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.〖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: (1) 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 ensues 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 Breton 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 ascendancy 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 Villemarqué. 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.〖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 Conquête 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.