Celtic Literature

But the Celtic genius was just then preparing, in Llandudno, to have its hour of revival.  Workmen were busy in putting up a large tent-like wooden building, which attracted the eye of every newcomer, and which my little boys believed (their wish, no doubt, being father to their belief,) to be a circus.  It turned out, however, to be no circus for Castor and Pollux, but a temple for Apollo and the Muses.  It was the place where the Eisteddfod, or Bardic Congress of Wales, was about to be held; a meeting which has for its object (I quote the words of its promoters) ‘the diffusion of useful knowledge, the eliciting of native talent, and the cherishing of love of home and honourable fame by the cultivation of poetry, music, and art.’  My little boys were disappointed; but I, whose circus days are over, I, who have a professional interest in poetry, and who, also, hating all one-sidedness and oppression, wish nothing better than that the Celtic genius should be able to show itself to the world and to make its voice heard, was delighted.  I took my ticket, and waited impatiently for the day of opening.  The day came, an unfortunate one; storms of wind, clouds of dust, an angry, dirty sea.  The Saxons who arrived by the Liverpool steamers looked miserable; even the Welsh who arrived by land,—whether they were discomposed by the bad morning, or by the monstrous and crushing tax which the London and North-Western Railway Company levies on all whom it transports across those four miles of marshy peninsula between Conway and Llandudno,—did not look happy.  First we went to the Gorsedd, or preliminary congress for conferring the degree of bard.  The Gorsedd was held in the open air, at the windy corner of a street, and the morning was not favourable to open-air solemnities.  The Welsh, too, share, it seems to me, with their Saxon invaders, an inaptitude for show and spectacle.  Show and spectacle are better managed by the Latin race and those whom it has moulded; the Welsh, like us, are a little awkward and resourceless in the organisation of a festival.  The presiding genius of the mystic circle, in our hideous nineteenth-century costume, relieved only by a green scarf, the wind drowning his voice and the dust powdering his whiskers, looked thoroughly wretched; so did the aspirants for bardic honours; and I believe, after about an hour of it, we all of us, as we stood shivering round the sacred stones, began half to wish for the Druid’s sacrificial knife to end our sufferings.  But the Druid’s knife is gone from his hands; so we sought the shelter of the Eisteddfod building.

The sight inside was not lively.  The president and his supporters mustered strong on the platform.  On the floor the one or two front benches were pretty well filled, but their occupants were for the most part Saxons, who came there from curiosity, not from enthusiasm; and all the middle and back benches, where should have been the true enthusiasts,—the Welsh people, were nearly empty.  The president, I am sure, showed a national spirit which was admirable.  He addressed us Saxons in our own language, and called us ‘the English branch of the descendants of the ancient Britons.’  We received the compliment with the impassive dulness which is the characteristic of our nature; and the lively Celtic nature, which should have made up for the dulness of ours, was absent.  A lady who sat by me, and who was the wife, I found, of a distinguished bard on the platform, told me, with emotion in her look and voice, how dear were these solemnities to the heart of her people, how deep was the interest which is aroused by them.  I believe her, but still the whole performance, on that particular morning, was incurably lifeless.  The recitation of the prize compositions began: pieces of verse and prose in the Welsh language, an essay on punctuality being, if I remember right, one of them; a poem on the march of Havelock, another.  This went on for some time.  Then Dr. Vaughan,—the well-known Nonconformist minister, a Welshman, and a good patriot,—addressed us in English.  His speech was a powerful one, and he succeeded, I confess, in sending a faint thrill through our front benches; but it was the old familiar thrill which we have all of us felt a thousand times in Saxon chapels and meeting-halls, and had nothing bardic about it.  I stepped out, and in the street I came across an acquaintance fresh from London and the parliamentary session.  In a moment the spell of the Celtic genius was forgotten, the Philistinism of our Saxon nature made itself felt; and my friend and I walked up and down by the roaring waves, talking not of ovates and bards, and triads and englyns, but of the sewage question, and the glories of our local self-government, and the mysterious perfections of the Metropolitan Board of Works.

I believe it is admitted, even by the admirers of Eisteddfods in general, that this particular Eisteddfod was not a success.  Llandudno, it is said, was not the right place for it.  Held in Conway Castle, as a few years ago it was, and its spectators,—an enthusiastic multitude,—filling the grand old ruin, I can imagine it a most impressive and interesting sight, even to a stranger labouring under the terrible disadvantage of being ignorant of the Welsh language.  But even seen as I saw it at Llandudno, it had the power to set one thinking.  An Eisteddfod is, no doubt, a kind of Olympic meeting; and that the common people of Wales should care for such a thing, shows something Greek in them, something spiritual, something humane, something (I am afraid one must add) which in the English common people is not to be found.  This line of reflection has been followed by the accomplished Bishop of St. David’s, and by the Saturday Review, it is just, it is fruitful, and those who pursued it merit our best thanks.  But, from peculiar circumstances, the Llandudno meeting was, as I have said, such as not at all to suggest ideas of Olympia, and of a multitude touched by the divine flame, and hanging on the lips of Pindar.  It rather suggested the triumph of the prosaic, practical Saxon, and the approaching extinction of an enthusiasm which he derides as factitious, a literature which he disdains as trash, a language which he detests as a nuisance.

