Chapter 53

Take one of the most universal symbols of all: the Cross. In one form or another we find it all over the world. In ancient Egypt, where it is called the _Ankh,_ and is drawn as a capital T with a circle above. There it symbolizes life in the largest sense. The circle above stands for Spirit; the Tau or cross below, for matter: thus it pictures the two in their true relation the one to the other.--The Christian Church, as it grew up in the last centuries of the Roman empire, chose for itself a symbol,--in which Constantine went forth to conquer. It was the four limbs of the cross: simply the symbol of Matter.

But somehow, the Christian Church in the Celtic Isles did not adopt this symbol, or rather this form of it. It took what is called the Celtic Cross: the Cross, which is matter, with the Circle, which is Spirit, imposed over the upper part of it. Now if you brought a man from India, or China, or anywhere, who knew nothing about European history or Christianity, but understood the ancient science of symbolism; and showed him these two crosses, the Celtic and the Latin; he would tell you at once that the one, the Latin, stood for a movement wholly unspiritual; and that the other, the Celtic, stood for a movement with some spiritual light in it. How much, I am not prepared to say.

One of the chief formative forces in Christian theology was Saint Augustine of Hippo, born in 354, died in 430. He taught that man was Originally sinful, naturally depraved; and that no effort of his own will could make him otherwise: all depended on the Grace of God, something from without, absolutely beyond control of volition. Then rose up a Welshman by the name of Morgan,--or he may have been an Irishman; some say so; only Morgan is a Welsh, not an Irish name; and evidence is lacking that there were Irish Christians at that time; he was a Celt, 'whatever';--and went to Rome, teaching and preaching. His doctrine was that man is not originally sinful and naturally depraved; he had the temerity to declare that pagans, especially those who had never heard of Christianity, were not by God's ineffable mercy damned to everlasting hell; that unbaptized infants were not destined to frizzle eternally; that what a man ought to do, that he had the power, within his own being, to do; and that his salvation lay in his own hands. They translated his Welsh name (which means 'Sea-born') into the Greek--Pelagius; and dubbed his damnable heresy 'Pelagianism'; and it was a heresy that flourished a good deal in the Celtic Isles;--his writings came down in Ireland. The incident is not much in itself; but something. Not that the Celtic Church of David and Patrick was Pelagian; it was not. In the matter of doctrine it is impossible to distinguish it from the Church on the continent. But Pelagianism may suggest that there were in Britain relics of an elder light.

Did some echo of ancient wisdom, Druidic, survive in Britain from Pre-roman days? It is a question that has been much fought over; and one that, nowadays, the learned among my countrymen answer very rabidly in the negative. You have but to propound it in a whisper, to make them foam heartily at the mouth. Bless you, they know that it didn't, and can prove it over and over; because--because--it couldn't have, and you are a fool for thinking it could. Here is the position taken by modern scholarship (as a rule): we know nothing about the philosophy of the Druids, and do not believe they had one. They could not have had one; and the classical writers who said they had simply knew nothing about it. It may be useful to quote what some of these classical writers say.

"They (the Druids) speak the language of the Gods," says Diodorus Siculus (v, 31, 4); who describes them also as "exhorting combatants to peace, and taming them like wild beasts by enchantment" (v, 31, 5). They taught men, says Diogenes Laertius, "to worship the Gods, to do no evil, and to exercise courage" (6). They taught "many things regarding the stars and their motions, the extent of the universe and the earth, and the nature of things, and the power and might of the immortal Gods," says Caesar (iv, 14.); and Strabo speaks of their teaching in moral science (iv, 4, 4). "And ye, ye Druids," says Lucan, "to you only is given knowledge or ignorance (whichever it be) of the Gods and the powers of heaven. . . . From you we learn that the borne of man's ghost is not the senseless grave, not the pale realm of the monarch below." (i, 451 sq,) "The Druids wish to impress this in particular: that souls do not perish, but pass from one to another after death." (Caesar, iv, 14) Diodorus testifies that "among them the doctrine of Pythagoras prevailed, that the souls of men are immortal, and after completing their term of existence, live again, the soul passing into another body" (v, 28). Says Valerius Maximus: "They would fain make us believe that the souls of men are immortal. I would be tempted to call these breeches-warers fools, if their doctrine were not the same as that of the mantle-clad Pythagoras"; and he goes on to speak of the Celtic custom of lending money to be repaid in a future life (vi, 6, 10). Timagenes, Strabo, and mela also bear witness to their teaching the immortality of the soul.

