Scott, Carolina Nairne, Agnes Maxwell MacLeod, Allan Cunningham, and William Hamilton. However, even as the British upper class and the literary world were romanticizing the Uprising and the culture of the Scottish clans, the suppression of Highland Scottish culture, which had begun after the rising's defeat, continued for nearly two centuries afterward. For example, under to the 1872 Education Act, school attendance was compulsory and only English was taught or tolerated in the schools of both the Lowlands and the Highlands and Islands. As a result, any student who spoke Scots or Scottish Gaelic in the school or on its grounds could expect what Ronald Black calls the, "familiar Scottish experience of being thrashed for speaking [their] native language." Before serving in the Seaforth Highlanders in British India and during the Fall of France in 1940, Gaelic-language war poet Aonghas Caimbeul attended the 300-pupil Cross School on the Isle of Lewis after the 1872 Education Act. He later recalled, "A Lowlander, who had not a word of Gaelic, was the schoolmaster. I never had a Gaelic lesson in school, and the impression you got was that your language, people, and tradition had come from unruly, wild, and ignorant tribes and that if you wanted to make your way in the world you would be best to forget them completely. Short of the stories of the German Baron Münchhausen, I have never come across anything as dishonest, untruthful, and inaccurate as the history of Scotland as taught in those days." Even so, large numbers of the Scottish people, both Highlander and Lowlander, continued to enlist in the British armed forces and Scottish regiments becoming renowned worldwide as shock troops. For this reason, literary critic Wilson MacLeod has written that, in post-Culloden Scottish Gaelic literature, anti-colonialist poets such as Duncan Livingstone "must be considered isolated voices. The great majority of Gaelic verse, from the eighteenth century onwards, was steadfastly Pro-British and Pro-Empire, with several poets, including Aonghas Moireasdan and Dòmhnall MacAoidh, enthusiastically asserting the conventual justificatory rationale for imperial expansion, that it was a civilising mission rather than a process of conquest and expropriation. Conversely, there is no evidence that Gaelic poets saw a connection between their own difficult history and the experience of colonised people in other parts of the world." American Revolution Henry Wadsworth Longfellow's 1860 poem Paul Revere's Ride both retells and fictionalizes the efforts of Boston silversmith Paul