I must say I quite share the opinion of my brother Saxons as to the practical inconvenience of perpetuating the speaking of Welsh.  It may cause a moment’s distress to one’s imagination when one hears that the last Cornish peasant who spoke the old tongue of Cornwall is dead; but, no doubt, Cornwall is the better for adopting English, for becoming more thoroughly one with the rest of the country.  The fusion of all the inhabitants of these islands into one homogeneous, English-speaking whole, the breaking down of barriers between us, the swallowing up of separate provincial nationalities, is a consummation to which the natural course of things irresistibly tends; it is a necessity of what is called modern civilisation, and modern civilisation is a real, legitimate force; the change must come, and its accomplishment is a mere affair of time.  The sooner the Welsh language disappears as an instrument of the practical, political, social life of Wales, the better; the better for England, the better for Wales itself.  Traders and tourists do excellent service by pushing the English wedge farther and farther into the heart of the principality; Ministers of Education, by hammering it harder and harder into the elementary schools.  Nor, perhaps, can one have much sympathy with the literary cultivation of Welsh as an instrument of living literature; and in this respect Eisteddfods encourage, I think, a fantastic and mischief-working delusion.

For all serious purposes in modern literature (and trifling purposes in it who would care to encourage?) the language of a Welshman is and must be English; if an Eisteddfod author has anything to say about punctuality or about the march of Havelock, he had much better say it in English; or rather, perhaps, what he has to say on these subjects may as well be said in Welsh, but the moment he has anything of real importance to say, anything the world will the least care to hear, he must speak English.  Dilettanteism might possibly do much harm here, might mislead and waste and bring to nought a genuine talent.  For all modern purposes, I repeat, let us all as soon as possible be one people; let the Welshman speak English, and, if he is an author, let him write English.

So far, I go along with the stream of my brother Saxons; but here, I imagine, I part company with them.  They will have nothing to do with the Welsh language and literature on any terms; they would gladly make a clean sweep of it from the face of the earth.  I, on certain terms, wish to make a great deal more of it than is made now; and I regard the Welsh literature,—or rather, dropping the distinction between Welsh and Irish, Gaels and Cymris, let me say Celtic literature,—as an object of very great interest.  My brother Saxons have, as is well known, a terrible way with them of wanting to improve everything but themselves off the face of the earth; I have no such passion for finding nothing but myself everywhere; I like variety to exist and to show itself to me, and I would not for the world have the lineaments of the Celtic genius lost.  But I know my brother Saxons, I know their strength, and I know that the Celtic genius will make nothing of trying to set up barriers against them in the world of fact and brute force, of trying to hold its own against them as a political and social counter-power, as the soul of a hostile nationality.  To me there is something mournful (and at this moment, when one sees what is going on in Ireland, how well may one say so!) in hearing a Welshman or an Irishman make pretensions,—natural pretensions, I admit, but how hopelessly vain!—to such a rival self-establishment; there is something mournful in hearing an Englishman scout them.  Strength! alas, it is not strength, strength in the material world, which is wanting to us Saxons; we have plenty of strength for swallowing up and absorbing as much as we choose; there is nothing to hinder us from effacing the last poor material remains of that Celtic power which once was everywhere, but has long since, in the race of civilisation, fallen out of sight.  We may threaten them with extinction if we will, and may almost say in so threatening them, like Cæsar in threatening with death the tribune Metellus who closed the treasury doors against him: ‘And when I threaten this, young man, to threaten it is more trouble to me than to do it.’  It is not in the outward and visible world of material life, that the Celtic genius of Wales or Ireland can at this day hope to count for much; it is in the inward world of thought and science.  What it has been, what it has done, let it ask us to attend to that, as a matter of science and history; not to what it will be or will do, as a matter of modern politics.  It cannot count appreciably now as a material power; but, perhaps, if it can get itself thoroughly known as an object of science, it may count for a good deal,—far more than we Saxons, most of us, imagine,—as a spiritual power.

