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The Poetry of the Celtic Races by Ernest Renan

TRANSLATED BY W. G. HUTCHISON

 

INTRODUCTORY NOTE

Ernest Renan was born in 1823, at Treguier in Brittany. He was educated for the priesthood, but never took orders, turning at first to teaching. He continued his studies in religion and philology, and, after traveling in Syria on a government commission, he returned to Paris and became professor of Hebrew in the College de France, from which he was suspended for a time on account of protests against his heretical teachings. He died in 1892.

Renan's activity divides itself into two parts. The first culminated in his two great works on the "Origins of Christianity" and on the "History of Israel." As to the scientific value of these books there is difference of opinion, as was to be expected in a treatment of such subjects to the exclusion of the miraculous. But the delicacy and vividness of his portraits of the great personalities of Hebrew history, and the acuteness of his analysis of national psychology, are not to be denied.

The other part of his work is more miscellaneous, but most of it is in some sense philosophical or autobiographical. Believing profoundly in scientific method, Renan was unable to find in science a basis for either ethics or metaphysics, and ended in a skepticism often ironical, yet not untinged with mysticism.

"He was an amazing writer," says M. Faguet, "and disconcerted criticism by the impossibility of explaining his methods of procedure; he was luminous, supple, naturally pliant and yielding; beneath his apparently effeminate grace an extraordinary strength of character would suddenly make itself felt; he had, more than any nineteenth-century writer, the quality of charm; he exercised a caressing innuence which enveloped, and finally conquered, the reader."

In no kind of writing was Renan's command of style more notable than in the description of scenery; and in his pictures of his native Brittany in the essay on "The Poetry of the Celtic Races," as well as in his analysis of national qualities, two of his most characteristic powers are admirably displayed.

THE POETRY OF THE CELTIC RACES

Every one who travels through the Armorican peninsula experiences a change of the most abrupt description, as soon as he leaves behind the district most closely bordering upon the continent, in which the cheerful but commonplace type of face of Normandy and Maine is continually in evidence, and passes into the true Brittany, that which merits its name by language and race. A cold wind arises full of a vague sadness, and carries the soul to other thoughts; the tree-tops are bare and twisted; the heath with its monotony of tint stretches away into the distance; at every step the granite protrudes from a soil too scanty to cover it; a sea that is almost always sombre girdles the horizon with eternal moaning. The same contrast is manifest in the people: to Norman vulgarity, to a plump and prosperous population, happy to live, full of its own interests, egoistical as are all these who make a habit of enjoyment, succeeds a timid and reserved race living altogether within itself, heavy in appearance but capable of profound feeling, and of an adorable delicacy in its religious instincts. A like change is apparent, I am told, in passing from England into Wales, from the Lowlands of Scotland, English by language and manners, into the Gaelic Highlands; and too, though with a perceptible difference, when one buries oneself in the districts of Ireland where the race has remained pure from all admixture of alien blood. It seems like entering on the subterranean strata of another world, and one experiences in some measure the impression given us by Dante, when he leads us from one circle of his Inferno to another.

Sufficient attention is not given to the peculiarity of this fact of an ancient race living, until our days and almost under our eyes, its own life in some obscure islands and peninsulas in the West, more and more affected, it is true, by external influences, but still faithful to its own tongue, to its own memories, to its own customs, and to its own genius. Especially is it forgotten that this little people, now concentrated on the very confines of the world, in the midst of rocks and mountains whence its enemies have been powerless to force it, is in possession of a literature which, in the Middle Ages, exercised an immense influence, changed the current of European civilisation, and imposed its poetical motives on nearly the whole of Christendom. Yet it is only necessary to open the authentic monuments of the Gaelic genius to be convinced that the race which created them has had its own original manner of feeling and thinking, that nowhere has the eternal illusion clad itself in more seductive hues, and that in the great chorus of humanity no race equals this for penetrative notes that go to the very heart. Alas! it too is doomed to disappear, this emerald set in the Western seas. Arthur will return no more from his isle of faery, and St. Patrick was right when he said to Ossian, "The heroes that thou weepest are dead; can they be born again?" It is high time to note, before they shall have passed away, the divine tones thus expiring on the horizon before the growing tumult of uniform civilisation. Were criticism to set itself the task of calling back these distant echoes, and of giving a voice to races that are no more, would not that suffice to absolve it from the reproach, unreasonably and too frequently brought against it, of being only negative?

Good works now exist which facilitate the task of him who undertakes the study of these interesting literatures. Wales, above all, is distinguished by scientific and literary activity, not always accompanied, it is true, by a very rigorous critical spirit, but deserving the highest praise. There, researches which would bring honour to the most active centres of learning in Europe are the work of enthusiastic amateurs. A peasant called Owen Jones published in 1801-7, under the name of the Myvyrian Archaiology of Wales, the precious collection which is to this day the arsenal of Cymric antiquities. A number of erudite and zealous workers, Aneurin Owen, Thomas Price of Crickhowell, William Rees, and John Jones, following in the footsteps of the Myvyrian peasant, set themselves to finish his work, and to profit from the treasures which he had collected. A woman of distinction, Lady Charlotte Guest, charged herself with the task of acquainting Europe with the collection of the Mabinogion, [Footnote: The Mabinogion, from the Llyfr Coch O Hergest and other ancient Welsh Manuscripts, with an English Translation and Notes. By Lady Charlotte Guest. London and Llandovery, 1837-49. The word Mabinogi (in the plural Mabinogion) designates a form of romantic narrative peculiar to Wales. The origin and primitive meaning of this word are very uncertain, and Lady Guest's right to apply it to the whole of the narratives which she has published is open to doubt.] the pearl of Gaelic literature, the completest expression of the Cymric genius. This magnificent work, executed in twelve years with the luxury that the wealthy English amateur knows how to use in his publications, will one day attest how full of life the consciousness of the Celtic races remained in the present century. Only indeed the sincerest patriotism could inspire a woman to undertake and achieve so vast a literary monument. Scotland and Ireland have in like measure been enriched by a host of studies of their ancient history. Lastly, our own Brittany, though all too rarely studied with the philological and critical rigour now exacted in works of erudition, has furnished Celtic antiquities with her share of worthy research. Does it not suffice to cite M. de la Villemarque, whose name will be henceforth associated among us with these studies, and whose services are so incontestable, that criticism need have no fear of depreciating him in the eyes of a public which has accepted him with so much warmth and sympathy?

I.

If the excellence of races is to be appreciated by the purity of their blood and the inviolability of their national character, it must needs be admitted that none can vie in nobility with the still surviving remains of the Celtic race. [Footnote: To avoid all misunderstanding, I ought to point out that by the word Celtic I designate here, not the whole of the great race which, at a remote epoch, formed the population of nearly the whole of Western Europe, but simply the four groups which, in our days, still merit this name, as opposed to the Teutons and to the Neo-Latin peoples. These four groups are: (i) The inhabitants of Wales or Cambria, and the peninsula of Cornwall, bearing even now the ancient name of Cymry; (2) the Bretons bretonnants, or dwellers in French Brittany speaking Bas-Breton, who represent an emigration of the Cymry from Wales; (3) the Gaels of the North of Scotland speaking Gaelic; (4) the Irish, although a very profound line of demarcation separates Ireland from the rest of the Celtic family. [It is also necessary to point out that Renan in this essay applies the name Breton both to the Bretons proper, i. e. the inhabitants of Brittany, and to the British members of the Celtic race.—Translator's Note.]]

Never has a human family lived more apart from the world, and been purer from all alien admixture. Confined by conquest within forgotten islands and peninsulas, it has reared an impassable barrier against external influences; it has drawn all from itself; it has lived solely on its own capital. From this ersues that powerful individuality, that hatred of the foreigner, which even in our own days has formed the essential feature of the Celtic peoples. Roman civilisation scarcely reached them, and left among them but few traces. The Teutonic invasion drove them back, but did not penetrate them. At the present hour they are still constant in resistance to an invasion dangerous in an altogether different way,- -that of modern civilisation, destructive as it is of local variations and national types. Ireland in particular (and herein we perhaps have the secret of her irremediable weakness) is the only country in Europe where the native can produce the titles of his descent, and designate with certainty, even in the darkness of prehistoric ages, the race from which he has sprung.

It is in this secluded life, in this defiance of all that comes from without, that we must search for the explanation of the chief features of the Celtic character. It has all the failings, and all the good qualities, of the solitary man; at once proud and timid, strong in feeling and feeble in action, at home free and unreserved, to the outside world awkward and embarrassed. It distrusts the foreigner, because it sees in him a being more refined than itself, who abuses its simplicity. Indifferent to the admiration of others, it asks only one thing, that it should be left to itself. It is before all else a domestic race, fitted for family life and fireside joys. In no other race has the bond of blood been stronger, or has it created more duties, or attached man to his fellow with so much breadth and depth. Every social institution of the Celtic peoples was in the beginning only an extension of the family. A common tradition attests, to this very day, that nowhere has the trace of this great institution of relationship been better preserved than in Brittany. There is a widely-spread belief in that country, that blood speaks, and that two relatives, unknown one to the other, in any part of the world wheresoever it may be, recognise each other by the secret and mysterious emotion which they feel in each other's presence. Respect for the dead rests on the same principle. Nowhere has reverence for the dead been greater than among the Briton peoples; nowhere have so many memories and prayers clustered about the tomb. This is because life is not for these people a personal adventure, undertaken by each man on his own account, and at his own risks and perils; it is a link in a long chain, a gift received and handed on, a debt paid and a duty done.

It is easily discernible how little fitted were natures so strongly concentrated to furnish one of those brilliant developments, which imposes the momentary ascendency of a people on the world; and that, no doubt, is why the part played externally by the Cymric race has always been a secondary one. Destitute of the means of expansion, alien to all idea of aggression and conquest, little desirous of making its thought prevail outside itself, it has only known how to retire so far as space has permitted, and then, at bay in its last place of retreat, to make an invincible resistance to its enemies. Its very fidelity has been a useless devotion. Stubborn of submission and ever behind the age, it is faithful to its conquerors when its conquerors are no longer faithful to themselves. It was the last to defend its religious independence against Rome—and it has become the staunchest stronghold of Catholicism; it was the last in France to defend its political independence against the king—and it has given to the world the last royalists.

Thus the Celtic race has worn itself out in resistance to its time, and in the defence of desperate causes. It does not seem as though in any epoch it had any aptitude for political life. The spirit of family stifled within it all attempts at more extended organisation. Moreover, it does not appear that the peoples which form it are by themselves susceptible of progress. To them life appears as a fixed condition, which man has no power to alter. Endowed with little initiative, too much inclined to look upon themselves as minors and in tutelage, they are quick to believe in destiny and resign themselves to it. Seeing how little audacious they are against God, one would scarcely believe this race to be the daughter of Japhet.

Thence ensues its sadness. Take the songs of its bards of the sixth century; they weep more defeats than they sing victories. Its history is itself only one long lament; it still recalls its exiles, its flights across the seas. If at times it seems to be cheerful, a tear is not slow to glisten behind its smile; it does not know that strange forgetfulness of human conditions and destinies which is called gaiety. Its songs of joy end as elegies; there is nothing to equal the delicious sadness of its national melodies. One might call them emanations from on high which, falling drop by drop upon the soul, pass through it like memories of another world. Never have men feasted so long upon these solitary delights of the spirit, these poetic memories which simultaneously intercross all the sensations of life, so vague, so deep, so penetrative, that one might die from them, without being able to say whether it was from bitterness or sweetness.

