The Collected Works of Padraic Pearse E-Book

Pearse Pádraic

• Herausgeber: Antelope Hill Publishing LLC
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Veröffentlichungsjahr: 2022

Beschreibung

Pádraic Pearse held many titles; academic, teacher, brother, son, and revolutionary, but, before all else, Pearse was an Irishman. Born in 1879, Pearse dedicated his life to Ireland and the liberation of Ireland from British rule. In May 1916, he paid the ultimate price for this dedication. Pearse was martyred for his role in forming The Provisional Government of the Irish Republic and the events surrounding what became known as the Easter Rising.​
 
The Collected Works of Pádraic Pearse include his essays, speeches, and select poetry, written between the years of 1912 and 1916. His first essay “The Murder Machine” (1912) details his argument that the existing Irish education system is a means of repression and cannot be reformed, only destroyed and replaced. As an educator and academic, Pearse details his experience and proposal for a new system based on the Irish tradition and temperament.
 
​His next essays include reflections on the failed previous national revolutions of Wolfe Tone and Robert Emmet, a loving graveside oration for his friend and Fenian revolutionary O’Donovan Rossa, and his exhortations to the Irish people detailing the nationalist cause and demanding recruits. Pearse also provides a detailed analysis and comparison of previous Irish nationalists—Theobald Wolfe Tone, Thomas Davis, James Fintan Lalor, and John Mitchel—who he referred to as “ghosts” haunting the spirit of the Irish, begging Pearse and his contemporaries to raise the flag in their stead and overthrow their English lords. ​
 
Full of poetic interjections in both English and Gaelic throughout the book, The Collected Works concludes with four poems—The Fool, The Rebel, The Mother, and The Wayfarer—indicating that Pearse, though resolute and commanding in his essays and speeches, also held a calm and loving relationship with Irish nationalism.

Leseprobe

COLLECTED WORKS OF

PÁDRAIC H. PEARSE

PÁDRAIC H. PEARSE

COLLECTED WORKS OF

PÁDRAIC H. PEARSE

POLITICAL WRITINGS

AND SPEECHES

WITH SELECT POEMS

ANTELOPE HILLS PUBLISHING

CONTENTS

POLITICAL WRITINGS AND SPEECHES

DATE OF

PUBLICATION

PAGE

THE MURDER MACHINE

1912

1

HOW DOES SHE STAND—

I. ORATION ON WOLFE TONE

1913

39

II. ORATION ON ROBERT EMMET

1914

47

III. SECOND ORATION ON EMMET

1914

55

THE COMING REVOLUTION

Nov., 1913

65

THE PSYCHOLOGY OF A VOLUNTEER

Jan., 1914

73

TO THE BOYS OF IRELAND

Feb., 1914

79

WHY WE WANT RECRUITS

May, 1915

85

O'DONOVAN ROSSA — CHARACTER

SKETCH

Aug., 1915

93

O'DONOVAN ROSSA — GRAVESIDE

ORATION

Aug., 1915

97

FROM A HERMITAGE

Re-issued 1915

101

PEACE AND THE GAEL

Dec., 1915

153

GHOSTS

Xmas, 1915

159

THE SEPARATIST IDEA

1st Feb., 1916

187

THE SPIRITUAL NATION

13th Feb., 1916

215

THE SOVEREIGN PEOPLE

31st Mar., 1916

241

SELECT POEMS

DATE OF

PUBLICATION

PAGE

THE FOOL

Aug., 1915

275

THE REBEL

1915

278

THE MOTHER

May, 1916

281

THE WANDERER

May, 1916

282

"They think that they have pacified Ireland. They think that they have purchased half of us and intimidated the other half. They think that they have foreseen everything, think that they have provided against everything; but the fools, the fools, the fools!—they have left us our Fenian dead, and while Ireland holds these graves, Ireland unfree shall never be at peace."