The bent of our time is towards science, towards knowing things as they are; so the Celt’s claims towards having his genius and its works fairly treated, as objects of scientific investigation, the Saxon can hardly reject, when these claims are urged simply on their own merits, and are not mixed up with extraneous pretensions which jeopardise them.  What the French call the science des origines, the science of origins,—a science which is at the bottom of all real knowledge of the actual world, and which is every day growing in interest and importance—is very incomplete without a thorough critical account of the Celts, and their genius, language, and literature.  This science has still great progress to make, but its progress, made even within the recollection of those of us who are in middle life, has already affected our common notions about the Celtic race; and this change, too, shows how science, the knowing things as they are, may even have salutary practical consequences.  I remember, when I was young, I was taught to think of Celt as separated by an impassable gulf from Teuton; 4 my father, in particular, was never weary of contrasting them; he insisted much oftener on the separation between us and them than on the separation between us and any other race in the world; in the same way Lord Lyndhurst, in words long famous, called the Irish ‘aliens in speech, in religion, in blood.’  This naturally created a profound sense of estrangement; it doubled the estrangement which political and religious differences already made between us and the Irish: it seemed to make this estrangement immense, incurable, fatal.  It begot a strange reluctance, as any one may see by reading the preface to the great text-book for Welsh poetry, the Myvyrian Archæology, published at the beginning of this century, to further,—nay, allow,—even among quiet, peaceable people like the Welsh, the publication of the documents of their ancient literature, the monuments of the Cymric genius; such was the sense of repulsion, the sense of incompatibilty, of radical antagonism, making it seem dangerous to us to let such opposites to ourselves have speech and utterance.  Certainly the Jew,—the Jew of ancient times, at least,—then seemed a thousand degrees nearer than the Celt to us.  Puritanism had so assimilated Bible ideas and phraseology; names like Ebenezer, and notions like that of hewing Agag in pieces, came so natural to us, that the sense of affinity between the Teutonic and the Hebrew nature was quite strong; a steady, middleclass Anglo-Saxon much more imagined himself Ehud’s cousin than Ossian’s.  But meanwhile, the pregnant and striking ideas of the ethnologists about the true natural grouping of the human race, the doctrine of a great Indo-European unity, comprising Hindoos, Persians, Greeks, Latins, Celts, Teutons, Slavonians, on the one hand, and, on the other hand, of a Semitic unity and of a Mongolian unity, separated by profound distinguishing marks from the Indo-European unity and from one another, was slowly acquiring consistency and popularising itself.  So strong and real could the sense of sympathy or antipathy, grounded upon real identity or diversity in race, grow in men of culture, that we read of a genuine Teuton,—Wilhelm von Humboldt—finding, even in the sphere of religion, that sphere where the might of Semitism has been so overpowering, the food which most truly suited his spirit in the productions not of the alien Semitic genius, but of the genius of Greece or India, the Teutons born kinsfolk of the common Indo-European family.  ‘Towards Semitism he felt himself,’ we read, ‘far less drawn;’ he had the consciousness of a certain antipathy in the depths of his nature to this, and to its ‘absorbing, tyrannous, terrorist religion,’ as to the opener, more flexible Indo-European genius, this religion appeared.  ‘The mere workings of the old man in him!’ Semitism will readily reply; and though one can hardly admit this short and easy method of settling the matter, it must be owned that Humboldt’s is an extreme case of Indo-Europeanism, useful as letting us see what may be the power of race and primitive constitution, but not likely, in the spiritual sphere, to have many companion cases equalling it.  Still, even in this sphere, the tendency is in Humboldt’s direction; the modern spirit tends more and more to establish a sense of native diversity between our European bent and the Semitic and to eliminate, even in our religion, certain elements as purely and excessively Semitic, and therefore, in right, not combinable with our European nature, not assimilable by it.  This tendency is now quite visible even among ourselves, and even, as I have said, within the great sphere of the Semitic genius, the sphere of religion; and for its justification this tendency appeals to science, the science of origins; it appeals to this science as teaching us which way our natural affinities and repulsions lie.  It appeals to this science, and in part it comes from it; it is, in considerable part, an indirect practical result from it.

In the sphere of politics, too, there has, in the same way, appeared an indirect practical result from this science; the sense of antipathy to the Irish people, of radical estrangement from them, has visibly abated amongst all the better part of us; the remorse for past ill-treatment of them, the wish to make amends, to do them justice, to fairly unite, if possible, in one people with them, has visibly increased; hardly a book on Ireland is now published, hardly a debate on Ireland now passes in Parliament, without this appearing.  Fanciful as the notion may at first seem, I am inclined to think that the march of science,—science insisting that there is no such original chasm between the Celt and the Saxon as we once popularly imagined, that they are not truly, what Lord Lyndhurst called them, aliens in blood from us, that they are our brothers in the great Indo-European family,—has had a share, an appreciable share, in producing this changed state of feeling.  No doubt, the release from alarm and struggle, the sense of firm possession, solid security, and overwhelming power; no doubt these, allowing and encouraging humane feelings to spring up in us, have done much; no doubt a state of fear and danger, Ireland in hostile conflict with us, our union violently disturbed, might, while it drove back all humane feelings, make also the old sense of utter estrangement revive.  Nevertheless, so long as such a malignant revolution of events does not actually come about, so long the new sense of kinship and kindliness lives, works, and gathers strength; and the longer it so lives and works, the more it makes any such malignant revolution improbable.  And this new, reconciling sense has, I say, its roots in science.

However, on these indirect benefits of science we must not lay too much stress.  Only this must be allowed; it is clear that there are now in operation two influences, both favourable to a more attentive and impartial study of Celtism than it has yet ever received from us.  One is, the strengthening in us of the feeling of Indo-Europeanism; the other, the strengthening in us of the scientific sense generally.  The first breaks down barriers between us and the Celt, relaxes the estrangement between us; the second begets the desire to know his case thoroughly, and to be just to it.  This is a very different matter from the political and social Celtisation of which certain enthusiasts dream; but it is not to be despised by any one to whom the Celtic genius is dear; and it is possible, while the other is not.