As I said before, I am unhappily inured to having these harsh interpretations put by my fellow Englishmen upon what I write, and I no longer cry out about it. And then, too, I have made a study of the Corinthian or leading article style, and know its exigencies, and that they are no more to be quarrelled with than the law of gravitation. So, for my part, when I read these asperities of the Times, my mind did not dwell very much on my own concern in them; but what I said to myself, as I put the newspaper down, was this: ‘Behold England’s difficulty in governing Ireland!’
I pass by the dauntless assumption that the agricultural peasant whom we in England, without Eisteddfods, succeed in developing, is so much finer a product of civilisation than the Welsh peasant, retarded by these ‘pieces of sentimentalism.’ I will be content to suppose that our ‘strong sense and sturdy morality’ are as admirable and as universal as the Times pleases. But even supposing this, I will ask did any one ever hear of strong sense and sturdy morality being thrust down other people’s throats in this fashion? Might not these divine English gifts, and the English language in which they are preached, have a better chance of making their way among the poor Celtic heathen, if the English apostle delivered his message a little more agreeably? There is nothing like love and admiration for bringing people to a likeness with what they love and admire; but the Englishman seems never to dream of employing these influences upon a race he wants to fuse with himself. He employs simply material interests for his work of fusion; and, beyond these, nothing except scorn and rebuke. Accordingly there is no vital union between him and the races he has annexed; and while France can truly boast of her ‘magnificent unity,’ a unity of spirit no less than of name between all the people who compose her, in England the Englishman proper is in union of spirit with no one except other Englishmen proper like himself. His Welsh and Irish fellow-citizens are hardly more amalgamated with him now than they were when Wales and Ireland were first conquered, and the true unity of even these small islands has yet to be achieved. When these papers of mine on the Celtic genius and literature first appeared in the Cornhill Magazine, they brought me, as was natural, many communications from Welshmen and Irishmen having an interest in the subject; and one could not but be painfully struck, in reading these communications, to see how profound a feeling of aversion and severance from the English they in general manifested. Who can be surprised at it, when he observes the strain of the Times in the articles just quoted, and remembers that this is the characteristic strain of the Englishman in commenting on whatsoever is not himself? And then, with our boundless faith in machinery, we English expect the Welshman as a matter of course to grow attached to us, because we invite him to do business with us, and let him hold any number of public meetings and publish all the newspapers he likes! When shall we learn, that what attaches people to us is the spirit we are of, and not the machinery we employ?
Last year there was a project of holding a Breton Eisteddfod at Quimper in Brittany, and the French Home Secretary, whether wishing to protect the magnificent unity of France from inroads of Bretonism, or fearing lest the design should be used in furtherance of Legitimist intrigues, or from whatever motive, issued an order which prohibited the meeting. If Mr. Walpole had issued an order prohibiting the Chester Eisteddfod, all the Englishmen from Cornwall to John o’ Groat’s House would have rushed to the rescue; and our strong sense and sturdy morality would never have stopped gnashing their teeth and rending their garments till the prohibition was rescinded. What a pity our strong sense and sturdy morality fail to perceive that words like those of the Times create a far keener sense of estrangement and dislike than acts like those of the French Minister! Acts like those of the French Minister are attributed to reasons of State, and the Government is held blameable for them, not the French people. Articles like those of the Times are attributed to the want of sympathy and of sweetness of disposition in the English nature, and the whole English people gets the blame of them. And deservedly; for from some such ground of want of sympathy and sweetness in the English nature, do articles like those of the Times come, and to some such ground do they make appeal. The sympathetic and social virtues of the French nature, on the other hand, actually repair the breaches made by oppressive deeds of the Government, and create, among populations joined with France as the Welsh and Irish are joined with England, a sense of liking and attachment towards the French people. The French Government may discourage the German language in Alsace and prohibit Eisteddfods in Brittany; but the Journal des Débats never treats German music and poetry as mischievous lumber, nor tells the Bretons that the sooner all Breton specialities disappear from the face of the earth the better. Accordingly, the Bretons and Alsatians have come to feel themselves a part of France, and to feel pride in bearing the French name; while the Welsh and Irish obstinately refuse to amalgamate with us, and will not admire the Englishman as he admires himself, however much the Times may scold them and rate them, and assure them there is nobody on earth so admirable.
