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      Celtic Literature

      INTRODUCTION

      The following remarks on the study of Celtic Literature formed the substance of four lectures given by me in the chair of poetry at Oxford.  They were first published in the Cornhill Magazine, and are now reprinted from thence.  Again and again, in the course of them, I have marked the very humble scope intended; which is, not to treat any special branch of scientific Celtic studies (a task for which I am quite incompetent), but to point out the many directions in which the results of those studies offer matter of general interest, and to insist on the benefit we may all derive from knowing the Celt and things Celtic more thoroughly.  It was impossible, however, to avoid touching on certain points of ethnology and philology, which can be securely handled only by those who have made these sciences the object of special study.  Here the mere literary critic must owe his whole safety to his tact in choosing authorities to follow, and whatever he advances must be understood as advanced with a sense of the insecurity which, after all, attaches to such a mode of proceeding, and as put forward provisionally, by way of hypothesis rather than of confident assertion.

      To mark clearly to the reader both this provisional character of much which I advance, and my own sense of it, I have inserted, as a check upon some of the positions adopted in the text, notes and comments with which Lord Strangford has kindly furnished me.  Lord Strangford is hardly less distinguished for knowing ethnology and languages so scientifically than for knowing so much of them; and his interest, even from the vantage-ground of his scientific knowledge, and after making all due reserves on points of scientific detail, in my treatment,—with merely the resources and point of view of a literary critic at my command,—of such a subject as the study of Celtic Literature, is the most encouraging assurance I could have received that my attempt is not altogether a vain one.

      Both Lord Strangford and others whose opinion I respect have said that I am unjust in calling Mr. Nash, the acute and learned author of Taliesin, or the Bards and Druids of Britain, a ‘Celt-hater.’  ‘He is a denouncer,’ says Lord Strangford in a note on this expression, ‘of Celtic extravagance, that is all; he is an anti-Philocelt, a very different thing from an anti-Celt, and quite indispensable in scientific inquiry.  As Philoceltism has hitherto,—hitherto, remember,—meant nothing but uncritical acceptance and irrational admiration of the beloved object’s sayings and doings, without reference to truth one way or the other, it is surely in the interest of science to support him in the main.  In tracing the workings of old Celtic leaven in poems which embody the Celtic soul of all time in a mediæval form, I do not see that you come into any necessary opposition with him, for your concern is with the spirit, his with the substance only.’  I entirely agree with almost all which Lord Strangford here urges, and indeed, so sincere is my respect for Mr. Nash’s critical discernment and learning, and so unhesitating my recognition of the usefulness, in many respects, of the work of demolition performed by him, that in originally designating him as a Celt-hater, I hastened to add, as the reader will see by referring to the passage, 1 words of explanation and apology for so calling him.  But I thought then, and I think still, that Mr. Nash, in pursuing his work of demolition, too much puts out of sight the positive and constructive performance for which this work of demolition is to clear the ground.  I thought then, and I think still, that in this Celtic controversy, as in other controversies, it is most desirable both to believe and to profess that the work of construction is the fruitful and important work, and that we are demolishing only to prepare for it.  Mr. Nash’s scepticism seems to me,—in the aspect in which his work, on the whole, shows it,—too absolute, too stationary, too much without a future; and this tends to make it, for the non-Celtic part of his readers, less fruitful than it otherwise would be, and for his Celtic readers, harsh and repellent.  I have therefore suffered my remarks on Mr. Nash still to stand, though with a little modification; but I hope he will read them by the light of these explanations, and that he will believe my sense of esteem for his work to be a thousand times stronger than my sense of difference from it.

      To lead towards solid ground, where the Celt may with legitimate satisfaction point to traces of the gifts and workings of his race, and where the Englishman may find himself induced to sympathise with that satisfaction and to feel an interest in it, is the design of all the considerations urged in the following essay.  Kindly taking the will for the deed, a Welshman and an old acquaintance of mine, Mr. Hugh Owen, received my remarks with so much cordiality, that he asked me to come to the Eisteddfod last summer at Chester, and there to read a paper on some topic of Celtic literature or antiquities.  In answer to this flattering proposal of Mr. Owen’s, I wrote him a letter which appeared at the time in several newspapers, and of which the following extract preserves all that is of any importance:—

      ‘My knowledge of Welsh matters is so utterly insignificant that it would be impertinence in me, under any circumstances, to talk about those matters to an assemblage of persons, many of whom have passed their lives in studying them.

      ‘Your gathering acquires more interest every year.  Let me venture to say that you have to avoid two dangers in order to work all the good which your friends could desire.  You have to avoid the danger of giving offence to practical men by retarding the spread of the English language in the principality.  I believe that to preserve and honour the Welsh language and literature is quite compatible with not thwarting or delaying for a single hour the introduction, so undeniably useful, of a knowledge of English among all classes in Wales.  You have to avoid, again, the danger of alienating men of science by a blind partial, and uncritical treatment of your national antiquities.  Mr. Stephens’s excellent book, The Literature of the Cymry, shows how perfectly Welshmen can avoid this danger if they will.

      ‘When I see the enthusiasm these Eisteddfods can awaken in your whole people, and then think of the tastes, the literature, the amusements, of our own lower and middle class, I am filled with admiration for you.  It is a consoling thought, and one which history allows us to entertain, that nations disinherited of political success may yet leave their mark on the world’s progress, and contribute powerfully to the civilisation of mankind.  We in England have come to that point when the continued advance and greatness of our nation is threatened by one cause, and one cause above all.  Far more than by the helplessness of an aristocracy whose day is fast coming to an end, far more than by the rawness of a lower class whose day is only just beginning, we are emperilled by what I call the “Philistinism” of our middle class.  On the side of beauty and taste, vulgarity; on the side of morals and feeling, coarseness; on the side of mind and spirit, unintelligence,—this is Philistinism.  Now, then, is the moment for the greater delicacy and spirituality of the Celtic peoples who are blended with us, if it be but wisely directed, to make itself prized and honoured.  In a certain measure the children of Taliesin and Ossian have now an opportunity for renewing the famous feat of the Greeks, and conquering their conquerors.  No service England can render the Celts by giving you a share in her many good qualities, can surpass that which the Celts can at this moment render England, by communicating to us some of theirs.’

      Now certainly, in that letter, written to a Welshman and on the occasion of a Welsh festival, I enlarged on the merits of the Celtic spirit and of its works, rather than on their demerits.  It would have been offensive and inhuman to do otherwise.  When an acquaintance asks you to write his father’s epitaph, you do not generally seize that opportunity for saying that his father was blind of one eye, and had an unfortunate habit of not paying his tradesmen’s bills.  But the weak side of Celtism and of its Celtic glorifiers, the danger against which they have to guard, is clearly indicated in that letter; and in the remarks reprinted in this volume,—remarks which were the original cause of Mr. Owen’s writing to me, and must have been fully present to his mind when he read my letter,—the shortcomings both of the Celtic race, and of the Celtic students of its literature and antiquities, are unreservedly marked, and, so far as is necessary, blamed. 2  It was, indeed, not my purpose to make blame the chief part of what I said; for the Celts, like other people, are to be meliorated rather by developing their gifts than by chastising their defects.  The wise man, says Spinoza admirably, ‘de humana impotentia non nisi parce loqui curabit, at largiter de humana virtute seupotentia.’  But so far as condemnation of Celtic failure was needful towards preparing the way for the growth of Celtic virtue, I used

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