PÁDRAIC H. PEARSE

GRAVESIDE ORATIONFOR O'DONOVAN ROSSA

1st August, 1915

THE MURDER MACHINE

PREFACE

This pamphlet is not, as its name might seem to import, a penny dreadful, at least in the ordinary sense. It consists of a series of studies of the English education system in Ireland. The article entitled "The Murder Machine" embodies an article which appeared in the Irish Review for February 1913. The article called "An Ideal in Education" was printed in the Irish Review for June 1914. The rest of the pamphlet is a collation of notes made for a lecture which I delivered in the Dublin Mansion House in December 1912.

P. H. PEARSE.

ST. ENDA'S COLLEGE,

RATHFARNHAM,

1st January 1916.

THE MURDER MACHINE

I

THE BROAD-ARROW

A French writer has paid the English a very well-deserved compliment. He says that they never commit a useless crime. When they hire a man to assassinate an Irish

patriot, when they blow a Sepoy from the mouth of a cannon, when they produce a famine in one of their dependencies, they have always an ulterior motive. They do not do it for fun. Humorous as these crimes are, it is not the humour of them, but their utility, that appeals to the English. Unlike Gilbert's Mikado, they would see nothing humorous in boiling oil. If they retained boiling oil in their penal code, they would retain it, as they retain flogging before execution in Egypt, strictly because it has been found useful.

This observation will help one to an understanding of some portions of the English administration of Ireland. The

English administration of Ireland has not been marked by any unnecessary cruelty. Every crime that the English have planned and carried out in Ireland has had a definite end. Every absurdity that they have set up has had a grave purpose.The Famine was not enacted merely from a love of horror. The Boards that rule Ireland were not contrived in order to add to the gaiety of nations. The Famine and the Boards are alike parts of a profound polity.

I have spent the greater part of my life in immediate contemplation of the most grotesque and horrible of the English inventions for the debasement of Ireland. I mean their education system. The English once proposed in their Dublin Parliament a measure for the castration of all Irish priests who refused to quit Ireland. The proposal was so filthy that, although it duly passed the House and was transmitted to England with the warm recommendation of the Viceroy, it was not eventually adopted. But the English have actually carried out an even filthier thing. They have planned and established an education system which more wickedly does violence to the elementary human rights of Irish children than would an edict for the general castration of Irish males. The system has aimed at the substitution for men and women of mere Things. It has not been an entire success. There are still a great many thousand men and women in Ireland. But a great many thousand of what, by way of courtesy, we call men and women, are simply Things. Men and women, however depraved, have kindly human allegiances. But these Things have no allegiance. Like other Things, they are for sale.

When one uses the term education system as the name of the system of schools, colleges, universities, and what not which the English have established in Ireland, one uses it as a convenient label, just as one uses the term government as a convenient label for the system of administration by police which obtains in Ireland instead of a government There is no education system in Ireland. The English have established the simulacrum of an education system, but its object is the precise contrary of the object of an education system. Education should foster; this education is meant to repress. Education should inspire; this education is meant to tame. Education should harden; this education is meant to enervate. The English are too wise a people to attempt to educate the Irish, in any worthy sense. As well expect them to arm us.

Professor Eoin MacNeill has compared the English education system in Ireland to the systems of slave education which existed in the ancient pagan republics side by side with the systems intended for the education of freemen. To the children of the free were taught all noble and goodly things which would tend to make them strong and proud and valiant; from the children of the slaves all such dangerous knowledge was hidden. They were taught not to be strong and proud and valiant, but to be sleek, to be obsequious, to be dexterous: the object was not to make them good men, but to make them good slaves. And so in Ireland. The education system here was designed by our masters in order to make us willing or at least manageable slaves. It has made of some Irishmen not slaves merely, but very eunuchs, with the indifference and cruelty of eunuchs; kinless beings, who serve for pay a master that they neither love nor hate.