The infinite delicacy of feeling which characterises the Celtic race is closely allied to its need of concentration. Natures that are little capable of expansion are nearly always those that feel most deeply, for the deeper the feeling, the less it tends to express itself. Thence we have that charming shamefastness, that veiled and exquisite sobriety, equally far removed from the sentimental rhetoric too familiar to the Latin races, and the reflective simplicity of Germany, which are so admirably displayed in the ballads published by M. de la Villemarque. The apparent reserve of the Celtic peoples, often taken for coldness, is due to this inward timidity which makes them believe that a feeling loses half its value if it be expressed; and that the heart ought to have no other spectator than itself.

If it be permitted us to assign sex to nations as to individuals, we should have to say without hesitance that the Celtic race, especially with regard to its Cymric or Breton branch, is an essentially feminine race. No human family, I believe, has carried so much mystery into love. No other has conceived with more delicacy the ideal of woman, or been more fully dominated by it. It is a sort of intoxication, a madness, a vertigo. Read the strange Mabinogi of Peredur, or its French imitation Parceval le Gallois; its pages are, as it were, dewy with feminine sentiment. Woman appears therein as a kind of vague vision, an intermediary between man and the supernatural world. I am acquainted with no literature that offers anything analogous to this. Compare Guinevere or Iseult with those Scandinavian furies Gudrun and Chrimhilde, and you will avow that woman such as chivalry conceived her, an ideal of sweetness and loveliness set up as the supreme end of life, is a creation neither classical, nor Christian, nor Teutonic, but in reality Celtic.

Imaginative power is nearly always proportionate to concentration of feeling, and lack of the external development of life. The limited nature of Greek and Italian imagination is due to the easy expansiveness of the peoples of the South, with whom the soul, wholly spread abroad, reflects but little within itself. Compared with the classical imagination, the Celtic imagination is indeed the infinite contrasted with the finite. In the fine Mabinogi of the Dream of Maxem Wledig, the Emperor Maximus beholds in a dream a young maiden so beautiful, that on waking he declares he cannot live without her. For several years his envoys scour the world in search of her; at last she is discovered in Brittany. So is it with the Celtic race; it has worn itself out in taking dreams for realities, and in pursuing its splendid visions. The essential element in the Celt's poetic life is the adventure—that is to say, the pursuit of the unknown, an endless quest after an object ever flying from desire. It was of this that St. Brandan dreamed, that Peredur sought with his mystic chivalry, that Knight Owen asked of his subterranean journeyings. This race desires the infinite, it thirsts for it, and pursues it at all costs, beyond the tomb, beyond hell itself. The characteristic failing of the Breton peoples, the tendency to drunkenness—a failing which, according to the traditions of the sixth century, was the cause of their disasters—is due to this invincible need of illusion. Do not say that it is an appetite for gross enjoyment; never has there been a people more sober and more alien to all sensuality. No, the Bretons sought in mead what Owen, St. Brandan, and Peredur sought in their own way,—the vision of the invisible world. To this day in Ireland drunkenness forms a part of all Saint's Day festivals—that is to say, the festivals which best have retained their national and popular aspect.

Thence arises the profound sense of the future and of the eternal destinies of his race, which has ever borne up the Cymry, and kept him young still beside his conquerors who have grown old. Thence that dogma of the resurrection of the heroes, which appears to have been one of those that Christianity found most difficulty in rooting out. Thence Celtic Messianism, that belief in a future avenger who shall restore Cambria, and deliver her out of the hands of her oppressors, like the mysterious Leminok promised by Merlin, the Lez- Breiz of the Armoricans, the Arthur of the Welsh. [Footnote: M. Augustin Thierry has finely remarked that the renown attaching to Welsh prophecies in the Middle Ages was due to their steadfastness in affirming the future of their race. (Histoire de la Conquete d'Angleterre.)] The hand that arose from the mere, when the sword of Arthur fell therein, that seized it, and brandished it thrice, is the hope of the Celtic races. It is thus that little peoples dowered with imagination revenge themselves on their conquerors. Feeling themselves to be strong inwardly and weak outwardly, they protest, they exult; and such a strife unloosing their might, renders them capable of miracles. Nearly all great appeals to the supernatural are due to peoples hoping against all hope. Who shall say what in our own times has fermented in the bosom of the most stubborn, the most powerless of nationalities—Poland? Israel in humiliation dreamed of the spiritual conquest of the world, and the dream has come to pass.

II

At a first glance the literature of Wales is divided into three perfectly distinct distinct branches: the bardic or lyric, which shines forth in splendour in the sixth century by the works of Taliessin, of Aneurin, and of Liware'h Hen, and continues through an uninterrupted series of imitations up to modern times; the Mabinogion, or literature of romance, fixed towards the twelfth century, but linking themselves in the groundwork of their ideas with the remotest ages of the Celtic genius; finally, an ecclesiastical and legendary literature, impressed with a distinct stamp of its own. These three literatures seem to have existed side by side, almost without knowledge of one another. The bards, proud of their solemn rhetoric, held in disdain the popular tales, the form of which they considered careless; on the other hand, both bards and romancers appear to have had few relations with the clergy; and one at times might be tempted to suppose that they ignored the existence of Christianity. To our thinking it is in the Mabinogion that the true expression of the Celtic genius is to be sought; and it is surprising that so curious a literature, the source of nearly all the romantic creations of Europe, should have remained unknown until our own days. The cause is doubtless to be ascribed to the dispersed state of the Welsh manuscripts, pursued till last century by the English, as seditious books compromising those who possessed them. Often too they fell into hands of ignorant owners whose caprice or ill-will sufficed to keep them from critical research.

The Mabinogion have been preserved for us in two principal documents—one of the thirteenth century from the library of Hengurt, belonging to the Vaughan family; the other dating from the fourteenth century, known under the name of the Red Book of Hergest, and now in Jesus College, Oxford. No doubt it was some such collection that charmed the weary hours of the hapless Leolin in the Tower of London, and was burned after his condemnation, with the other Welsh books which had been the companions of his captivity. Lady Charlotte Guest has based her edition on the Oxford manuscript; it cannot be sufficiently regretted that paltry considerations have caused her to be refused the use of the earlier manuscript, of which the later appears to be only a copy. Regrets are redoubled when one knows that several Welsh texts, which were seen and copied fifty years ago, have now disappeared. It is in the presence of facts such as these that one comes to believe that revolutions—in general so destructive of the works of the past—are favourable to the preservation of literary monuments, by compelling their concentration in great centres, where their existence, as well as their publicity, is assured.

The general tone of the Mabinogion is rather romantic than epic. Life is treated naively and not too emphatically. The hero's individuality is limitless. We have free and noble natures acting in all their spontaneity. Each man appears as a kind of demi-god characterised by a supernatural gift. This gift is nearly always connected with some miraculous object, which in some measure is the personal seal of him who possesses it. The inferior classes, which this people of heroes necessarily supposes beneath it, scarcely show themselves, except in the exercise of some trade, for practising which they are held in high esteem. The somewhat complicated products of human industry are regarded as living beings, and in their manner endowed with magical properties. A multiplicity of celebrated objects have proper names, such as the drinking-cup, the lance, the sword, and the shield of Arthur; the chess-board of Gwendolen, on which the black pieces played of their own accord against the white; the horn of Bran Galed, where one found whatever liquor one desired; the chariot of Morgan, which directed itself to the place to which one wished to go; the pot of Tyrnog, which would not cook when meat for a coward was put into it; the grindstone of Tudwal, which would only sharpen brave men's swords; the coat of Padarn, which none save a noble could don; and the mantle of Tegan, which no woman could put upon herself were she not above reproach. [Footnote: Here may be recognised the origin of trial by court mantle, one of the most interesting episodes in Lancelot of the Lake.] The animal is conceived in a still more individual way; it has a proper name, personal qualities, and a role which it develops at its own will and with full consciousness. The same hero appears as at once man and animal, without it being possible to trace the line of demarcation between the two natures.

The tale of Kilhwch and Olwen, the most extraordinary of the Mabinogion, deals with Arthur's struggle against the wild-boar king Twrch Trwyth, who with his seven cubs holds in check all the heroes of the Round Table. The adventures of the three hundred ravens of Kerverhenn similarly form the subject of the Dream of Rhonabwy. The idea of moral merit and demerit is almost wholly absent from all these compositions. There are wicked beings who insult ladies, who tyrannise over their neighbours, who only find pleasure in evil because such is their nature; but it does not appear that they incur wrath on that account. Arthur's knights pursue them, not as criminals but as mischievous fellows. All other beings are perfectly good and just, but more or less richly gifted. This is the dream of an amiable and gentle race which looks upon evil as being the work of destiny, and not a product of the human conscience. All nature is enchanted, and fruitful as imagination itself in indefinitely varied creations. Christianity rarely discloses itself; although at times its proximity can be felt, it alters in no respect the purely natural surroundings in which everything takes place. A bishop figures at table beside Arthur, but his function is strictly limited to blessing the dishes. The Irish saints, who at one time present themselves to give their benediction to Arthur and receive favours at his hands, are portrayed as a race of men vaguely known and difficult to understand. No mediaeval literature held itself further removed from all monastic influence. We evidently must suppose that the Welsh bards and story-tellers lived in a state of great isolation from the clergy, and had their culture and traditions quite apart.

The charm of the Mabinogion principally resides in the amiable serenity of the Celtic mind, neither sad nor gay, ever in suspense between a smile and a tear. We have in them the simple recital of a child, unwitting of any distinction between the noble and the common; there is something of that softly animated world, of that calm and tranquil ideal to which Ariosto's stanzas transport us. The chatter of the later mediaeval French and German imitators can give no idea of this charming manner of narration. The skilful Chretien de Troyes himself remains in this respect far below the Welsh story- tellers, and as for Wolfram of Eschenbach, it must be avowed that the joy of the first discovery has carried German critics too far in the exaggeration of his merits. He loses himself in interminable descriptions, and almost completely ignores the art of his recital.

What strikes one at a first glance in the imaginative compositions of the Celtic races, above all when they are contrasted with those of the Teutonic races, is the extreme mildness of manners pervading them. There are none of those frightful vengeances which fill the Edda and the Niebelungen. Compare the Teutonic with the Gaelic hero,—Beowulf with Peredur, for example. What a difference there is! In the one all the horror of disgusting and blood-embrued barbarism, the drunkenness of carnage, the disinterested taste, if I may say so, for destruction and death; in the other a profound sense of justice, a great height of personal pride it is true, but also a great capacity for devotion, an exquisite loyalty. The tyrannical man, the monster, the Black Man, find a place here like the Lestrigons and the Cyclops of Homer only to inspire horror by contrast with softer manners; they are almost what the wicked man is in the naive imagination of a child brought up by a mother in the ideas of a gentle and pious morality. The primitive man of Teutonism is revolting by his purposeless brutality, by a love of evil that only gives him skill and strength in the service of hatred and injury. The Cymric hero on the other hand, even in his wildest flights, seems possessed by habits of kindness and a warm sympathy with the weakv. Sympathy indeed is one of the deepest feelings among the Celtic peoples. Even Judas is not denied a share of their pity. St. Brandan found him upon a rock in the midst of the Polar seas; once a week he passes a day there to refresh himself from the fires of hell. A cloak that he had given to a beggar is hung before him, and tempers his sufferings.

