I
ERNEST RENAN described what he held to be Celtic characteristics
in _The Poetry of the Celtic Races_. I must repeat the well-known
sentences: ‘No race communed so intimately as the Celtic race with the
lower creation, or believed it to have so big a share of moral life.’
The Celtic race had ‘a realistic naturalism,’ ‘a love of nature for
herself, a vivid feeling for her magic, commingled with the melancholy
a man knows when he is face to face with her, and thinks he hears her
communing with him about his origin and his destiny.’ ‘It has worn
itself out in mistaking dreams for realities,’ and ‘compared with the
classical imagination the Celtic imagination is indeed the infinite
contrasted with the finite.’ ‘Its history is one long lament, it
still recalls its exiles, its flights across the seas.’ ‘If at times
it seems to be cheerful, its tear is not slow to glisten behind the
smile. Its songs of joy end as elegies; there is nothing to equal the
delightful sadness of its national melodies.’ Matthew Arnold, in _The
Study of Celtic Literature_, has accepted this passion for nature, this
imaginativeness, this melancholy, as Celtic characteristics, but has
described them more elaborately. The Celtic passion for nature comes
almost more from a sense of her ‘mystery’ than of her ‘beauty,’ and it
adds ‘charm and magic’ to nature, and the Celtic imaginativeness and
melancholy are alike ‘a passionate, turbulent, indomitable reaction
against the despotism of fact.’ The Celt is not melancholy, as Faust or
Werther are melancholy, from ‘a perfectly definite motive,’ but because
of something about him ‘unaccountable, defiant and titanic.’ How well
one knows these sentences, better even than Renan’s, and how well one
knows the passages of prose and verse which he uses to prove that
wherever English literature has the qualities these sentences describe,
it has them from a Celtic source. Though I do not think any of us who
write about Ireland have built any argument upon them, it is well to
consider them a little, and see where they are helpful and where they
are hurtful. If we do not, we may go mad some day, and the enemy root
up our rose-garden and plant a cabbage-garden instead. Perhaps we must
restate a little, Renan’s and Arnold’s argument.