Ireland is not merely in servitude, but in a kind of penal servitude. Certain of the slaves among us are appointed jailors over the common herd of slaves. And they are trained from their youth for this degrading office. The ordinary slaves are trained for their lowly tasks in dingy places called schools; the buildings in which the higher slaves are trained are called colleges and universities. If one may regard Ireland as a nation in penal servitude, the schools and colleges and universities may be looked upon as the symbol of her penal servitude.They are, so to speak, the broad-arrow upon the back of Ireland.

II

THE MURDER MACHINE

A few years ago, when people still believed in the immi-nence of Home Rule, there were numerous discussions as to the tasks awaiting a Home Rule Parliament and the order in which they should be taken up. Mr. John Dillon declared that one of the first of those tasks was the recasting of the Irish education system, by which he meant the English education system in Ireland. The declaration alarmed the Bishop of Limerick, always suspicious of Mr. Dillon, and he told that statesman in effect that the Irish education system did not need recasting—that all was well there.

The positions seemed irreconcilable.Yet in the Irish Review I quixotically attempted to find common ground between the disputants, and to state in such a way as to com-mand the assent of both the duty of a hypothetical Irish Parliament with regard to education. I put it that what education in Ireland needed was less a reconstruction of its machinery than a regeneration in spirit. The machinery, I said, has doubtless its defects, but what is chiefly wrong with it is that it is mere machinery, a lifeless thing without a soul. Dr. O'Dwyer was probably concerned for the maintenance of portion of the machinery, valued by him as a Catholic Bishop, and not without reason; and I for one was (and am) willing to leave that particular portion untouched, or practic-ally so. But the machine as a whole is no more capable of fulfilling the function for which it is needed than would an automaton be capable of fulfilling the function of a living teacher in a school. A soulless thing cannot teach; but it can destroy. A machine cannot make men; but it can break men.

One of the most terrible things about the English edu-cation system in Ireland is its ruthlessness. I know no image for that ruthlessness in the natural order. The ruthlessness of a wild beast has in it a certain mercy—it slays. It has in it a certain grandeur of animal force. But this ruth-lessness is literally without pity and without passion. It is cold and mechanical, like the ruthlessness of an immensely powerful engine. A machine vast, complicated, with a multitude of far-reaching arms, with many ponderous presses, carrying out mysterious and long-drawn processes of shaping and moulding, is the true image of the Irish education system. It grinds night and day; it obeys immutable and predetermined laws; it is as devoid of understanding, of sympathy, of imagination, as is any other piece of machinery that performs an appointed task. Into it is fed all the raw human material in Ireland; it seizes upon it inexorably and rends and com-presses and re-moulds; and what it cannot refashion after the regulation pattern it ejects with all likeness of its former self

crushed from it, a bruised and shapeless thing, thereafter accounted waste.

Our common parlance has become impressed with the conception of education as some sort of manufacturing process. Our children are the "raw material;" we desiderate for their education "modern methods" which must be "efficient" but "cheap;" we send them to Clongowes to be "finished;" when "finished" they are "turned out;" specialists "grind" them for the English Civil Service and the so-called liberal professions; in each of our great colleges there is a department known as the "scrap-heap," though officially called the Fourth Preparatory—the limbo to which the debris ejected by the machine is relegated. The stuff there is either too hard or too soft to be moulded to the pattern required by the Civil Service Commissioners or the Incorporated Law Society.

In our adoption of the standpoint here indicated there is involved a primary blunder as to the nature and functions of education. For education has not to do with the manufacture of things, but with fostering the growth of things. And the conditions we should strive to bring about in our education

system are not the conditions favourable to the rapid and cheap manufacture of ready-mades, but the conditions favourable to the growth of living organisms—the liberty and the light and the gladness of a ploughed field under the spring sunshine.