I may say at once that I copy all these quotations from a book written largely to prove that the Druids were savage medicine-men with no philosophy at all: it is, _The Religion of the Ancient Celts,_ by Canon MacCulloch. The argument used by this learned divine is very simple. The Druids were savage medicine-men, and could have known nothing about Pythagoras' teachings or Pythagoras himself. Therefore they didn't. All the classical writers were exaggerating, or inventing, or copying from one another.--It never occurs to our Canon to remember Iamblichus' statement that the Druids did not borrow or learn from Pythagoras, but Pythagoras from them. He quotes with no sign of doubt the things said by the classical writers about barbaric Druid rites; never dreaming that in respect to these there may have been invention, exaggeration, or copying one from another-- and that other chiefly the gentle Julius who--but I have mentioned _his_ exploit before.

Holding to such firm preconceptions as these,--and being in total ignorance of the fact that the Esoteric Wisdom was once universal, and therefore naturally the same with Pythagoras as with anyone else who had not lost it, whether he and the Druids had ever heard of each other or not,--it becomes quite easy for my learned countryment to scout the idea that any such doctrine or system could have survived among the Britons until the fifth century, and revived then. Yet Nennius, by the way, asserts that Vortigern (the king who called in the Saxons) had 'Magi' with him; which word in the Irish text appears as 'Druids': and Canon MacCulloch himself speaks of this as evidence of a recrudescence of Druidism at that time.

With those quotations from the classical writers in view--if with nothing else,--I think we may call Reincarnation.... the characteristic doctrine of Druidism. It so appeared to the Romans; it was that doctrine, which with themselves had been obscured by skepticism, worldliness, and the outwornness of their spiritual perceptions, that struck them as the most noteworthy, most surprising thing in Druidic teaching. It stood in sharp contrast, too, with the beliefs of Christianity; so that, supposing it, and the system that taught it, had died during the Roman occupation of Britain, there really was nowhere from which it might have been regained. Wales has been, until very recently, extraordinarily cut off from the currents of civilization and world-thought. She has dwelt aloof among her mountains, satisfied with an interesting but exceedingly narrow little culture of her own. You might almost say that from the time the Romans left Britain there was no channel through which ideas might flow in to her; and this idea, especially, was hardly in Europe to flow in. And yet this idea has curiously persisted in Wales, as a tradition among the unlettered, even to our own day. Dr. Evans-Wentz, of Berkeley, Oxford, and Rennes Universities, in this present twentieth century, found old people among the peasantry who knew something about it, had heard of it from their elders; there was nothing new or unfamiliar about it to them; and this though nearly all Welsh folklore, even belief in the fairies, almost suffered extinction during the Religious Revivals of the eighteenth century and since. They say the chapels frightened the fairies out of Wales; it is not quite true; but you can understand how wave after wave of fervid Calvinism would have dealt with a tradition like that of Reincarnation. And yet echoes of it linger, and Dr. Wentz found them. I myself remember hearing of a servant-girl from the mountains to whom her mistress (from whom I heard it) introduced the subject. The girl expressed no surprise whatever: indeed to goodness she shouldn' wonder, so there; her father was a druid, miss, indeed and had told her about it when she was a child.

