacher's guidance; as well as records of attendance and proficiency, and all the usual red tape of the Circ.u.mlocution Office. I have never seen any of these books, but I fancy that, with the exception of the first-named, few teachers spend much time over them.

As I have said before, the local manager has absolute control of the school, and the poverty of the school funds is sometimes due to his desire to keep this power wholly in his own hands. The government grant is intended only as a partial support, and is supposed to be supplemented by a local contribution. But frequently no local contribution is asked for or desired, because, if one was made, the persons who made it would rightfully claim some voice in the management of the school. I have heard queer tales of managers' eccentricities. One of them read somewhere of the high educational value of teaching children to fold paper in various shapes, and so had the children in his school devote an hour every day to this exercise. It was popular with the children, but the indignation of their parents may be imagined. They were, however, quite powerless to do anything except raise a row.

Another, who believed that the highest function of education was to develop the aesthetic consciousness, had the children in his school arrange rags of various colours in symphonies, and the people in his parish nearly went mad with rage.

But these, of course, were exceptions. As a rule, the course of study is utilitarian and humdrum enough, and the only colour the manager injects into it is that of religion. I note that the subjects of study mentioned in the inspector's blank are oral and written English, history, arithmetic, geography, object lessons and elementary science, cookery and laundry work, singing, drawing, needlework, and training of infants. This sounds ambitious enough, but I fancy it is mostly blarney, so far as the small schools are concerned, at any rate. About all most of them do is to teach the children to read and write and cipher--and these most haltingly. Twenty per cent of the people in western Ireland are still unable to do even that.

"You are a Nationalist, I suppose?" I said, after I had finished looking through the blank.

"I am," he a.s.sented emphatically.

"Why?" I asked.

"Because it is bad for Ireland to be treated like a spoiled child. That is the way England treats us now--we can get anything we want if we yell loud enough. And it's bad for England, too. She has problems enough of her own, heaven knows, but all she can think about is Ireland. Every sensible Englishman will be glad to get rid of us, so his government can have a little time to attend to its own affairs. What Ireland needs is to be chucked overboard and told to sink or swim. We'll swim, of course, but the sh.o.r.e's a long way off, and it will be a hard pull; but the harder it is, the closer we Irishmen will be drawn together. Home Rule won't bring any shower of blessings--it's more apt to bring hardships for a while; but it will give us a chance to stop thinking about our wrongs, and go to work to make Ireland a country worth living in."

The time had come for us to take our leave, and the inspector and his wife walked with us, for half a mile or so, along a beautiful path through the woods on the other side of the lower lake, and finally, with many expressions of good-will, bade us good-bye. We went on again, to the ruins of St. Kevin's seven churches, with the round tower looming high above them, while all about are the mounds and slabs of the old graveyard. All the churches are little ones--mere midgets, some of them--and they are in all states of preservation, from a few fragments of wall to the almost perfect "St. Kevin's Kitchen"--a tiny structure with high stone roof, which was set apart for the Saint's use, and which was so solidly built that it pa.s.sed unharmed through the many burnings and sackings of the monastery, and still stands intact, defying the centuries. There is a queer little tower at one end of it, and a chamber above between the vault and the high roof; but most of these pre-Norman churches are small and bare of ornament, and remarkable only for their great age.

We spent some time in the graveyard, looking at the crosses and ornamented tombstones, and sculptured fragments lying about, and then we inspected the round tower; but my picture of it looks like a silhouette against the sunset sky; and finally we went on to the road, where our car was waiting. As we swung along through the fresh, cool air of the evening, we drew our jarvey into talk. He was very pessimistic about the state of the country, and apparently did not believe that Home Rule would help it much. There was no chance, he said, for a man to get ahead. It was a hard struggle for most of them to get enough to eat and a place to sleep and a few clothes to wear. A little sickness or bad luck, and there was nothing left but the workhouse--the workmen's insurance act did not include men like him. His own wages were ten shillings ($2.40) a week, and there were many who could not earn even that. On ten shillings--eked out by such tips as he picked up from his pa.s.sengers--he managed to clothe and feed himself, but that was all.

Marriage was not to be thought of; there was no hope of saving money enough to go to America; in fact, there was no hope of any kind. But though he spoke bitterly enough, he didn't seem unreasonably cast down, and I dare say spent little time thinking about his hard fate except when some pa.s.sing Americans like ourselves reminded him of it.

And at last, just as dusk was falling, we wound down into the valley at Rathdrum; and presently our train came along; and an hour later we were again walking along O'Connell Street. It was long past nine o'clock, but not yet dark.