In particular I would urge that the Irish school system of the future should give freedom—freedom to the individual school, freedom to the individual teacher, freedom as far as may be to the individual pupil. Without freedom there can be no right growth; and education is properly the fostering of the right growth of a personality. Our school system must bring, too, some gallant inspiration. And with the inspiration

it must bring a certain hardening. One scarcely knows whether modern sentimentalism or modern utilitarianism is the more sure sign of modern decadence. I would boldly preach the antique faith that fighting is the only noble thing, and that he only is at peace with God who is at war with the

powers of evil.

In a true education system, religion, patriotism, literature, art and science would be brought in such a way into the daily lives of boys and girls as to affect their character and conduct. We may assume that religion is a vital thing in Irish schools, but I know that the other things, speaking broadly, do not exist. There are no ideas there, no love of beauty, no love of books, no love of knowledge, no heroic inspiration. And there is no room for such things either on the earth or in the heavens, for the earth is cumbered and the heavens are darkened by the monstrous bulk of the programme. Most of the educators detest the programme. They are like the adherents of a dead creed who

continue to mumble formulas and to make obeisance before an idol which they have found out to be a spurious divinity.

Mr. Dillon was to be sympathised with, even though pathetically premature, in looking to the then anticipated advent of Home Rule for a chance to make education what it should be. But I doubt if he and the others who would have had power in a Home Rule Parliament realised that what is needed here is not reform, not even a revolution, but a vastly bigger thing a creation. It is not a question of pulling machinery asunder and piecing it together again; it is a question of breathing into a dead thing a living soul.

III

“I DENY”

I postulate that there is no education in Ireland apart from the voluntary efforts of a few people, mostly mad. Let us therefore not talk of reform, or of reconstruction. You cannot reform that which is not; you cannot by any process of reconstruction give organic life to a negation. In a literal sense the work of the first Minister of Education in a free Ireland will be a work of creation; for out of chaos he will have to evolve order and into a dead mass he will have to breathe the breath of life.

The English thing that is called education in Ireland is founded on a denial of the Irish nation. No education can start with a Nego, any more than a religion can. Everything that even pretends to be true begins with its Credo. It is obvious that the savage who says "I believe in Mumbo Jumbo" is nearer to true religion than the philosopher who says "I deny God and the spiritual in man." Now, to teach a child to deny is the greatest crime a man or a State can commit. Certain schools in Ireland teach children to deny their religion; nearly all the schools in Ireland teach children to deny their nation. "I deny the spirituality of my nation; I deny the lineage of my blood; I deny my rights and re-sponsibilities." This Nego is their Credo, this evil their good.

To invent such a system of teaching and to persuade us that it is an education system, an Irish education system to be defended by Irishmen against attack, is the most wonderful thing the English have accomplished in Ireland; and the most wicked.

IV

AGAINST MODERNISM

All the speculations one saw a few years ago as to the probable effect of Home Rule on education in Ireland showed one how inadequately the problem was grasped. To

some the expected advent of Home Rule seemed to promise as its main fruition in the field of education the raising of their salaries; to others the supreme thing it was to bring in its train was the abolition of Dr. Starkie; to some again it held out the delightful prospect of Orange boys and Orange girls being forced to learn Irish; to others it meant the dawn of an era of commonsense, the ushering in of the reign of " a sound modern education," suitable to the needs of a progressive modern people.

I scandalised many people at the time by saying that the last was the view that irritated me most. The first view was not so selfish as it might appear, for between the salary offered to teachers and the excellence of a country's education system there is a vital connection. And the second and third forecasts at any rate opened up picturesque vistas.The passing of Dr. Starkie would have had something of the pageantry of the banishment of Napoleon to St. Helena (an effect which would have been heightened had he been accompanied into exile by Mr. Bonaparte Wyse), and the prospect of the children of Sandy Row being taught to curse the Pope in Irish was rich and soul-satisfying. These things we might or might not have seen had Home Rule come. But I expressed the hope that even Home Rule would not commit

Ireland to an ideal so low as the ideal underlying the phrase "a sound modern education."