We have collateral evidence,--in Nennius, I believe,--for the existence of several famed poets among the Welsh at that time; and Tallesin' is one of the names mentioned. Seventy-seven poems come down ascribed to him: I quoted some lines from one of them; here now are some line from another. The child Taliesin is discovered in the court of Maelgwr Gwynedd, where he has confounded the bards with his magic; and is called forth to explain himself. He does so in the following verses:

Primary Chief Bard am I to Elphin, And my original country is the Region of the Summer Stars; Idno and Heinin called me Merddin; At length every being shall call me Taliesin.

I was with my Lord in the highest sphere When Lucifer fell into the depths of hell; I have borne a banner before Alexander; I know the names of the stars from north to south.

I was in Canaan when Absalom was slain; I was in the Court of Don (the Milky Way) before the birth of Gwydion; I was on the high cross of the merciful Son of God; I have been three periods in the prison of Arianrhod.

I was in Asia with Noah in the Ark; I saw the destruction of Sodom and Gomorrah; I was in India when Rome was built; I am now come here to the remnant of the Trojans.

I was with my Lord in the ass's manger; I strengthened Moses through the waters of Jordan; I was in the firmament from the Cauldron of Ceridwen I shall be on earth until the day of doom. *

* I quote it from Mr. T.W. Rollestone's _Myths and Legends of the Celtic Race._ The poem appeares in the _Hanes Taliesin,_ in Lady Guest's _Mabinogion._ ------

Now, what would common sense have to say about things like that? Simply, I think, that they are echoes that came down in Wales through the ages, of a teaching that once was known. They do not,--they would not,--no one would expect them to,--give the true and exact features and the inwardness of such teaching, but they do reflect the haunting reminiscences of a race that once believed in Reincarnation so firmly, that people were ready to lend money not to be repaid until a future life on earth. If you can prove that that poem not written until the thirteenth, or sixteenth, or eighteenth century, all the better; it only shows the greater strength, the longer endurance, of the tradition; and therefore, the greater reality of that from which the tradition came. It is the ghost of something which once was living; and the longer you can show the ghost surviving,--the more living in its day was the something it survived from. Your Tamerlanes and Malek Rics can be used to frighten babies for centures;--their ghosts walk in that sense; their memories linger;--but your Tomlinsons die and are done with, and no wind carries rumors of them after.

And the name of Taliesin,--whom you may say we know to have been a Welsh poet of the sixth century,--is made the peg on which to hang these floating reminiscences of Druidic teaching;--and the story told about him,--a story replete with universal symbolism, --is, for anyone who has studied that science, clearly symbolic of the initiation of a Teacher of the Secret Doctrine.

What is it accounts for race-persistence? _Not_ just what you see on the physical plane. There is what we should call an astral mold; and this is fed and nourished,--its edges kept firm and distinct,--by forces from the plane of causes, the thought-plane. When this mold has been well established,--as by centuries of national greatness and power,--all sorts of waves of outer circumstance may roll over the race, and apparently wash its raciality clean away; and yet something in the unseen operates to resist, and, when the waves recede, to raise up first the old race-consciousness, and finally national existence again. Take Ireland for example. It has been over-run and over-run so much that many authorities would deny the existence of any Celtic blood there at all. But what is absolutely undeniable is that a distinct and well-defined racial type exists there; and that it corresponds largely to the racial type--I do not mean physical so much as spiritual,--that the Greek and Roman writers ascribed to the Celtic Gauls. It is often claimed that an Irishman is merely an inferior kind of Englishman, and that there is little difference in blood between the two; but those who make this claim most loudly would not dream of denying the difference of the mental types; they are generally the ones who see most difference. Why was it that the children of the Norman invaders of Ireland became _Hiberniores ipsis Hiberniis?_ Because of the astral mold, certainly. It is race-consciousness that makes race, and not the other way; and there is something behind that makes race-consciousness; so that even where calamity has smashed up the latter and put it altogether in abeyance, the seeds of it remain, in the soil and on the inner planes, to sprout again in their day; when the Crest-Wave rolls in; when Souls come to revive them. It may be that this will never happen, of course; but it seems to me that where Nature wishes to put an end to these racial recrudescences, she must take strong steps.