If Wales has a right to be proud of her Mabinogion, she has not less to felicitate herself in having found a translator truly worthy of interpreting them. For the proper understanding of these original beauties there was needed a delicate appreciation of Welsh narration, and an intelligence of the naive order, qualities of which an erudite translator would with difficulty have been capable. To render these gracious imaginings of a people so eminently dowered with feminine tact, the pen of a woman was necessary. Simple, animated, without effort and without vulgarity, Lady Guest's translation is a faithful mirror of the original Cymric. Even supposing that, as regards philology, the labours of this noble Welsh lady be destined to receive improvement, that does not prevent her book from for ever remaining a work of erudition and highly distinguished taste. [Footnote: M. de la Villemarque published in 1843 under the title of Cantes populaires des anciens Bretons, a French translation of the narratives that Guest had already presented in English at that time.]

The Mabinogion, or at least the writings which Lady Guest thought she ought to include under this common name, divide themselves into two perfectly distinct classes—some connected exclusively with the two peninsulas of Wales and Cornwall, and relating to the heroic personality of Arthur; the others alien to Arthur, having for their scene not only the parts of England that have remained Cymric, but the whole of Great Britain, and leading us back by the persons and traditions mentioned in them to the later years of the Roman occupation. The second class, of greater antiquity than the first, at least on the ground of subject, is also distinguished by a much more mythological character, a bolder use of the miraculous, an enigmatical form, a style full of alliteration and plays upon words. Of this number are the tales of Pwyll, of Bramwen, of Manawyddan, of Math the son of Mathonwy, the Dream of the Emperor Maximus, the story of Llud and Llewelys, and the legend of Taliessin. To the Arthurian cycle belong the narratives of Owen, of Geraint, of Peredur, of Kilhwch and Olwen, and the Dream of Rhonabwy. It is also to be remarked that the two last-named narratives have a particularly antique character. In them Arthur dwells in Cornwall, and not as in the others at Caerleon on the Usk. In them he appears with an individual character, hunting and taking a personal part in warfare, while in the more modern tales he is only an emperor all- powerful and impassive, a truly sluggard hero, around whom a pleiad of active heroes groups itself. The Mabinogi of Kilhwch and Olwen, by its entirely primitive aspect, by the part played in it by the wild-boar in conformity to the spirit of Celtic mythology, by the wholly supernatural and magical character of the narration, by innumerable allusions the sense of which escapes us, forms a cycle by itself. It represents for us the Cymric conception in all its purity, before it had been modified by the introduction of any foreign element. Without attempting here to analyse this curious poem, I should like by some extracts to make its antique aspect and high originality apparent.

Kilhwch, the son of Kilydd, prince of Kelyddon, having heard some one mention the name of Olwen, daughter of Yspaddaden Penkawr, falls violently in love, without having ever seen her. He goes to find Arthur, that he may ask for his aid in the difficult undertaking which he meditates; in point of fact, he does not know in what country the fair one of his affection dwells. Yspaddaden is besides a frightful tyrant who suffers no man to go from his castle alive, and whose death is linked by destiny to the marriage of his daughter. [Footnote: The idea of making the death of the father the condition of possession of the daughter is to be found in several romances of the Breton cycle, in Lancelot for example.] Arthur grants Kilhwch some of his most valiant comrades in arms to assist him in this enterprise. After wonderful adventures the knights arrive at the castle of Yspaddaden, and succeed in seeing the young maiden of Kilhwch's dream. Only after three days of persistent struggle do they manage to obtain a response from Olwen's father, who attaches his daughter's hand to conditions apparently impossible of realisation. The performance of these trials makes a long chain of adventures, the framework of a veritable romantic epic which has come to us in a very fragmentary form. Of the thirty-eight adventures imposed on Kilhwch the manuscript used by Lady Guest only relates seven or eight. I choose at random one of these narratives, which appears to me fitted to give an idea of the whole composition. It deals with the finding of Mabon the son of Modron, who was carried away from his mother three days after his birth, and whose deliverance is one of the labours exacted of Kilhwch.

"His followers said unto Arthur, 'Lord, go thou home; thou canst not proceed with thy host in quest of such small adventures as these.' Then said Arthur, 'It were well for thee, Gwrhyr Gwalstawd Ieithoedd, to go upon this quest, for thou knowest all languages, and art familiar with those of the birds and the beasts. Thou, Eidoel, oughtest likewise to go with my men in search of thy cousin. And as for you, Kai and Bedwyr, I have hope of whatever adventure ye are in quest of, that ye will achieve it. Achieve ye this adventure for me.'"

They went forward until they came to the Ousel of Cilgwri. And Gwrhyr adjured her for the sake of Heaven, saying, "Tell me if thou knowest aught of Mabon the son of Modron, who was taken when three nights old from between his mother and the wall." And the Ousel answered, "When I first came here there was a smith's anvil in this place, and I was then a young bird; and from that time no work has been done upon it, save the pecking of my beak every evening, and now there is not so much as the size of a nut remaining thereof; yet all the vengeance of Heaven be upon me, if during all that time I have ever heard of the man for whom you enquire. Nevertheless I will do that which is right, and that which it is fitting I should do for an embassy from Arthur. There is a race of animals who were formed before me, and I will be your guide to them."

So they proceeded to the place where was the Stag of Redynvre. "Stag of Redynvre, behold we are come to thee, an embassy from Arthur, for we have not heard of any animal older than thou. Say, knowest thou aught of Mabon the son of Modron, who was taken from his mother when three nights old?" The Stag said, "When first I came hither there was a plain all around me, without any trees save one oak sapling, which grew up to be an oak with an hundred branches. And that oak has since perished, so that now nothing remains of it but the withered stump; and from that day to this I have been here, yet have I never heard of the man for whom you enquire. Nevertheless, being an embassy from Arthur, I will be your guide to the place where there is an animal which was formed before I was."

So they proceeded to the place where was the Owl of Cwm Cawlwyd. "Owl of Cwm Cawlwyd, here is an embassy from Arthur; knowest thou aught of Mabon the son of Modron, who was taken after three nights from his mother?" "If I knew I would tell you. When first I came hither, the wide valley you see was a wooded glen. And a race of men came and rooted it up. And there grew there a second wood; and this wood is the third. My wings, are they not withered stumps? Yet all this time, even until to-day, I have never heard of the man for whom you enquire. Nevertheless I will be the guide of Arthur's embassy until you come to the place where is the oldest animal in the world, and the one that has travelled most, the Eagle of Gwern Abwy."

Gwrhyr said, "Eagle of Gwern Abwy, we have come to thee an embassy from Arthur, to ask thee if thou knowest aught of Mabon the son of Modron, who was taken from his mother when he was three nights old." The Eagle said, "I have been here for a great space of time, and when I first came hither there was a rock here, from the top of which I pecked at the stars every evening; and now it is not so much as a span high. From that day to this I have been here, and I have never heard of the man for whom you enquire, except once when I went in search of food as far as Llyn Llyw. And when I came there, I struck my talons into a salmon, thinking he would serve me as food for a long time. But he drew me into the deep, and I was scarcely able to escape from him. After that I went with my whole kindred to attack him, and to try to destroy him, but he sent messengers, and made peace with me; and came and besought me to take fifty fish spears out of his back. Unless he know something of him whom you seek, I cannot tell who may. However, I will guide you to the place where he is."

So they went thither; and the Eagle said, "Salmon of Llyn Llyw, I have come to thee with an embassy from Arthur, to ask thee if thou knowest aught concerning Mabon the son of Modron, who was taken away at three nights old from his mother." "As much as I know I will tell thee. With every tide I go along the river upwards, until I come near to the walls of Gloucester, and there have I found such wrong as I never found elsewhere; and to the end that ye may give credence thereto, let one of you go thither upon each of my two shoulders." So Kai and Gwrhyr Gwalstawd Ieithoedd went upon the shoulders of the salmon, and they proceeded until they came unto the wall of the prison, and they heard a great wailing and lamenting from the dungeon. Said Gwrhyr, "Who is it that laments in this house of stone?" "Alas there is reason enough for whoever is here to lament. It is Mabon the son of Modron who is here imprisoned; and no imprisonment was ever so grievous as mine, neither that of Lludd Llaw Ereint, nor that of Greid the son of Eri." "Hast thou hope of being released for gold or for silver, or for any gifts of wealth, or through battle and fighting?" "By fighting will whatever I may gain be obtained."

We shall not follow the Cymric hero through trials the result of which can be foreseen. What, above all else, is striking in these strange legends is the part played by animals, transformed by the Welsh imagination into intelligent beings. No race conversed so intimately as did the Celtic race with the lower creation, and accorded it so large a share of moral life. [Footnote: See especially the narratives of Nennius, and of Giraldus Cambrensis. In them animals have at least as important a part as men.] The close association of man and animal, the fictions so dear to mediaeval poetry of the Knight of the Lion, the Knight of the Falcon, the Knight of the Swan, the vows consecrated by the presence of birds of noble repute, are equally Breton imaginings. Ecclesiastical literature itself presents analogous features; gentleness towards animals informs all the legends of the saints of Brittany and Ireland. One day St. Kevin fell asleep, while he was praying at his window with outstretched arms; and a swallow perceiving the open hand of the venerable monk, considered it an excellent place wherein to make her nest. The saint on awaking saw the mother sitting upon her eggs, and, loth to disturb her, waited for the little ones to be hatched before he arose from his knees.

This touching sympathy was derived from the singular vivacity with which the Celtic races have inspired their feeling for nature. Their mythology is nothing more than a transparent naturalism, not that anthropomorphic naturalism of Greece and India, in which the forces of the universe, viewed as living beings and endowed with consciousness, tend more and more to detach themselves from physical phenomena, and to become moral beings; but in some measure a realistic naturalism, the love of nature for herself, the vivid impression of her magic, accompanied by the sorrowful feeling that man knows, when, face to face with her, he believes that he hears her commune with him concerning his origin and his destiny. The legend of Merlin mirrors this feeling. Seduced by a fairy of the woods, he flies with her and becomes a savage. Arthur's messengers come upon him as he is singing by the side of a fountain; he is led back again to court; but the charm carries him away. He returns to his forests, and this time for ever. Under a thicket of hawthorn Vivien has built him a magical prison. There he prophesies the future of the Celtic races; he speaks of a maiden of the woods, now visible and now unseen, who holds him captive by her spells. Several Arthurian legends are impressed with the same character. Arthur himself in popular belief became, as it were, a woodland spirit. "The foresters on their nightly round by the light of the moon," says Gervais of Tilbury, [Footnote: An English chronicler of the twelfth century.] "often hear a great sound as of horns, and meet bands of huntsmen; when they are asked whence they come, these huntsmen make reply that they are of King Arthur's following." [Footnote: This manner of explaining all the unknown noises of the wood by Arthur's Hunting is still to be found in several districts. To understand properly the cult of nature, and, if I may say so, of landscape among the Celts, see Gildas and Nennius, pp. 131, 136, 137, etc. (Edit. San Marte, Berlin. 1884);] Even the French imitators of the Breton romances keep an impression—although a rather insipid one—of the attraction exercised by nature on the Celtic imagination. Elaine, the heroine of Lancelot, the ideal of Breton perfection, passes her life with her companions in a garden, in the midst of flowers which she tends. Every flower culled by her hands is at the instant restored to life; and the worshippers of her memory are under an obligation, when they cut a flower, to sow another in its place.