CHAPTER VI

DROGHEDA THE DREARY

THERE was one more excursion we wanted to make from Dublin. That was to Drogheda (p.r.o.nounced Drawda) of bitter memory; from where we hoped to drive to the scene of the battle of the Boyne, and on to Dowth and Newgrange, the sepulchres of the ancient kings of Erin, and finally to the abbeys of Mellifont and Monasterboice. So we set forth, next morning, on this pilgrimage; but fate willed that we were not to accomplish it that day.

Drogheda is about thirty miles north of Dublin, near the mouth of the River Boyne, and the ride thither, for the most part close beside the sea, is not of special interest, as the coast is flat and the only town of any importance on the way is Balbriggan, celebrated for its hosiery.

Drogheda itself is an up-and-down place, built on the side of a hill. I suppose the castle which was the nucleus of the town stood on top of the hill, and houses were gradually built from it down to the ford from which the town takes its name. Encircled with walls and dominated by its castle, it was no doubt picturesque enough, but it is singularly dingy and unattractive now, with slums almost as bad as Dublin's and evidences of biting poverty everywhere.

We blundered into the fish-market, as we were exploring the streets, and watched for some time the haggling between the dealers and the women who had come to market--a haggling so vigorous that it often threatened to end in blows. Most of the fish had been cut up into pieces, and every piece was fingered and poked and examined with a scrutiny almost microscopic; and then the would-be purchaser would make an offer for it, which would be indignantly refused. Then the dealer would name his price, and this never failed to arouse a storm of protest. Then dealer and purchaser would indulge in a few personalities, recalling with relish any discreditable facts in the other's private life or family history; and finally, sometimes, an agreement would be reached. In any case, the price was never more than a few pennies, and the reluctance with which they were produced and handed over proved how tremendously hard it had been to earn them.

Drogheda recalls Cromwell to every Irishman, usually with a malediction, for it was here that the ma.s.sacre occurred which made and still makes the Great Protector anathema in Catholic Ireland. Briefly, the facts are these: The Irish Catholics, under Owen Roe O'Neill, had, naturally enough, supported Charles I against the Parliament, and when the Parliament cut off his head, promptly declared for his son, Charles II, and started in to conquer Ulster, which was largely Protestant then as now.

Cromwell realised that, before the Commonwealth would be safe, the rebellion in Ireland must be put down, and at once addressed himself to the task. He landed at Dublin about the middle of August, 1649, and marched against Drogheda, which was held by an Irish force of some three thousand men. Arrived before it, he summoned the town to surrender; upon its refusal, took it by storm, and "in the heat of action," as he afterwards wrote, ordered that the whole garrison be put to the sword.

Not more than thirty of the three thousand escaped, and such Catholic priests as were found in the place were hanged. Cromwell afterwards sought to justify this cruelty on two grounds: as a reprisal for the killing of Protestants in Ulster, and as the most efficacious way to strike terror to the Irish and end the rebellion. As a matter of fact, it cannot be justified, as John Morley very clearly points out in a chapter of his life of Cromwell which should be read by every one interested in Irish history.

Some fragments of the old walls still remain, and one of the gates, which will be found pictured opposite the next page. It spans what is now the princ.i.p.al street, and consists of two battlemented towers, pierced with loopholes in each of their four stories, and connected by a retiring wall also loopholed. It is so well preserved because it stands on the opposite side of the town from the one Cromwell attacked, and is the most perfect specimen of the mediaeval city-gate which I saw anywhere in Ireland. When one has seen it, one has exhausted the antiquarian interest of Drogheda, for all that is left of the old monastery is a battered fragment. As for the modern town, the churches are rococo and ugly, while the most imposing building is the workhouse, capable of accommodating a thousand inmates.

Having satisfied our curiosity as to Drogheda, we addressed ourselves to getting out to the battlefield and abbeys. The railroads sell combination tickets for the whole trip, at three or four shillings each, carrying their pa.s.sengers about in brakes; but these excursions do not start till June, so it was necessary that we get a car. At the station, and again at the wharf by the river, we had observed large bulletin boards with a list of the jaunting-car tariffs fixed by the corporation, and giving the price of the trip we wanted to take as ten shillings for two people. In the square by the post-office, a number of cars were drawn up along the curb, and, picking out the best-looking one, I told the jarvey where we wanted to go.

[Ill.u.s.tration: THE ROUND TOWER, CLONDALKIN]