Though the British Celts had been under Roman rule for four centuries, their language today is Celtic.--Why?--Because there was what you may call a very old, well-established and strong Celtic-speaking astral mold. We absorbed a large number of Latin words; but assimilated them to the Celtic mold so that you would never recognise them; whereas in a page of English the Latin borrowings stand out by the score. Look at that _ascend,_ for instance: Latin _ascendere_ parading itself naked and unashamed, and making no pretense whatever to be anything else. You shall find _ascendere,_ too, on any page of Welsh; or rather, you shall not find him, by reason of his skillful camouflage. He has cut off his train, as in English; but he has cut off more of it: the _d_ of the stem, as well as the ending. He has altered both his vowels, and one of his three remaining consonants; and appears as _esgyn,_ to walk the pages undetected for an alien by that vigilant police, the Celtic sense of euphony. He is typical of a thousand others. Wherefore the difference?--The English were a new people in process of formation, and besides with a whole heap of Latin blood in them from the Roman province; their mold was faintly formed, or only forming; but the Celts had formed theirs rigidly in ancient times.

Again: when in the ninth century Hywel Dda king of Wales codified the laws of his country, the result was a Celtic code without, I think, any relation to Roman law; though Roman law had prevailed in Roman Britain for three centuries or so. What strong Celtic molds must have persisted, to cause this! Roman law imposed itself on nearly all Europe, including many peoples that never were under Roman rule; and yet here was this people, that had been all that time under the Romans, oblivious of Roman law, uninfluenced by it, practically speaking;--and returning at the first opportunity to the kind of laws they had had before the Romans were born or thought of.

Druidism had been proscribed, as a practice, during Roman times. The worship of the Celtic Gods had continued; but they had been assimilated to those of the empire;--which would be a much more difficult thing to do were the Gods, as your modern learned suppose, mere fictions of the superstitious, and not the symbols of, or the Powers behind, the forces of Nature. So Celtic religion outwardly was submerged in Roman religion; and then later. Christianity came in. But the science, the institutions, and the philosophy of the Druids had been part and parcel of the inner life of the race perhaps as long as their laws and language had; and your Celt runs by nature to religion, or even to religiosity,--ultra-religion. Is it likely that, while he kept his laws and language, he let his religion go? And when it was not an arbitrary farrago of dogmas, like some we might mention; but a philosophy of the soul so vivid that he counted death little more to fuss about than going to sleep?

When should those old ideas have reappeared,--when should the racial astral molds have been brought out and furbished up with new strength to make them endure? Why, when the Roman dominion came to an end; when the people were turning for inspiration to their own things, and away from Latin things; when they were forgoing Latin for Celtic; reviving Celtic laws and customs; trying to forget they had been subjected to foreigners, and to remember and resurrect the old Monarchy of Britain. Christianity would not give them all the difference from Romanism that they wanted,--that the most ardent among them wanted: the Romans were Christians too;--but there was that other ancient thing which the Romans had proscribed. It still existed, in Ireland for example; and for that matter, there were plenty of places in Britain where the Roman arm could never have reached it. Matthew Arnold saw these things in his day, and argued for the Neo-druidism of the sixth century. He was a man accustomed to deal in ideas. You may easily train your mind to an acuteness and sagacity in dealing with grammatical roots, and forms, that will not help you in dealing with ideas.

To sum up, then: I believe there was an influx of the Crest-Wave into Britain, from about 410 to 540: a national awakenment, with something of greatness to account for the Arthurian legend; and with something of spiritual illumination, through a revival of Druidic Wisdom to account for the rumor of Taliesin. I am not sure but that this influenced the Celtic Church: I am not sure but that David, and Cadoc, and Teilo, and Padarn, fathers of that church, were men pervious to higher influences; and that the monastery-colleges they presided over were real seats of lerning, unopposed to, if not in league with, the light.