The worship of forest, and fountain, and stone is to be explained by this primitive naturalism, which all the Councils of the Church held in Brittany united to proscribe. The stone, in truth, seems the natural symbol of the Celtic races. It is an immutable witness that has no death. The animal, the plant, above all the human figure, only express the divine life under a determinate form; the stone on the contrary, adapted to receive all forms, has been the fetish of peoples in their childhood. Pausanias saw, still standing erect, the thirty square stones of Pharse, each bearing the name of a divinity. The men-hir to be met with over the whole surface of the ancient world, what is it but the monument of primitive humanity, a living witness of its faith in Heaven? [Footnote: It is, however, doubtful whether the monuments known in France at Celtic (men-hir. dot-men, etc.) are the work of the Celts. With M. Worsaae and the Copenhagen archaeologists, I am inclined to think that these monuments belong to a more ancient humanity. Never, in fact, has any branch of the Indo-European race built in this fashion. (See two articles by M. Merimee in L'Athenaum franfais, Sept. 11th, 1852, and April 25th, 1853.)]

It has frequently been observed that the majority of popular beliefs still extant in our different provinces are of Celtic origin. A not less remarkable fact is the strong tinge of naturalism dominant in these beliefs. Nay more, every time that the old Celtic spirit appears in our history, there is to be seen, re-born with it, faith in nature and her magic influences. One of the most characteristic of these manifestations seems to me to be that of Joan of Arc. That indomitable hope, that tenacity in the affirmation of the future, that belief that the salvation of the kingdom will come from a woman,—all those features, far removed as they are from the taste of antiquity, and from Teutonic taste, are in many respects Celtic. The memory of the ancient cult perpetuated itself at Domremy, as in so many other places, under the form of popular superstition. The cottage of the family of Arc was shaded by a beech tree, famed in the country and reputed to be the abode of fairies. In her childhood Joan used to go and hang upon its branches garlands of leaves and flowers, which, so it was said, disappeared during the night. The terms of her accusation speak with horror of this innocent custom, as of a crime against the faith; and indeed they were not altogether deceived, those unpitying theologians who judged the holy maid. Although she knew it not, she was more Celtic than Christian. She has been foretold by Merlin; she knows of neither Pope nor Church,— she only believes the voice that speaks in her own heart. This voice she hears in the fields, in the sough of the wind among the trees, when measured and distant sounds fair upon her ears. During her trial, worn out with questions and scholastic subtleties, she is asked whether she still hears her voices. "Take me to the woods." she says, "and I shall hear them clearly." Her legend is tinged with the same colours; nature loved her, the wolves never touched the sheep of her flock. When she was a little girl, the birds used to come and eat bread from her lap as though they were tame. [Footnote: Since the first publication of these views, on which I should not like more emphasis to be put than what belongs to a passing impression, similar considerations have been developed, in terms that appear a little too positive, by M. H. Martin (History of France, vol. vi., 1856). The objections raised to it are, for the most part, due to the fact that very few people are capable of delicately appreciating questions of this kind, relative to the genius of races. It frequently happens that the resurrection of an old national genius takes place under a very different form from that which one would have expected, and by means of individuals who have no idea of the ethnographical part which they play.]

III

The MABINOGION do not recommend themselves to our study, only as a manifestation of the romantic genius of the Breton races. It was through them that the Welsh imagination exercised its influence upon the Continent, that it transformed, in the twelfth century, the poetic art of Europe, and realised this miracle,—that the creations of a half-conquered race have become the universal feast of imagination for mankind.

Few heroes owe less to reality than Arthur. Neither Gildas nor Aneurin, his contemporaries, speak of him; Bede did not even know his name; Taliessin and Liwarc'h Hen gave him only a secondary place. In Nennius, on the other hand, who lived about 850, the legend has fully unfolded. Arthur is already the exterminator of the Saxons; he has never experienced defeat; he is the suzerain of an army of kings. Finally, in Geoffrey of Monmouth, the epic creation culminates. Arthur reigns over the whole earth; he conquers Ireland, Norway, Gascony, and France. At Caerleon he holds a tournament at which all the monarchs of the world are present; there he puts upon his head thirty crowns, and exacts recognition as the sovereign lord of the universe. So incredible is it that a petty king of the sixth century, scarcely remarked by his contemporaries, should have taken in posterity such colossal proportions, that several critics have supposed that the legendary Arthur and the obscure chieftain who bore that name have nothing in common, the one with the other, and that the son of Uther Pendragon is a wholly ideal hero, a survivor of the old Cymric mythology. As a matter of fact, in the symbols of Neo-Druidism—that is to say, of that secret doctrine, the outcome of Druidism, which prolonged its existence even to the Middle Ages under the form of Freemasonry—we again find Arthur transformed into a divine personage, and playing a purely mythological part. It must at least be allowed that, if behind the fable some reality lies hidden, history offers us no means of attaining it. It cannot be doubted that the discovery of Arthur's tomb in the Isle of Avalon in 1189 was an invention of Norman policy, just as in 1283, the very year in which Edward I. was engaged in crushing out the last vestiges of Welsh independence, Arthur's crown was very conveniently found, and forthwith united to the other crown jewels of England.

We naturally expect Arthur, now become the representative of Welsh nationality, to sustain in the Mabinogion a character analogous to this role, and therein, as in Nennius, to serve the hatred of the vanquished against the Saxons. But such is not the case. Arthur, in the Mabinogion, exhibits no characteristics of patriotic resistance; his part is limited to uniting heroes around him, to maintaining the retainers of his palace, and to enforcing the laws of his order of chivalry. He is too strong for any one to dream of attacking him. He is the Charlemagne of the Carlovingian romances, the Agamemnon of Homer,—one of those neutral personalities that serve but to give unity to the poem. The idea of warfare against the alien, hatred towards the Saxon, does not appear in a single instance. The heroes of the Mabinogion have no fatherland; each fights to show his personal excellence, and satisfy his taste for adventure, but not to defend a national cause. Britain is the universe; no one suspects that beyond the Cymry there may be other nations and other races.

It was by this ideal and representative character that the Arthurian legend had such an astonishing prestige throughout the whole world. Had Arthur been only a provincial hero, the more or less happy defender of a little country, all peoples would not have adopted him, any more than they have adopted the Marco of the Serbs, [Footnote: A Servian ballad-hero.] or the Robin Hood of the Saxons. The Arthur who has charmed the world is the head of an order of equality, in which all sit at the same table, in which a man's worth depends upon his valour and his natural gifts. What mattered to the world the fate of an unknown peninsula, and the strife waged on its behalf? What enchanted it was the ideal court presided over by Gwenhwyvar (Guinevere), where around the monarchical unity the flower of heroes was gathered together, where ladies, as chaste as they were beautiful, loved according to the laws of chivalry, and where the time was passed in listening to stories, and learning civility and beautiful manners.

This is the secret of the magic of that Round Table, about which the Middle Ages grouped all their ideas of heroism, of beauty, of modesty, and of love. We need not stop to inquire whether the ideal of a gentle and polished society in the midst of the barbarian world is, in all its features, a purely Breton creation, whether the spirit of the courts of the Continent has not in some measure furnished the model, and whether the Mabinogion themselves have not felt the reaction of the French imitations;[Footnote: The surviving version of the Mdbinogian has a later date than these imitations, and the Red Book includes several tales borrowed from the French trouveres. But it is out of the question to maintain that the really Welsh narratives have been borrowed in a like manner, since among them are some unknown to the trouveres, which could only possess interest for Breton countries] it suffices for us that the new order of sentiments which we have just indicated was, throughout the whole of the Middle Ages, persistently attached to the groundwork of the Cymric romances. Such an association could not be fortuitous; if the imitations are all so glaring in colour, it is evidently because in the original this same colour is to be found united to particularly strong character. How otherwise shall we explain why a forgotten tribe on the very confines of the world should have imposed its heroes upon Europe, and, in the domain of imagination, accomplished one of the most singular revolutions known to the historian of letters?

If, in fact, one compares European literature before the introduction of the Cymric romances, with what it became when the trouveres set themselves to draw from Breton sources, one recognises readily that with the Breton narratives a new element entered into the poetic conception of the Christian peoples, and modified it profoundly. The Carlovingian poem, both by its structure and by the means which it employs, does not depart from classical ideas. The motives of man's action are the same as in the Greek epic. The essentially romantic element, the life of forests and mysterious adventure, the feeling for nature, and that impulse of imagination which makes the Breton warrior unceasingly pursue the unknown;— nothing of all this is as yet to be observed. Roland differs from the heroes of Homer only by his armour; in heart he is the brother of Ajax or Achilles. Perceval, on the contrary, belongs to another world, separated by a great gulf from that in which the heroes of antiquity live and act.

It was above all by the creation of woman's character, by introducing into mediaeval poetry, hitherto hard and austere, the nuances of love, that the Breton romances brought about this curious metamorphosis. It was like an electric spark; in a few years European taste was changed. Nearly all the types of womankind known to the Middle Ages, Guinevere, Iseult, Enid, are derived from Arthur's court. In the Carlovingian poems woman is a nonentity without character or individuality; in them love is either brutal, as in the romance of "Ferebras," or scarcely indicated, as in the "Song of Roland." In the "Mabinogion," on the other hand, the principal part always belongs to the women. Chivalrous gallantry, which makes the warrior's happiness to consist in serving a woman and meriting her esteem, the belief that the noblest use of strength is to succour and avenge weakness, results, I know, from a turn of imagination which possessed nearly all European peoples in the twelfth century; but it cannot be doubted that this turn of imagination first found literary expression among the Breton peoples. One of the most surprising features in the Mabinogion is the delicacy of the feminine feeling breathed in them; an impropriety or a gross word is never to be met with. It would be necessary to quote at length the two romances of Peredur and Geraint to demonstrate an innocence such as this; but the naive simplicity of these charming compositions forbids us to see in this innocence any underlying meaning. The zeal of the knight in the defence of ladies' honour became a satirical euphemism only in the French imitators, who transformed the virginal modesty of the Breton romances into a shameless gallantry—so far indeed that these compositions, chaste as they are in the original, became the scandal of the Middle Ages, provoked censures, and were the occasion of the ideas of immorality which, for religious people, still cluster about the name of romance.

Certainly chivalry is too complex a fact for us to be permitted to assign it to any single origin. Let us say however that in the idea of envisaging the esteem of a woman as the highest object of human activity, and setting up love as the supreme principle of morality, there is nothing of the antique spirit, or indeed of the Teutonic. Is it in the "Edda" or in the "Niebelungen" that we shall find the germ of this spirit of pure love, of exalted devotion, which forms the very soul of chivalry? As to following the suggestion of some critics and seeking among the Arabs for the beginnings of this institution, surely of all literary paradoxes ever mooted, this is one of the most singular. The idea of conquering woman in a land where she is bought and sold, of seeking her esteem in a land where she is scarcely considered capable of moral merit! I shall oppose the partizans of this hypothesis with one single fact,—the surprise experienced by the Arabs of Algeria when, by a somewhat unfortunate recollection of mediaeval tournaments, the ladies were entrusted with the presentation of prizes at the Beiram races. What to the knight appeared an unparalleled honour seemed to the Arabs a humiliation and almost an insult.