It is a vile phrase, one of the vilest I know. Yet we find it in nearly every school prospectus, and it comes pat to the lips of nearly everyone that writes or talks about schools.

Now, there can be no such thing as "a sound modern education"—as well talk about a "lively modern faith" or a "serviceable modern religion." It should be obvious that the more "modern" an education is the less "sound," for in education "modernism" is as much a heresy as in religion. In both mediaevalism were a truer standard. We are too fond of clapping ourselves upon the back because we live in modern times, and we preen ourselves quite ridiculously (and un-necessarily) on our modern progress. There is, of course, such a thing as modern progress, but it has been won at how great a cost! How many precious things have we flung from us to lighten ourselves for that race!

And in some directions we have progressed not at all, or we have progressed in a circle; perhaps, indeed, all progress on this planet, and on every planet, is in a circle, just as every line you draw on a globe is a circle or part of one. Modern speculation is often a mere groping where ancient men saw clearly. All the problems with which we strive (I mean all the really important problems) were long ago solved by our ancestors, only their solutions have been forgotten. There have been States in which the rich did not grind the poor, although there are no such States now; there have been free self-governing democracies, although there are few such democracies now; there have been rich and beautiful social organisations, with an art and a culture and a religion in every man's house, though for such a thing to-day we have to search out some sequestered people living by a desolate sea-shore or in a high forgotten valley among lonely hills—a hamlet of lar-Connacht or a village in the Austrian Alps. Mankind, I repeat, or some section of mankind, has solved all its main problems somewhere and at some time. I suppose no universal and permanent solution is possible as long as the old Adam remains in us, the Adam that makes each one of us, and each tribe of us, something of the rebel, of the freethinker, of the adventurer, of the egoist. But the solutions are there, and it is because we fail in clearness of vision or in boldness of heart or in singleness of purpose that we cannot find them.

V

AN IDEAL IN EDUCATION

The words and phrases of a language are always to some extent revelations of the mind of the race that has moulded the language. How often does an Irish vocable light up as with a lantern some immemorial Irish attitude, some whole phase of Irish thought! Thus, the words which the old Irish employed when they spoke of education show that they had gripped the very heart of that problem. To the old Irish the teacher was aite, "fosterer," the pupil was dalta, "foster-child," the system was aiteachas, "fosterage;" words which we still retain as oide, dalta, oideachas.

And is it not the precise aim of education to "foster?" Not to inform, to indoctrinate, to conduct through a course of studies (though these be the dictionary meanings of the word), but, first and last, to "foster" the elements of character native to a soul, to help to bring these to their full perfection

rather than to implant exotic excellences.

Fosterage implies a foster-father or foster-mother—a person—as its centre and inspiration rather than a code of rules. Modern education systems are elaborate pieces of machinery devised by highly-salaried officials for the purpose of turning out citizens according to certain approved patterns. The modern school is a State-controlled institution designed to produce workers for the State, and is in the same category with a dockyard or any other State-controlled institution which produces articles necessary to the progress,

well-being, and defence of the State. We speak of the "efficiency," the "cheapness," and the "up-to-dateness" of an education system just as we speak of the "efficiency," the "cheapness," and the "up-to-dateness" of a system of manufacturing coal-gas. We shall soon reach a stage when we shall speak of the "efficiency," the "cheapness," and the "up-to-dateness" of our systems of soul-saving. We shall hear it said "Salvation is very cheap in England," or "The Germans are wonderfully efficient in prayer," or " Gee, it takes a New York parson to hustle ginks into heaven."