And at what a moment does it assure them of this, good heavens! At a moment when the ice is breaking up in England, and we are all beginning at last to see how much real confusion and insufficiency it covered; when, whatever may be the merits,—and they are great,—of the Englishman and of his strong sense and sturdy morality, it is growing more and more evident that, if he is to endure and advance, he must transform himself, must add something to his strong sense and sturdy morality, or at least must give to these excellent gifts of his a new development. My friend Mr. Goldwin Smith says, in his eloquent way, that England is the favourite of Heaven. Far be it from me to say that England is not the favourite of Heaven; but at this moment she reminds me more of what the prophet Isaiah calls, ‘a bull in a net.’ She has satisfied herself in all departments with clap-trap and routine so long, and she is now so astounded at finding they will not serve her turn any longer! And this is the moment, when Englishism pure and simple, which with all its fine qualities managed always to make itself singularly unattractive, is losing that imperturbable faith in its untransformed self which at any rate made it imposing,—this is the moment when our great organ tells the Celts that everything of theirs not English is ‘simply a foolish interference with the natural progress of civilisation and prosperity;’ and poor Talhaiarn, venturing to remonstrate, is commanded ‘to drop his outlandish title, and to refuse even to talk Welsh in Wales!’
But let us leave the dead to bury their dead, and let us who are alive go on unto perfection. Let the Celtic members of this empire consider that they too have to transform themselves; and though the summons to transform themselves he often conveyed harshly and brutally, and with the cry to root up their wheat as well as their tares, yet that is no reason why the summons should not be followed so far as their tares are concerned. Let them consider that they are inextricably bound up with us, and that, if the suggestions in the following pages have any truth, we English, alien and uncongenial to our Celtic partners as we may have hitherto shown ourselves, have notwithstanding, beyond perhaps any other nation, a thousand latent springs of possible sympathy with them. Let them consider that new ideas and forces are stirring in England, that day by day these new ideas and forces gain in power, and that almost every one of them is the friend of the Celt and not his enemy. And, whether our Celtic partners will consider this or no, at any rate let us ourselves, all of us who are proud of being the ministers of these new ideas, work incessantly to procure for them a wider and more fruitful application; and to remove the main ground of the Celt’s alienation from the Englishman, by substituting, in place of that type of Englishman with whom alone the Celt has too long been familiar, a new type, more intelligent, more gracious, and more humane.
THE STUDY OF CELTIC LITERATURE
‘They went forth to the war, but they always fell.’
Ossian.
Some time ago I spent some weeks at Llandudno, on the Welsh coast. The best lodging-houses at Llandudno look eastward, towards Liverpool; and from that Saxon hive swarms are incessantly issuing, crossing the bay, and taking possession of the beach and the lodging-houses. Guarded by the Great and Little Orme’s Head, and alive with the Saxon invaders from Liverpool, the eastern bay is an attractive point of interest, and many visitors to Llandudno never contemplate anything else. But, putting aside the charm of the Liverpool steamboats, perhaps the view, on this side, a little dissatisfies one after a while; the horizon wants mystery, the sea wants beauty, the coast wants verdure, and has a too bare austereness and aridity. At last one turns round and looks westward. Everything is changed. Over the mouth of the Conway and its sands is the eternal softness and mild light of the west; the low line of the mystic Anglesey, and the precipitous Penmaenmawr, and the great group of Carnedd Llewelyn and Carnedd David and their brethren fading away, hill behind hill, in an aërial haze, make the horizon; between the foot of Penmaenmawr and the bending coast of Anglesey, the sea, a silver stream, disappears one knows not whither. On this side, Wales,—Wales, where the past still lives, where every place has its tradition, every name its poetry, and where the people, the genuine people, still knows this past, this tradition, this poetry, and lives with it, and clings to it; while, alas, the prosperous Saxon on the other side, the invader from Liverpool and Birkenhead, has long ago forgotten his. And the promontory where Llandudno stands is the very centre of this tradition; it is Creuddyn, the bloody city, where every stone has its story; there, opposite its decaying rival, Conway Castle, is Diganwy, not decaying but long since utterly decayed, some crumbling foundations on a crag top and nothing more; Diganwy, where Mael-gwyn shut up Elphin, and where Taliesin came to free him. Below, in a fold of the hill, is Llan-rhos, the church of the marsh, where the same Mael-gwyn, a British prince of real history, a bold and licentious chief, the original, it is said, of Arthur’s Lancelot, shut himself up in the church to avoid the Yellow Plague, and peeped out through a hole in the door, and saw the monster and died. Behind among the woods, is Gloddaeth, the place of feasting, where the bards were entertained; and farther away, up the valley of the Conway towards Llanrwst, is the Lake of Ceirio-nydd and Taliesin’s grave. Or, again, looking seawards and Anglesey-wards you have Pen-mon, Seiriol’s isle and priory, where Mael-gwyn lies buried; you have the Sands of Lamentation and Llys Helig, Heilig’s Mansion, a mansion under the waves, a sea-buried palace and realm. Hac ibat Simois; hic est Sigeia tellus.