The introduction of the Breton romances into the current of European literature worked a not less profound revolution in the manner of conceiving and employing the marvellous. In the Carlovingian poems the marvellous is timid, and conforms to the Christian faith; the supernatural is produced directly by God or his envoys. Among the Cymry, on the contrary, the principle of the marvel is in nature herself, in her hidden forces, in her inexhaustible fecundity. There is a mysterious swan, a prophetic bird, a suddenly appearing hand, a giant, a black tyrant, a magic mist, a dragon, a cry that causes the hearer to die of terror, an object with extraordinary properties. There is no trace of the monotheistic conception, in which the marvellous is only a miracle, a derogation of eternal laws. Nor are there any of those personifications of the life of nature which form the essential part of the Greek and Indian mythologies. Here we have perfect naturalism, an unlimited faith in the possible, belief in the existence of independent beings bearing within themselves the principle of their strength,—an idea quite opposed to Christianity, which in such beings necessarily sees either angels or fiends. And besides, these strange beings are always presented as being outside the pale of the Church; and when the knight of the Round Table has conquered them, he forces them to go and pay homage to Guinevere, and have themselves baptised.

Now, if in poetry there is a marvellous element that we might accept, surely it is this. Classical mythology, taken in its first simplicity, is too bold, taken as a mere figure of rhetoric, too insipid, to give us satisfaction. As to the marvellous element in Christianity, Boileau is right: no fiction is compatible with such a dogmatism. There remains then the purely naturalistic marvellous, nature interesting herself in action and acting herself, the great mystery of fatality unveiling itself by the secret conspiring of all beings, as in Shakespeare and Ariosto. It would be curious to ascertain how much of the Celt there is in the former of these poets; as for Ariosto he is the Breton poet par excellence. All his machinery, all his means of interest, all his fine shades of sentiment, all his types of women, all his adventures, are borrowed from the Breton romances.

Do we now understand the intellectual role of that little race which gave to the world Arthur, Guinevere, Lancelot, Perceval, Merlin, St. Brandan, St. Patrick, and almost all the poetical cycles of the Middle Ages? What a striking destiny some nations have, in alone possessing the right to cause the acceptance of their heroes, as though for that were necessary a quite peculiar degree of authority, seriousness, and faith! And it is a strange thing that it is to the Normans, of all peoples the one least sympathetically inclined towards the Bretons, that we owe the renown of the Breton fables. Brilliant and imitative, the Norman everywhere became the pre- eminent representative of the nation on which he had at first imposed himself by force. French in France, English in England, Italian in Italy, Russian at Novgorod, he forgot his own language to speak that of the race which he had conquered, and to become the interpreter of its genius. The deeply suggestive character of the Welsh romances could not fail to impress men so prompt to seize and assimilate the ideas of the foreigner. The first revelation of the Breton fables, the Latin Chronicle of Geoffrey of Monmouth, appeared about the year 1137, under the auspices of Robert of Gloucester, natural son of Henry I. Henry II. acquired a taste for the same narratives, and at his request Robert Wace, in 1155, wrote in French the first history of Arthur, thus opening the path in which walked after him a host of poets or imitators of all nationalities, French, Provencal, Italian, Spanish, English, Scandinavian, Greek, and Georgian. We need not belittle the glory of the first trouveres who put into a language, then read and understood from one end of Europe to the other, fictions which, but for them, would have doubtless remained for ever unknown. It is however difficult to attribute to them an inventive faculty, such as would permit them to merit the title of creators. The numerous passages in which one feels that they do not fully understand the original which they imitate, and in which they attempt to give a natural significance to circumstances of which the mythological bearing escaped them, suffice to prove that, as a rule, they were satisfied to make a fairly faithful copy of the work before their eyes.

What part has Armorican Brittany played in the creation or propagation of the legends of the Round Table? It is impossible to say with any degree of precision; and in truth such a question becomes a matter of secondary import once we form a just idea of the close bonds of fraternity, which did not cease until the twelfth century to unite the two branches of the Breton peoples. That the heroic traditions of Wales long continued to live in the branch of the Cymric family which came and settled in Armorica cannot be doubted when we find Geraint, Urien, and other heroes become saints in Lower Brittany; [Footnote: I shall only cite a single proof; it is a law of Edward the Confessor: "Britones vero Armorici quum venerint in regno isto, suscipi debent et in regno protegi sicut probi cives de corpore regni hujus; exierunt quondam de sanguine Britonum regni hujus."—Wilkins, Leges Anglo-Saxonicae, p. 206.]and above all when we see one of the most essential episodes of the Arthurian cycle, that of the Forest of Broceliande, placed in the same country. A large number of facts collected by M. de la Villemarrque [Footnote: "Les Romans de la Table-Ronde et les contes des anciens Bretons" (Paris, 1859), pp. 20 et seq. In the "Contes populaires des anciens Bretons," of which the above may be considered as a new edition, the learned author had somewhat exaggerated the influence of French Brittany. In the present article, when first published, I had, on the other hand, depreciated it too much.] prove, on the other hand, that these same traditions produced a true poetic cycle in Brittany, and even that at certain epochs they must have recrossed the Channel, as though to give new life to the mother country's memories. The fact that Gauthier Calenius, Archdeacon of Oxford, brought back from Brittany to England (about 1125) the very text of the legends which were translated into Latin ten years afterwards by Geoffrey of Monmouth is here decisive. I know that to readers of the Mabinogion such an opinion will appear surprising at a first glance, All is Welsh in these fables, the places, the genealogies, the customs; in them Armorica is only represented by Hoel, an important personage no doubt, but one who has not achieved the fame of the other heroes of Arthur's court. Again, if Armorica saw the birth of the Arthurian cycle, how is it that we fail to find there any traces of that brilliant nativity? [Footnote: M. de la Villemarque makes appeal to the popular songs still extant in Brittany, in which Arthur's deeds are celebrated. In fact, in his Chants populaires de la Bretagne two poems are to be found in which that hero's name figures.]

These objections, I avow, long barred my way, but I no longer find them insoluble. And first of all there is a class of Mabinogion, including those of Owen, Geraint, and Peredur, stories which possess no very precise geographical localisation. In the second place, national written literature being less successfully defended in Brittany than in Wales against the invasion of foreign culture, it may be conceived that the memory of the old epics should be there more obliterated. The literary share of the two countries thus remains sufficiently distinct. The glory of French Brittany is in her popular songs; but it is only in Wales that the genius of the Breton people has succeeded in establishing itself in authentic books and achieved creations.

IV.

In comparing the Breton cycle as the French trouveres knew it, and the same cycle as it is to be found in the text of the Mabinogion, one might be tempted to believe that the European imagination, enthralled by these brilliant fables, added to them some poetical themes unknown to the Welsh. Two of the most celebrated heroes of the continental Breton romances, Lancelot and Tristan, do not figure in the Mabinogion; on the other hand, the characteristics of the Holy Grail are presented in a totally different way from that which we find in the French and German poets. A more attentive study shows that these elements, apparently added by the French poets, are in reality of Cymric origin. And first of all, M. de la Villemarque has demonstrated to perfection that the name of Lancelot is only a translation of that of the Welsh hero Mael, who in point of fact exhibits the fullest analogy with the Lancelot of the French romances. [Footnote: Ancelot is the diminutive of Ancel, and means servant, page, or esquire. To this day in the Cymric dialects Mael has the same signification. The surname of Poursigant, which we find borne by some Welshmen in the French service in the early part of the fourteenth century, is also no doubt a translation of Mael.] The context, the proper names, all the details of the romance of Lancelot also present the most pronounced Breton aspect. As much must be said of the romance of Tristan. It is even to be hoped that this curious legend will be discovered complete in some Welsh manuscript. Dr. Owen states that he has seen one of which he was unable to obtain a copy. As to the Holy Grail, it must be avowed that the mystic cup, the object after which the French Parceval and the German Parsifal go in search, has not nearly the same importance among the Welsh. In the romance of Peredur it only figures in an episodical fashion, and without a well-defined religious intention.

"Then Peredur and his uncle discoursed together, and he beheld two youths enter the hall, and proceed up to the chamber, bearing a spear of mighty size, with three streams of blood flowing from the point to the ground. And when all the company saw this, they began wailing and lamenting. But for all that, the man did not break off his discourse with Peredur. And as he did not tell Peredur the meaning of what he saw, he forbore to ask him concerning it. And when the clamour had a little subsided, behold two maidens entered, with a large salver between them, in which was a man's head, surrounded by a profusion of blood. And thereupon the company of the court made so great an outcry, that it was irksome to be in the same hall with them. But at length they were silent." This strange and wondrous circumstance remains an enigma to the end of the narrative. Then a mysterious young man appears to Peredur, apprises him that the lance from which the blood was dropping is that with which his uncle was wounded, that the vessel contains the blood and the head of one of his cousins, slain by the witches of Kerloiou, and that it is predestined that he, Peredur, should be their avenger. In point of fact, Peredur goes and convokes the Round Table; Arthur and his knights come and put the witches of Kerloiou to death.

If we now pass to the French romance of Parceval, we find that all this phantasmagoria clothes a very different significance. The lance is that with which Longus pierced Christ's side, the Grail or basin is that in which Joseph of Arimathea caught the divine blood. This miraculous vase procures all the good things of heaven and earth; it heals wounds, and is filled at the owner's pleasure with the most exquisite food. To approach it one must be in a state of grace; only a priest can tell of its marvels. To find these sacred relics after the passage of a thousand trials,—such is the object of Peredur's chivalry, at once worldly and mystical. In the end he becomes a priest; he takes the Grail and the lance into his hermitage; on the day of his death an angel bears them up to Heaven. Let us add that many traits prove that in the mind of the French trouvere the Grail is confounded with the eucharist. In the miniatures which occasionally accompany the romance of Parceval, the Grail is in the form of a pyx, appearing at all the solemn moments of the poem as a miraculous source of succour.