Now, education is as much concerned with souls as religion is. Religion is a Way of Life, and education is a preparation of the soul to live its life here and hereafter; to live it nobly and fully. And as we cannot think of religion without a Person as its centre, as we cannot think of a church

without its Teacher, so we cannot think of a school without its Master. A school, in fact, according to the conception of our wise ancestors, was less a place than a little group of persons, a teacher and his pupils. Its place might be poor, nay, it might have no local habitation at all, it might be peripatetic: where the master went the disciples followed One may think of Our Lord and His friends as a sort of school: was He not the Master, and were not they His disciples? That gracious conception was not only the con-ception of the old Gael, pagan and Christian, but it was the conception of Europe all through the Middle Ages. Philosophy was not crammed out of text-books, but was learned at the knee of some great philosopher; art was learned in the studio of some master-artist, a craft in the workshop of some master-craftsman. Always it was the per-

sonality of the master that made the school, never the State that built it of brick and mortar, drew up a code of rules to govern it, and sent hirelings into it to carry out its decrees.

I do not know how far it is possible to revive the old ideal of fosterer and foster-child. I know it were very desirable. One sees too clearly that the modern system, under which the teacher tends more and more to become a mere civil servant, is making for the degradation of education, and will end in irreligion and anarchy. The modern child is coming to regard his teacher as an official paid by the State to render him certain services; services which it is in his interest to avail of, since by doing so he will increase his earning capacity later on; but services the rendering and acceptance of which no more imply a sacred relationship than do the rendering and acceptance of the services of a dentist or a chiropodist. There is thus coming about a complete reversal of the relative positions of master and disciple, a tendency which is increased by every statute that is placed on the statute book, by every rule that is added to the education code of modern countries.

Against this trend I would oppose the ideal of those who shaped the Gaelic polity nearly two thousand years ago. It is not merely that the old Irish had a good education system; they had the best and noblest that has ever been known among men. There has never been any human institution more adequate to its purpose than that which, in pagan times, produced Cuchulainn and the Boy-Corps of Eamhain Macha and, in Christian times, produced Enda and the companions of his solitude in Aran. The old Irish system, pagan and Christian, possessed in pre-eminent degree the thing most needful in education: an adequate inspiration. Colmcille suggested what that inspiration was when he said, "If I die it shall be from the excess of the love that I bear the Gael." A love and a service so excessive as to annihilate all thought of

self, a recognition that one must give all, must be willing always to make the ultimate sacrifice this is the inspiration alike of the story of Cuchulainn and of the story of Colmcille, the inspiration that made the one a hero and the other a saint.

VI

MASTER AND DISCIPLES

In the Middle Ages there were everywhere little groups of persons clustering round some beloved teacher, and thus it was that men Kearned not only the humanities but all gracious and useful crafts. There were no State art schools, no State technical schools: as I have said, men became artists in the studio of some master-artist, men learned crafts in the workshop of some master-craftsman. It was always the individual inspiring, guiding, fostering other individuals; never the State usurping the place of father or fosterer, dispensing education like a universal provider of readymades, aiming at turning out all men and women according to regulation patterns.

In Ireland the older and truer conception was never lost sight of. It persisted into Christian times when a Kieran or an Enda or a Colmcille gathered his little group of foster-children (the old word was still used) around him; they were collectively his family, his household, his clann—many sweet and endearing words were used to mark the intimacy of that relationship. It seems to me that there has been nothing nobler in the history of education than this development of the old Irish plan of fosterage under a Christian rule, when to the pagan ideals of strength and truth there were added the Christian ideals of love and humility. And this, remember, was not the education system of an aristocracy, but the education system of a people. It was more democratic than any education system in the world to-day. Our very divisions into primary, secondary, and university crystallize a snobbishness partly intellectual and partly social. At Clonard, Kieran, the son of a carpenter, sat in the same class as Colmcille, the son of a king. To Clonard or to Aran or to Clonmacnois went every man, rich or poor, prince or peasant, who wanted to sit at Finnian's or at Enda's or at Kieran's feet and to learn of his wisdom.

Always it was the personality of the teacher that drew them there. And so it was all through Irish history. A great poet or a great scholar had his foster-children who lived at his house or fared with him through the country. Even long after Kinsale the Munster poets had their little groups of pupils; and the hedge schoolmasters of the nineteenth century were the last repositories of a high tradition.