As I walked up and down, looking at the waves as they washed this Sigeian land which has never had its Homer, and listening with curiosity to the strange, unfamiliar speech of its old possessors’ obscure descendants,—bathing people, vegetable-sellers, and donkey-boys, who were all about me, suddenly I heard, through the stream of unknown Welsh, words, not English, indeed, but still familiar. They came from a French nursery-maid, with some children. Profoundly ignorant of her relationship, this Gaulish Celt moved among her British cousins, speaking her polite neo-Latin tongue, and full of compassionate contempt, probably, for the Welsh barbarians and their jargon. What a revolution was here! How had the star of this daughter of Gomer waxed, while the star of these Cymry, his sons, had waned! What a difference of fortune in the two, since the days when, speaking the same language, they left their common dwelling-place in the heart of Asia; since the Cimmerians of the Euxine came in upon their western kinsmen, the sons of the giant Galates; since the sisters, Gaul and Britain, cut the mistletoe in their forests, and saw the coming of Cæsar! Blanc, rouge, rocher champ, église, seigneur,—these words, by which the Gallo-Roman Celt now names white, and red, and rock, and field, and church, and lord, are no part of the speech of his true ancestors, they are words he has learnt; but since he learned them they have had a worldwide success, and we all teach them to our children, and armies speaking them have domineered in every city of that Germany by which the British Celt was broken, and in the train of these armies, Saxon auxiliaries, a humbled contingent, have been fain to follow; the poor Welshman still says, in the genuine tongue of his ancestors, [4] gwyn, goch, craig, maes, llan, arglwydd; but his land is a province, and his history petty, and his Saxon subduers scout his speech as an obstacle to civilisation; and the echo of all its kindred in other lands is growing every day fainter and more feeble; gone in Cornwall, going in Brittany and the Scotch Highlands, going, too, in Ireland; and there, above all, the badge of the beaten race, the property of the vanquished.
But the Celtic genius was just then preparing, in Llandudno, to have its hour of revival. Workmen were busy in putting up a large tent-like wooden building, which attracted the eye of every newcomer, and which my little boys believed (their wish, no doubt, being father to their belief,) to be a circus. It turned out, however, to be no circus for Castor and Pollux, but a temple for Apollo and the Muses. It was the place where the Eisteddfod, or Bardic Congress of Wales, was about to be held; a meeting which has for its object (I quote the words of its promoters) ‘the diffusion of useful knowledge, the eliciting of native talent, and the cherishing of love of home and honourable fame by the cultivation of poetry, music, and art.’ My little boys were disappointed; but I, whose circus days are over, I, who have a professional interest in poetry, and who, also, hating all one-sidedness and oppression, wish nothing better than that the Celtic genius should be able to show itself to the world and to make its voice heard, was delighted. I took my ticket, and waited impatiently for the day of opening. The day came, an unfortunate one; storms of wind, clouds of dust, an angry, dirty sea. The Saxons who arrived by the Liverpool steamers looked miserable; even the Welsh who arrived by land,—whether they were discomposed by the bad morning, or by the monstrous and crushing tax which the London and North-Western Railway Company levies on all whom it transports across those four miles of marshy peninsula between Conway and Llandudno,—did not look happy. First we went to the Gorsedd, or preliminary congress for conferring the degree of bard. The Gorsedd was held in the open air, at the windy corner of a street, and the morning was not favourable to open-air solemnities. The Welsh, too, share, it seems to me, with their Saxon invaders, an inaptitude for show and spectacle. Show and spectacle are better managed by the Latin race and those whom it has moulded; the Welsh, like us, are a little awkward and resourceless in the organisation of a festival. The presiding genius of the mystic circle, in our hideous nineteenth-century costume, relieved only by a green scarf, the wind drowning his voice and the dust powdering his whiskers, looked thoroughly wretched; so did the aspirants for bardic honours; and I believe, after about an hour of it, we all of us, as we stood shivering round the sacred stones, began half to wish for the Druid’s sacrificial knife to end our sufferings. But the Druid’s knife is gone from his hands; so we sought the shelter of the Eisteddfod building.