Is this strange myth, differing as it does from the simple narrative presented in the Welsh legend of Peredur, really Cymric, or ought we rather to see in it an original creation of the trouveres, based upon a Breton foundation? With M. de la Villemarque we believe that this curious fable is essentially Cymric. [Footnote: See the excellent discussion of this interesting problem in the introduction to "Contes populaires des anciens Bretons" (pp. 181 et seq.).] In the eighth century a Breton hermit had a vision of Joseph of Arimathea bearing the chalice of the Last Supper, and wrote the history called the Gradal. The whole Celtic mythology is full of the marvels of a magic caldron under which nine fairies blow silently, a mysterious vase which inspires poetic genius, gives wisdom, reveals the future, and unveils the secrets of the world. One day as Bran the Blessed was hunting in Ireland upon the shore of a lake, he saw come forth from it a black man bearing upon his back an enormous caldron, followed by a witch and a dwarf. This caldron was the instrument of the supernatural power of a family of giants. It cured all ills, and gave back life to the dead, but without restoring to them the use of speech—an allusion to the secret of the bardic initiation. In the same way Perceval's wariness forms the whole plot of the quest of the Holy Grail. The Grail thus appears to us in its primitive meaning as the pass-word of a kind of free-masonry which survived in Wales long after the preaching of the Gospel, and of which we find deep traces in the legend of Taliessin. Christianity grafted its legend upon the mythological data, and a like transformation was doubtless made by the Cymric race itself. If the Welsh narrative of Peredur does not offer the same developments as the French romance of Parceval, it is because the Red Book of Hergest gives us an earlier version than that which served as a model for Chretien de Troyes. It is also to be remarked that, even in Parceval, the mystical idea is not as yet completely developed, that the trouvere seems to treat this strange theme as a narrative which he has found already complete, and the meaning of which he can scarcely guess. The motive that sets Parceval a-field in the French romance, as well as in the Welsh version, is a family motive; he seeks the Holy Grail as a talisman to cure his uncle the Fisherman- King, in such a way that the religious idea is still subordinated to the profane intention. In the German version, on the other hand, full as it is of mysticism and theology, the Grail has a temple and priests. Parsifal, who has become a purely ecclesiastical hero, reaches the dignity of King of the Grail by his religious enthusiasm and his chastity. [Footnote: It is indeed remarkable that all the Breton heroes in their last transformation are at once gallant and devout. One of the most celebrated ladies of Arthur's court, Luned, becomes a saint and a martyr for her chastity, her festival being celebrated on August 1st. She it is who figures in the French romances under the name of Lunette. See Lady Guest, vol. i., pp. 113, 114.] Finally, the prose versions, more modern still, sharply distinguish the two chivalries, the one earthly, the other mystical. In them Parceval becomes the model of the devout knight. This was the last of the metamorphoses which that all-powerful enchantress called the human imagination made him undergo; and it was only right that, after having gone through so many dangers, he should don a monkish frock, wherein to take his rest after his life of adventure.

V.

When we seek to determine the precise moment in the history of the Celtic races at which we ought to place ourselves in order to appreciate their genius in its entirety, we find ourselves led back to the sixth century of our era. Races have nearly always a predestined hour at which, passing from simplicity to reflection, they bring forth to the light of day, for the first time, all the treasures of their nature. For the Celtic races the poetic moment of awakening and primal activity was the sixth century. Christianity, still young amongst them, has not completely stifled the national cult; the religion of the Druids defends itself in its schools and holy places; warfare against the foreigner, without which a people never achieves a full consciousness of itself, attains its highest degree of spirit. It is the epoch of all the heroes of enduring fame, of all the characteristic saints of the Breton Church; finally, it is the great age of bardic literature, illustrious by the names of Taliessin, of Aneurin, of Liwarc'h Hen.

To such as would view critically the historical use of these half- fabulous names and would hesitate to accept as authentic, poems that have come down to us through so long a series of ages, we reply that the objections raised to the antiquity of the bardic literature— objections of which W. Schlegel made himself the interpreter in opposition to M. Fauriel—have completely disappeared under the investigations of an enlightened and impartial criticism. [Footnote: This evidently does not apply to the language of the poems in question. It is well known that mediaeval scribes, alien as they were to all ideas of archaeology, modernised the texts, in measure as they copied them; and that a manuscript in the vulgar tongue, as a rule, only attests the language of him who transcribed it.] By a rare exception sceptical opinion has for once been found in the wrong. The sixth century is in fact for the Breton peoples a perfectly historical century. We touch this epoch of their history as closely and with as much certainty as Greek or Roman antiquity. It is indeed known that, up to a somewhat late period, the bards continued to compose pieces under the names—which had become popular—of Aneurin, Taliessin, and Liwarc'h Hen; but no confusion can be made between these insipid rhetorical exercises and the really ancient fragments which bear the names of the poets cited— fragments full of personal traits, local circumstances, and individual passions and feelings.

Such is the literature of which M. de la Villemarque has attempted to unite the most ancient and authentic monuments in his "Breton Bards of the Sixth Century." Wales has recognised the service that our learned compatriot has thus rendered to Celtic studies. We confess, however, to much preferring to the "Bards" the "Popular Songs of Brittany." It is in the latter that M. de la Villemarque has best served Celtic studies, by revealing to us a delightful literature, in which, more clearly than anywhere else, are apparent these features of gentleness, fidelity, resignation, and timid reserve which form the character of the Breton peoples. [Footnote: This interesting collection ought not, however, to be accepted unreservedly; and the absolute confidence with which it has been quoted is not without its inconveniences. We believe that when M. de la Villemarque comments on the fragments which, to his eternal honour, he has been the first to bring to light, his criticism is far from being proof against all reproach, and that several of the historical allusions which he considers that he finds in them are hypotheses more ingenious than solid. The past is too great, and has come down to us in too fragmentary a manner, for such coincidences to be probable. Popular celebrities are rarely those of history, and when the rumours of distant centuries come to us by two channels, one popular, the other historical, it is a rare thing for these two forms of tradition to be fully in accord with one another. M. de la Villemarque is also too ready to suppose that the people repeats for centuries songs that it only half understands. When a song ceases to be intelligible, it is nearly always altered by the people, with the end of approximating it to the sounds farmliar and significant to their ears. Is it not also to be feared that in this case the editor, in entire good faith, may lend some slight inflection to the text, so as to find in it the sense that he desires, or has in his mind?]

The theme of the poetry of the bards of the sixth century is simple and exclusively heroic; it ever deals with the great motives of patriotism and glory. There is a total absence of all tender feeling, no trace of love, no well-marked religious idea, but only a vague and naturalistic mysticism,—a survival of Druidic teaching,— and a moral philosophy wholly expressed in Triads, similar to that taught in the half-bardic, half-Christian schools of St. Cadoc and St. Iltud. The singularly artificial and highly wrought form of the style suggests the existence of a system of learned instruction possessing long traditions. A more pronounced shade, and there would be a danger of falling into a pedantic and mannered rhetoric. The bardic literature, by its lengthened existence through the whole of the Middle Ages, did not escape this danger. It ended by being no more than a somewhat insipid collection of unoriginalities in style, and conventional metaphors. [Footnote: A Welsh scholar, Mr. Stephens, in his History of Cymric Literature (Llandovery, 1849), has demonstrated these successive transformations very well.]

The opposition between bardism and Christianity reveals itself in the pieces translated by M. de la Villemarque by many features of original and pathetic interest. The strife which rent the soul of the old poets, their antipathy to the grey men of the monastery, their sad and painful conversion, are to be found in their songs. The sweetness and tenacity of the Breton character can alone explain how a heterodoxy so openly avowed as this maintained its position in face of the dominant Christianity, and how holy men, Kolumkill for example, took upon themselves the defence of the bards against the kings who desired to stamp them out. The strife was the longer in its duration, in that Christianity among the Celtic peoples never employed force against rival religions, and, at the worst, left to the vanquished the liberty of ill humour. Belief in prophets, indestructible among these peoples, created, in despite of faith the Anti-Christian type of Merlin, and caused his acceptance by the whole of Europe. Gildas and the orthodox Bretons were ceaseless in their thunderings against the prophets, and opposed to them Elias and Samuel, two bards who only foretold good; even in the twelfth century Giraldus Cambrensis saw a prophet in the town of Caerleon.

Thanks to this toleration bardism lasted into the heart of the Middle Ages, under the form of a secret doctrine, with a conventional language, and symbols almost wholly borrowed from the solar divinity of Arthur. This may be termed Neo-Druidism, a kind of Druidism subtilised and reformed on the model of Christianity, which may be seen growing more and more obscure and mysterious, until the moment of its total disappearance. A curious fragment belonging to this school, the dialogue between Arthur and Eliwlod, has transmitted to us the latest sighs of this latest protestation of expiring naturalism. Under the form of an eagle Eliwlod introduces the divinity to the sentiment of resignation, of subjection, and of humility, with which Christianity combated pagan pride. Hero-worship recoils step by step before the great formula, which Christianity ceases not to repeat to the Celtic races to sever them from their memories: There is none greater than God. Arthur allows himself to be persuaded to abdicate from his divinity, and ends by reciting the Pater.

I know of no more curious spectacle than this revolt of the manly sentiments of hero-worship against the feminine feeling which flowed so largely into the new faith. What, in fact, exasperates the old representatives of Celtic society are the exclusive triumph of the pacific spirit and the men, clad in linen and chanting psalms, whose voice is sad, who preach asceticism, and know the heroes no more. [Footnote: The antipathy to Christianity attributed by the Armorican people to the dwarfs and korigans belongs in like measure to traditions of the opposition encountered by the Gospel in its beginnings. The korigans in fact are, for the Breton peasant, great princesses who would not accept Christianity when the apostles came to Brittany. They hate the clergy and the churches, the bells of which make them take to flight. The Virgin above all is their great enemy; she it is who has hounded them forth from their fountains, and on Saturday, the day consecrated to her, whosoever beholds them combing their hair or counting their treasures is sure to perish. (Villemarque, Chants populaires, Introduction.)] We know the use that Ireland has made of this theme, in the dialogues which she loves to imagine between the representatives of her profane and religious life, Ossian and St. Patrick. [Footnote: See Miss Brooke's Reliques of Irish Poetry, Dublin, 1789, pp. 37 et seq., PP. 75 et seq.] Ossian regrets the adventures, the chase, the blast of the horn, and the kings of old time. "If they were here," he says to St. Patrick, "thou should'st not thus be scouring the country with the psalm-singing flock." Patrick seeks to calm him by soft words, and sometimes carries his condescension so far as to listen to his long histories, which appear to interest the saint but slightly. "Thou hast heard my story," says the old bard in conclusion; "albeit my memory groweth weak, and I am devoured with care, yet I desire to continue still to sing the deeds of yore, and to live upon ancient glories. Now am I stricken with years, my life is frozen within me, and all my joys are fleeting away. No more can my hand grasp the sword, nor mine arm hold the lance in rest. Among priests my last sad hour lengtheneth out, and psalms take now the place of songs of victory." "Let thy songs rest," says Patrick, "and dare not to compare thy Finn to the King of Kings, whose might knoweth no bounds: bend thy knees before Him, and know Him for thy Lord." It was indeed necessary to surrender, and the legend relates how the old bard ended his days in the cloister, among the priests whom he had so often used rudely, in the midst of these chants that he knew not. Ossian was too good an Irishman for any one to make up his mind to damn him utterly. Merlin himself had to cede to the new spell. He was, it is said, converted by St. Columba; and the popular voice in the ballads repeats to him unceasingly this sweet and touching appeal: "Merlin, Merlin, be converted; there is no divinity save that of God."

VI.