XXVI. "SACRED IERNE OF THE HIBERNIANS" *

"I could not put the pen aside Till with my heart's love I had tried To fashion some poor skilless crown For that dear head so low bowed down." --From the Celtic

It is but a step from Wales to Ireland. From the one, you can see the "fair hills of holy Ireland" in the heart of any decent sunset; from the other, you can see Wales shining landed in in any shining dawn. No Roman legion ever landed in Ireland; yet all through Roman times boats must have been slipping across and across; there must have been constant communication, and there was, really, no distinction of race. There was a time, I believe, when they were joined, one island; and all the seas were east of the Severn. Both peoples were a mixture of Gaels and Cymry; only it happens that the Gaelic or Q language survived in Ireland; the Cymric or P language in Wales. So, having touched upon Wales last week, and shown the Crest-Wave flowing in there, this week, following that Wave westward,

I invoke the land of Ireland! Shining, shining sea! Fertile, fertile mountain! Gladed, gladed wood! Abundant river, abundant in water! Fish-abounding lake!

It was what Amargin the Druid sang, when the Gael first came into Ireland. Here is the story of their coming:--

* The stories told in this and the following lecture, and the translations of Irish poems, etc., are taken from Mr. T.W. Rollertone's delightful _Myths and Legends of the Celtic Race,_ or from M. de Jubainville's _Irish Mythological Cycle,_ translated and published in Dublin in the 'nineties. ------

Bregon built a tower in Spain. He had a son named Ith; and one fine evening in winter Ith was looking out over the horizon from Bregon's tower, and saw the coast of Ireland in the distance; for "it is on a winter's evening when the air is pure that one's sight carries farthest." So says the eleventh century bard who tells the tale: he without knowing then that it was not in Spain was Bregon's tower, but on the Great Plain, which is in the Atlantic, and yet not in this world at all. Now this will tell you what you ought to know about Ireland, and why it is we end our lectures with her. We saw Wales near the border of things; looking out from that cliff's edge on to the unknown and unseen, and aware of mysterious things beyond. Now we shall see Ireland, westward again, down where the little waves run in and tumble; sunlit waves along shining sands; and with boats putting out at any time; and indeed, so lively an intercourse going forward always, that you never can be quite sure whether it is in mortal Ireland or immortal Fairyland you are,--

"So your soul goes straying in a land more fair; Half you tread the dew-wet grasses, half wander there."

For the wonder of Ireland is, that it is the West Pole of things; there is no place else nearer the Unseen; its next-door neighbor-land westward is this Great Plain, whither sail the Happy Dead in their night-dark coracles,--to return, of course, in due season; and all the peoplings of Ireland were from this Great Plain. So you see why the Crest-Wave, passing from dying Europe, "went west" by way of Ireland.

I will tell you about that Great Plain: it is

"A marvelous land, full of music, where primrose blossoms on the hair, and the body is white as snow.

"There none speaks of _mine and thine;_ white are the teeth and black the brows; eyes flash with many-colored lights, and the hue of the fox-glove is on every cheek. . . .

"Though fair are the plains of Ireland, few of them are so fair as the Great Plain. The ale of Ireland is heady, but headier far the ale of the Great Country. What a wonder of a land it is! No youth there grows to old age. Warm streams flow through it; the choicest mead and wine. Men there are always comely and blemishless."

Well; Ith set sail from the Great Plain, with three times thirty warriors, and landed at Corcaguiney in the south-west of Ireland; and at that time the island inhabited less by men than by Gods; it was the Tuatha De Danaan, the Race of the Danaan Gods, that held the kingship there. Little wonder, then, that the first name of Ireland we get in the Greek writings is "Sacred Ierne, populous with the Hibernians."