[43] Sir Patrick Keenan, C.B., K.C.M.G., who was for a time head of the Educational system in Ireland, and was employed by the Government to report upon the plan of teaching the people of Malta in Maltese, reported to Parliament that the attempt to substitute English or Italian for Maltese in the schools was a fatal one. "Such a course would simply mean that the people are to get no chance, much less choice, of acquiring a knowledge either of their own or any other language." This is exactly true of spots in Ireland, and after his experiences in Donegal, Sir Patrick Keenan drew up the following memorial:—"1. That the Irish-speaking people ought to be taught the Irish language grammatically, and that school books in Irish should be prepared for the purpose. 2. That English should be taught to all Irish-speaking children through the medium of the Irish. 3. That if this system be pursued the people will be very soon better educated than they are now, or possibly can be for many generations upon the present system. And 4. That the English language will in a short time be more generally and purely spoken than it can be by the present system for many generations." When he became head of the National System of Education, Sir Patrick found himself unable to carry out his own recommendations without personal inconvenience, being probably afraid to offend his colleagues, and nothing has been since done to remove the scandal.
[44] For many years the schoolmaster was not even allowed to explain anything in Irish to a child who knew no English! This, rule, however, has been abrogated.
[45] Dr. Pedersen, a Dane, who recently resided for three months in the Arran Islands to learn the language that is there banned—at the present moment the only inhabitant in one of these islands, not counting coastguards, who does not speak Irish is the schoolmaster!—took down about 2,500 words. I have written down a vocabulary of 3,000 words from people in Roscommon who could neither read nor write, and I am sure I fell 1,000 short of what they actually used. I should think the average in Munster, especially in Kerry, would be between 5,000 and 6,000. It is well known that many of the English peasants use only 300 words, or from that to 500.
[46] A friend of mine travelling in the County Clare sent me three Irish MSS. the other day, which he found the children tearing to pieces on the floor. One of these, about one hundred years old, contained a saga called the "Love of Dubhlacha for Mongan," which M. d'Arbois de Jubainville had searched the libraries of Europe for in vain. It is true that another copy of it has since been discovered, and printed and annotated with all the learning and critical acumen of two such world-renowned scholars as Professor Kuno Meyer and Mr. Alfred Nutt, both of whom considered it of the highest value as elucidating the psychology of the ancient Irish. The copy thus recovered and sent to me is twice as long as that printed by Kuno Meyer, and had the copy from which he printed been lost it would be unique. These things are happening every day. A man living at the very doors of the Chief Commissioner of National Education writes to me thus: "I could read many of irish Fenian tales and poems, that was in my father's manuscripts, he had a large collection of them. I was often sorry for letting them go to loss, but I could not copy the 1/20th of them.... The writing got defaced, the books got damp and torn while I was away, I burned lots of them twice that I came to this country.... I was learning to write the old irish at that time; I could read a fair share of it and write a little." That man should have been taught to read and write his native language, and not practically encouraged to burn the old books, every one of which probably contained some piece or other not to be found elsewhere.
Even where the people had no manuscripts in common use amongst them, their minds were well-stored with poems and lays. A friend wrote to me from America the other day to interview a man who lived in the County Galway, who he thought had manuscripts. Not finding it convenient to do this, I wrote to him, and this is his reply: "Dear sir, about twenty years since I was able to tell about two Dozen of Ossian's Irish poems and some of Raftery's, and more Rymes composed by others, but since that time no one asked me since to tell one Irish story at a wake or by the fireside sine the old people died. Therefore when I had no practice I forgot all the storys that ever I had. I am old. Your most Humble Servant, Michael B."
Another writes: "I have no written manuscript. I had three poems about the dareg more [Dearg Mor] the first when he came to Ireland in search of his wife that shewed (?) him, when Gaul [Goll] faught him and tied him he come to Ireland, a few years after, when he got older and stronger, and faught Gaul for 9 days in succession the ninth day Gaul killed him then in 18 years after his son called Cun [Conn] came to Ireland to have revenge and faught Gaul, and after eleven days fighting he was killed by Gaul. I had a poem called Lee na mna mora [Laoi na mná móire] or the poem of the big woman who faught Gaul for five days, but Osker [Oscar] kills her. I had the baptism of Ossian by St. Patrick the best of all and many others of Ossians' to numerous to mention now, I also had some poemes of Cucullan the death and the lady in English and in Irish I had the beettle in English and Irish and when fin [Finn] went to denmark in English and Irish and many other rymes of modern times. I seen some address in the Irish times last year where to write to some place in Dublin where Ossians poems Could be got but I forget the Number. The people that is living Now a days could not understand the old Irish which made me drop it altogether their parents is striving to learn their children English what themselves never learned so the boys and girls has neither good english or good Irish. Hoping your friends and well wishers are well, fare well old stock. M...."
[47] This is the direct result of the system pursued by the National Board, which refuses to teach the children anything about Patrick and Brigid, but which is never tired of putting second-hand English models before them. Archbishop Whately, that able and unconventional Englishman, who had so much to do with moulding the system, despite his undoubted sense of humour, saw nothing humorous in making the children learn to repeat such verses as—
"I thank the goodness and the grace
Which on my birth have smiled,
And made me in these Christian days
A happy English child!"
and the tone of the Board may be gathered from this passage, I believe, which occurred in one of their elementary books: "On the east of Ireland is England, where the Queen lives. Many people who live in Ireland were born in England, and we speak the same language, and are called one nation." The result of this teaching is apparent to every one who lives in Ireland, and does not shut his eyes. "God forbid I should handicap my daughter in life by calling her Brigid," said a woman to me once. "It was with the greatest difficulty I could make any of the Irish christen their children Patrick," said Father O'Reilly of Louisburgh to me, talking of his Australian mission. For the wholesale translation of names, such as O'Gara into Love, O'Lavin into Hand, Mac Rury into Rogers, and so on, which is still going on with unabated vigour, see an article by me in "Three Irish Essays," published by Fisher Unwin.