We should form an altogether inadequate idea of the physiognomy of the Celtic races, were we not to study them under what is perhaps the most singular aspect of their development—that is to say, their ecclesiastical antiquities and their saints. Leaving on one side the temporary repulsion which Christian mildness had to conquer in the classes of society which saw their influence diminished by the new order of things, it can be truly said, that the gentleness of manners and the exquisite sensibility of the Celtic races, in conjunction with the absence of a formerly existing religion of strong organisation, predestined them to Christianity. Christianity in fact, addressing itself by preference to the more humble feelings in human nature, met here with admirably prepared disciples; no race has so delicately understood the charm of littleness, none has placed the simple creature, the innocent, nearer God. The ease with which the new religion took possession of these peoples is also remarkable. Brittany and Ireland between them scarce count two or three martyrs; they are reduced to venerating as such those of their compatriots who were slain in the Anglo-Saxon and Danish invasions. Here comes to light the profound difference dividing the Celtic from the Teutonic race. The Teutons only received Christianity tardily and in spite of themselves, by scheming or by force, after a sanguinary resistance, and with terrible throes, Christianity was in fact on several sides repugnant to their nature; and one understands the regrets of pure Teutonists who, to this day, reproach the new faith with having corrupted their sturdy ancestors.

Such was not the case with the Celtic peoples; that gentle little race was naturally Christian. Far from changing them, and taking away some of their qualities, Christianity finished and perfected them. Compare the legends relating to the introduction of Christianity into the two countries, the Kristni Saga for instance, and the delightful legends of Lucius and St. Patrick. What a difference we find! In Iceland the first apostles are pirates, converted by some chance, now saying mass, now massacring their enemies, now resuming their former profession of sea-rovers; everything is done in accord with expediency, and without any serious faith.

In Ireland and Brittany grace operates through women, by I know not what charm of purity and sweetness. The revolt of the Teutons was never effectually stifled; never did they forget the forced baptisms, and the sword-supported Carlovingian missionaries, until the day when Teutonism took its revenge, and Luther through seven centuries gave answer to Witikind. On the other hand, the Celts were, even in the third century, perfect Christians. To the Teutons Christianity was for long nothing but a Roman institution, imposed from without. They entered the Church only to trouble it; and it was not without very great difficulty that they succeeded in forming a national clergy. To the Celts, on the contrary, Christianity did not come from Rome; they had their native clergy, their own peculiar usages, their faith at first hand. It cannot, in fact, be doubted that in apostolic times Christianity was preached in Brittany; and several historians, not without justification, have considered that it was borne there by Judaistic Christians, or by disciples of the school of St. John. Everywhere else Christianity found, as a first substratum, Greek or Roman civilisation. Here it found a virgin soil of a nature analogous to its own, and naturally prepared to receive it.

Few forms of Christianity have offered an ideal of Christian perfection so pure as the Celtic Church of the sixth, seventh, and eighth centuries. Nowhere, perhaps, has God been better worshipped in spirit than in those great monastic communities of Hy, or of Iona, of Bangor, of Clonard, or of Lindisfarne. One of the most distinguished developments of Christianity—doubtless too distinguished for the popular and practical mission which the Church had to undertake—Pelagianism, arose from it. The true and refined morality, the simplicity, and the wealth of invention which give distinction to the legends of the Breton and Irish saints are indeed admirable. No race adopted Christianity with so much originality, or, while subjecting itself to the common faith, kept its national characteristics more persistently. In religion, as in all else, the Bretons sought isolation, and did not willingly fraternise with the rest of the world. Strong in their moral superiority, persuaded that they possessed the veritable canon of faith and religion, having received their Christianity from an apostolic and wholly primitive preaching, they experienced no need of feeling themselves in communion with Christian societies less noble than their own. Thence arose that long struggle of the Breton churches against Roman pretensions, which is so admirably narrated by M. Augustin Thierry, [Footnote: In his History of the Conquest. The objections raised by M. Varin and some other scholars to M. Thierry's narrative only affect some secondary details, which were rectified in the edition published after the illustrious historian's death.] thence those inflexible characters of Columba and the monks of Iona, defending their usages and institutions against the whole Church, thence finally the false position of the Celtic peoples in Catholicism, when that mighty force, grown more and more aggressive, had drawn them together from all quarters, and compelled their absorption in itself. Having no Catholic past, they found themselves unclassed on their entrance into the great family, and were never able to succeed in creating for themselves an Archbishopric. All their efforts and all their innocent deceits to attribute that title to the Churches of Dol and St. Davids were wrecked on the overwhelming divergence of their past; their bishops had to resign themselves to being obscure suffragans of Tours and Canterbury.

It remains to be said that, even in our own days, the powerful originality of Celtic Christianity is far from being effaced. The Bretons of France, although they have felt the consequences of the revolutions undergone by Catholicism on the Continent, are, at the present hour, one of the populations in which religious feeling has retained most independence. The new devotions find no favour with it; the people are faithful to the old beliefs and the old saints; the psalms of religion have for them an ineffable harmony. In the same way, Ireland keeps, in her more remote districts, quite unique forms of worship from those of the rest of the world, to which nothing in other parts of Christendom can be compared. The influence of modern Catholicism, elsewhere so destructive of national usages, has had here a wholly contrary effect, the clergy having found it incumbent on them to seek a vantage ground against Protestantism, in attachment to local practices and the customs of the past.

It is the picture of these Christian institutions, quite distinct from those of the remainder of the West, of this sometimes strange worship, of these legends of the saints marked with so distinct a seal of nationality, that lends an interest to the ecclesiastical antiquities of Ireland, of Wales, and of Armorican Brittany. No hagiology has remained more exclusively natural than that of the Celtic peoples; until the twelfth century those peoples admitted very few alien saints into their martyrology. None, too, includes so many naturalistic elements. Celtic Paganism offered so little resistance to the new religion, that the Church did not hold itself constrained to put in force against it the rigour with which elsewhere it pursued the slightest traces of mythology. The conscientious essay by W. Rees on the "Saints of Wales", and that by the Rev. John Williams, an extremely learned ecclesiastic of the diocese of St. Asaph, on the "Ecclesiastical Antiquities of the Cymry", suffice to make one understand the immense value which a complete and intelligent history of the Celtic Churches, before their absorption in the Roman Church, would possess. To these might be added the learned work of Dom Lobineau on the Saints of Brittany, re-issued in our days by the Abbe Tresvaux, had not the half- criticism of the Benedictine, much worse than a total absence of criticism, altered those naive legends and cut away from them, under the pretext of good sense and religious reverence, that which to us gives them interest and charm.

Ireland above all would offer a religious physiognomy quite peculiar to itself, which would appear singularly original, were history in a position to reveal it in its entirety. When we consider the legions of Irish saints who in the sixth, seventh, and eighth centuries inundated the Continent and arrived from their isle bearing with them their stubborn spirit, their attachment to their own usages, their subtle and realistic turn of mind, and see the Scots (such was the name given to the Irish) doing duty, until the twelfth century, as instructors in grammar and literature to all the West, we cannot doubt that Ireland, in the first half of the Middle Ages, was the scene of a singular religious movement. Studious philologists and daring philosophers, the Hibernian monks were above all indefatigable copyists; and it was in part owing to them that the work of the pen became a holy task. Columba, secretly warned that his last hour is at hand, finishes the page of the psalter which he has commenced, writes at the foot that he bequeaths the continuation to his successor, and then goes into the church to die. Nowhere was monastic life to find such docile subjects. Credulous as a child, timid, indolent, inclined to submit and obey, the Irishman alone was capable of lending himself to that complete self-abdication in the hands of the abbot, which we find so deeply marked in the historical and legendary memorials of the Irish Church. One easily recognises the land where, in our own days, the priest, without provoking the slightest scandal, can, on a Sunday before quitting the altar, give the orders for his dinner in a very audible manner, and announce the farm where he intends to go and dine, and where he will hear his flock in confession. In the presence of a people which lived by imagination and the senses alone, the Church did not consider itself under the necessity of dealing severely with the caprices of religious fantasy. It permitted the free action of the popular instinct; and from this freedom emerged what is perhaps of all cults the most mythological and most analogous to the mysteries of antiquity, presented in Christian annals, a cult attached to certain places, and almost exclusively consisting in certain acts held to be sacramental.

Without contradiction the legend of St. Brandan is the most singular product of this combination of Celtic naturalism with Christian spiritualism. The taste of the Hibernian monks for making maritime pilgrimages through the archipelago of the Scottish and Irish seas, everywhere dotted with monasteries, [Footnote: The Irish saints literally covered the Western seas. A very considerable number of the saints of Brittany, St. Tenenan, St. Renan, etc., were emigrants from Ireland. The Breton legends of St. Malo, St. David, and of St. Pol of Leon are replete with similar stories of voyages to the distant isles of the West.] and the memory of yet more distant voyages in Polar seas, furnished the framework of this curious composition, so rich in local impressions. From Pliny (IV. xxx. 3) we learn that, even in his time, the Bretons loved to venture their lives upon the high seas, in search of unknown isles. M. Letronne has proved that in 795, sixty-five years consequently before the Danes, Irish monks landed in Iceland and established themselves on the coast. In this island the Danes found Irish books and bells; and the names of certain localities still bear witness to the sojourn of those monks, who were known by the name of Papae (fathers). In the Faroe Isles, in the Orkneys, and the Shetlands, indeed in all parts of the Northern seas, the Scandinavians found themselves preceded by those Papas, whose habits contrasted so strangely with their own. [Footnote: On this point see the careful researches of Humboldt in his History of the Geography of the New Continent, vol. ii.] Did they not have a glimpse too of that great land, the vague memory of which seems to pursue them, and which Columbus was to discover, following the traces of their dreams? It is only known that the existence of an island, traversed by a great river and situated to the west of Ireland, was, on the faith of the Irish, a dogma for mediaeval geographers.

The story went that, towards the middle of the sixth century, a monk called Barontus, on his return from voyaging upon the sea, came and craved hospitality at the monastery of Clonfert. Brandan the abbot besought him to give pleasure to the brothers by narrating the marvels of God that he had seen on the high seas. Barontus revealed to them the existence of an island surrounded by fogs, where he had left his disciple Mernoc; it is the Land of Promise that God keeps for his saints. Brandan with seventeen of his monks desired to go in quest of this mysterious land. They set forth in a leather boat, bearing with them as their sole provision a utensil of butter, wherewith to grease the hides of their craft. For seven years they lived thus in their boat, abandoning to God sail and rudder, and only stopping on their course to celebrate the feasts of Christmas and Easter on the back of the king of fishes, Jasconius. Every step of this monastic Odyssey is a miracle, on every isle is a monastery, where the wonders of a fantastical universe respond to the extravagances of a wholly ideal life. Here is the Isle of Sheep, where these animals govern themselves according to their own laws; elsewhere the Paradise of Birds, where the winged race lives after the fashion of monks, singing matins and lauds at the canonical hours. Brandan and his companions celebrate mass here with the birds, and remain with them for fifty days, nourishing themselves with nothing but the singing of their hosts. Elsewhere there is the Isle of Delight, the ideal of monastic life in the midst of the seas. Here no material necessity makes itself felt; the lamps light of themselves for the offices of religion, and never burn out, for they shine with a spiritual light. An absolute stillness reigns in the island; every one knows precisely the hour of his death; one feels neither cold, nor heat, nor sadness, nor sickness of body or soul. All this has endured since the days of St. Patrick, who so ordained it. The Land of Promise is more marvellous still; there an eternal day reigns; all the plants have flowers, all the trees bear fruits. Some privileged men alone have visited it. On their return a perfume is perceived to come from them, which their garments keep for forty days.

In the midst of these dreams there appears with a surprising fidelity to truth the feeling for the picturesque in Polar voyages,- -the transparency of the sea, the aspect of bergs and islands of ice melting in the sun, the volcanic phenomena of Iceland, the sporting of whales, the characteristic appearance of the Norwegian fiords, the sudden fogs, the sea calm as milk, the green isles crowned with grass which grows down to the very verge of the waves. This fantastical nature created expressly for another humanity, this strange topography at once glowing with fiction and speaking of truth, make the poem of St. Brandan one of the most extraordinary creations of the human mind, and perhaps the completest expression of the Celtic ideal. All is lovely, pure, and innocent; never has a gaze so benevolent and so gentle been cast upon the earth; there is not a single cruel idea, not a trace of frailty or repentance. It is the world seen through the crystal of a stainless conscience, one might almost say a human nature, as Pelagius wished it, that has never sinned. The very animals participate in this universal mildness. Evil appears under the form of monsters wandering on the deep, or of Cyclops confined in volcanic islands; but God causes them to destroy one another, and does not permit them to do hurt to the good.

We have just seen how, around the legend of a monk the Irish imagination grouped a whole cycle of physical and maritime myths. The Purgatory of St. Patrick became the framework of another series of fables, embodying the Celtic ideas concerning the other life and its different conditions. [Footnote: See Thomas Wright's excellent dissertation, Saint Patrick's Purgatory (London, 1844), and Calderon's The Well of Saint Patrick.] Perhaps the profoundest instinct of the Celtic peoples is their desire to penetrate the unknown. With the sea before them, they wish to know what lies beyond; they dream of a Promised Land. In the face of the unknown that lies beyond the tomb, they dream of that great journey which the pen of Dante has celebrated. The legend tells how, while St. Patrick was preaching about Paradise and Hell to the Irish, they confessed that they would feel more assured of the reality of these places, if he would allow one of them to descend there, and then come back with information St. Patrick consented. A pit was dug, by which an Irishman set out upon the subterranean journey. Others wished to attempt the journey after him. With the consent of the abbot of the neighbouring monastery, they descended into the shaft, they passed through the torments of Hell and Purgatory, and then each told of what he had seen. Some did not emerge again; those who did laughed no more, and were henceforth unable to join in any gaiety. Knight Owen made a descent in 1153, and gave a narrative of his travels which had a prodigious success.

Other legends related that when St. Patrick drove the goblins out of Ireland, he was greatly tormented in this place for forty days by legions of black birds. The Irish betook themselves to the spot, and experienced the same assaults which gave them an immunity from Purgatory. According to the narrative of Giraldus Cambrensis, the isle which served as the theatre of this strange superstition was divided into two parts. One belonged to the monks, the other was occupied by evil spirits, who celebrated religious rites in their own manner, with an infernal uproar. Some people, for the expiation of their sins, voluntarily exposed themselves to the fury of those demons. There were nine ditches in which they lay for a night, tormented in a thousand different ways. To make the descent it was necessary to obtain the permission of the bishop. His duty it was to dissuade the penitent from attempting the adventure, and to point out to him how many people had gone in who had never come out again. If the devotee persisted, he was ceremoniously conducted to the shaft. He was lowered down by means of a rope, with a loaf and a vessel of water to strengthen him in the combat against the fiend which he proposed to wage. On the following morning the sacristan offered the rope anew to the sufferer. If he mounted to the surface again, they brought him back to the church, bearing the cross and chanting psalms. If he were not to be found, the sacristan closed the door and departed. In more modern times pilgrims to the sacred isles spent nine days there. They passed over to them in a boat hollowed out of the trunk of a tree. Once a day they drank of the water of the lake; processions and stations were performed in the beds or cells of the saints. Upon the ninth day the penitents entered into the shaft. Sermons were preached to them warning them of the danger they were about to run, and they were told of terrible examples. They forgave their enemies and took farewell of one another, as though they were at their last agony. According to contemporary accounts, the shaft was a low and narrow kiln, into which nine entered at a time, and in which the penitents passed a day and a night, huddled and tightly pressed against one another. Popular belief imagined an abyss underneath, to swallow up the unworthy and the unbelieving. On emerging from the pit they went and bathed in the lake, and so their Purgatory was accomplished. It would appear from the accounts of eye-witnesses that, to this day, things happen very nearly after the same fashion.

The immense reputation of the Purgatory of St. Patrick filled the whole of the Middle Ages. Preachers made appeal to the public notoriety of this great fact, to controvert those who had their doubts regarding Purgatory. In the year 1358 Edward III. gave to a Hungarian of noble birth, who had come from Hungary expressly to visit the sacred well, letters patent attesting that he had undergone his Purgatory. Narratives of those travels beyond the tomb became a very fashionable form of literature; and it is important for us to remark the wholly mythological, and as wholly Celtic, characteristics dominant in them. It is in fact evident that we are dealing with a mystery or local cult, anterior to Christianity, and probably based upon the physical appearance of the country. The idea of Purgatory, in its final and concrete form, fared specially well amongst the Bretons and the Irish. Bede is one of the first to speak of it in a descriptive manner, and the learned Mr. Wright very justly observes that nearly all the descriptions of Purgatory come from Irishmen, or from Anglo-Saxons who have resided in Ireland, such as St. Fursey, Tundale, the Northumbrian Dryhthelm, and Knight Owen. It is likewise a remarkable thing that only the Irish were able to behold the marvels of their Purgatory. A canon from Hemstede in Holland, who descended in 1494, saw nothing at all. Evidently this idea of travels in the other world and its infernal categories, as the Middle Ages accepted it, is Celtic. The belief in the three circles of existence is again to be found in the Triads, [Footnote: A series of aphorisms under the form of triplets, which give us, with numerous interpolations, the ancient teaching of the bards, and that traditional wisdom which, according to the testimony of the ancients, was transmitted by means of mnemonic verses in the schools of the Druids. under an aspect which does not permit one to see any Christian interpolation.]

The soul's peregrinations after death are also the favourite theme of the most ancient Armorican poetry. Among the features by which the Celtic races most impressed the Romans were the precision of their ideas upon the future life, their inclination to suicide, and the loans and contracts which they signed with the other world in view. The more frivolous peoples of the South saw with awe in this assurance the fact of a mysterious race, having an understanding of the future and the secret of death. Through the whole of classical antiquity runs the tradition of an Isle of Shadows, situated on the confines of Brittany, and of a folk devoted to the passage of souls, which lives upon the neighbouring coast. In the night they hear dead men prowling about their cabin, and knocking at the door. Then they rise up; their craft is laden with invisible beings; on their return it is lighter. Several of these features reproduced by Plutarch, Claudian, Procopius, [Footnote: A Byzantine historian of the fifth and sixth centuries.] and Tzetzes [Footnote: A Greek poet and grammarian of the twelfth century.] would incline one to believe that the renown of the Irish myths made its way into classical antiquity about the first or second century. Plutarch, for example, relates, concerning the Cronian Sea, fables identical with those which fill the legend of St. Malo. Procopius, describing the sacred Island of Brittia, which consists of two parts separated by the sea, one delightful, the other given over to evil spirits, seems to have read in advance the description of the Purgatory of St. Patrick, which Giraldus Cambrensis was to give seven centuries later. It cannot be doubted for a moment, after the able researches of Messrs. Ozanam, Labitte, and Wright, that to the number of poetical themes which Europe owes to the genius of the Celts, is to be added the framework of the Divine Comedy.

One can understand how greatly this invincible attraction to fables must have discredited the Celtic race in the eyes of nationalities that believed themselves to be more serious. It is in truth a strange thing, that the whole of the mediaeval epoch, whilst submitting to the influence of the Celtic imagination, and borrowing from Brittany and Ireland at least half of its poetical subjects, believed itself obliged, for the saving of its own honour, to slight and satirise the people to which it owed them. Even Chretien de Troyes, for example, who passed his life in exploiting the Breton romances for his own purposes, originated the saying—

    "Les Gallois sont tous par nature
     Plus sots que betes de pature."

Some English chronicler, I know not who, imagined he was making a charming play upon words when he described those beautiful creations, the whole world of which deserved to live, as "the childish nonsense with which those brutes of Bretons amuse themselves." The Bollandists [Footnote: A group of Jesuits who issued a collection of "Lives of the Saints". The first five volumes were edited by John Bolland.] found it incumbent to exclude from their collection, as apocryphal extravagances, those admirable religious legends, with which no Church has anything to compare. The decided leaning of the Celtic race towards the ideal, its sadness, its fidelity, its good faith, caused it to be regarded by its neighbours as dull, foolish, and superstitious. They could not understand its delicacy and refined manner of feeling. They mistook for awkwardness the embarrassment experienced by sincere and open natures in the presence of more artificial natures. The contrast between French frivolity and Breton stubbornness above all led, after the fourteenth century, to most deplorable conflicts, whence the Bretons ever emerged with a reputation for wrong-headedness.

It was still worse, when the nation that most prides itself on its practical good sense found confronting it the people that, to its own misfortune, is least provided with that gift. Poor Ireland, with her ancient mythology, with her Purgatory of St. Patrick, and her fantastic travels of St. Brandan, was not destined to find grace in the eyes of English puritanism. One ought to observe the disdain of English critics for these fables, and their superb pity for the Church which dallies with Paganism, so far as to keep up usages which are notoriously derived from it. Assuredly we have here a praiseworthy zeal, arising from natural goodness; and yet, even if these flights of imagination did no more than render a little more supportable many sufferings which are said to have no remedy, that after all would be something. Who shall dare to say where, here on earth, is the boundary between reason and dreaming? Which is worth more, the imaginative instinct of man, or the narrow orthodoxy that pretends to remain rational, when speaking of things divine? For my own part, I prefer the frank mythology, with all its vagaries, to a theology so paltry, so vulgar, and so colourless, that it would be wronging God to believe that, after having made the visible world so beautiful he should have made the invisible world so prosaically reasonable.

In presence of the ever-encroaching progress of a civilisation which is of no country, and can receive no name, other than that of modern or European, it would be puerile to hope that the Celtic race is in the future to succeed in obtaining isolated expression of its originality. And yet we are far from believing that this race has said its last word. After having put in practice all chivalries, devout and worldly, gone with Peredur in quest of the Holy Grail and fair ladies, and dreamed with St. Brandan of mystical Atlantides, who knows what it would produce in the domain of intellect, if it hardened itself to an entrance into the world, and subjected its rich and profound nature to the conditions of modern thought? It appears to me that there would result from this combination, productions of high originality, a subtle and discreet manner of taking life, a singular union of strength and weakness, of rude simplicity and mildness. Few races have had so complete a poetic childhood as the Celtic; mythology, lyric poetry, epic, romantic imagination, religious enthusiasm—none of these failed them; why should reflection fail them? Germany, which commenced with science and criticism, has come to poetry; why should not the Celtic races, which began with poetry, finish with criticism? There is not so great a distance from one to the other as is supposed; the poetical races are the philosophic races, and at bottom philosophy is only a manner of poetry. When one considers how Germany, less than a century ago, had her genius revealed to her, how a multitude of national individualities, to all appearance effaced, have suddenly risen again in our own days, more instinct with life than ever, one feels persuaded that it is a rash thing to lay down any law on the intermittence and awakening of nations; and that modern civilisation, which appeared to be made to absorb them, may perhaps be nothing more than their united fruition.

 
 
 

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