The Crest-Wave Of Evolution Part 1

The Crest-Wave of Evolution.

by Kenneth Morris.

I. INTRODUCTORY

These lectures will not be concerned with history as a record of wars and political changes; they will have little to tell of battles, murders, and sudden deaths. Instead, we shall try to discover and throw light on the cyclic movements of the Human Spirit. Back of all phenomena, or the outward show of things, there is always a noumenon in the unseen. Behind the phenomena of human history, the noumenon is the Human Spirit, moving in accordance with its own necessities and cyclic laws. We may, if we go to it intelligently, gain some inkling of knowledge as to what those laws are; and I think that would be, in its way, a real wisdom, and worth getting.

But for the most part historical study seeks knowledge only; and how it attains its aim, is shown by the falseness of what pa.s.ses for history. In most textbooks you shall find, probably, a round dozen of lies on as many pages. And these in themselves are fruitful seeds of evil; they by no means end with the telling, but go on producing harvests of wrong life; which indeed is only the Lie incarnate on the plane of action. The Eternal _Right Thing_ is what is called in Sanskrit SAT, the True; it opposite is the Lie, in one fashion or another, always; and what we have to do, our mission and _raison d'etre_ as students of Theosophy, is to put down the Lie at every turn, and chase it, as far as we may, out of the field of life.

For example, there is the Superior-Race Lie: I do not know where it shall not be found. Races A, B, C, and D go on preaching it for centuries; each with an eye to its sublime self. In all countries, perhaps, history is taught with that lie for mental background. Then we wonder that there are wars.

But Theosophy is called onto provide a true mental background for historical study; and it alone can do so. It is the mission of Point Loma, among many other things, to float a true philosophy of history on to the currents of world-thought: and for this end it is our business to be thinkers, using the divine Manasic light within us to some purpose. H.P. Blavatsky supplied something much greater than a dogma: she--like Plato --gave the world a method and a spur to thought: pointed for it a direction, which following, it might solve all problems and heal the wounds of the ages.

A false and foolish notion in the western world has been, tacitly to accept the Greeks and Hebrews of old for the two fountains of all culture since; the one in secular matter, the other in religion and morality. Of the Hebrews nothing need be said here; but that true religion and morality have their source in the ever-living Human Spirit, not in any sect, creed, race, age, or bible. I doubt there has been any new discovery in ethics since man was man; or rather, all discoveries have been made by individuals for themselves; and each, having discovered anything, has found that that same principle was discovered a thousand times before, and written a thousand times.

There is no plat.i.tude so plat.i.tudinous, but it remains to burst upon the perceptions of all who have not yet perceived it, as a new and burning truth; and on the other hand, there is no startling command to purity or compa.s.sion, that has not been given out by Teachers since the world began.--As for Greece, there was a brilliant flaming up of the Spirit there in the Fourth and Fifth Centuries B.C.; and its intensity, like the lights of an approaching automobile, rather obscures what lies beyond. It is the first of which we have much knowledge; so we think it was the first of all. But in fact civilization has been traveling its cyclic path all the time, all these millions of years; and there have been hundreds of ancient great empires and cultural epochs even in Europe of which we know nothing.

I had intended to begin with Greece; but these unexplored eras of old Europe are too attractive, and this first lecture must go to them, or some of them. Not to the antecedents of Greece, in Crete and elsewhere; but to the undiscovered North; and in particular to the Celtic peoples; who may serve us as an example by means of which light may be thrown on the question of racial growth, and on the racial cycles generally.

The Celtic Empire of old Europe affects us like some mysterious undiscovered planet. We know it was there by its effects on other peoples. Also, like many other forgotten histories, it has left indications of its achievement in a certain spirit, an uplift, the breath of an old traditional grandeur that has come down. But to give any historical account of it--to get a telescope that will reach and reveal it--we have not to come to that point yet.

Still, it may be allowed us to experiment with all sorts of gla.s.ses. To penetrate that gloom of ancient Europe may be quite beyond us; but guessing is permitted. Now the true art of guessing lies in an intuition for guiding indications. There is something in us that knows things directly; and it may deign at times to give hints, to direct the researches, to flash some little light on that part of us which works and is conscious in this world, and which we call our brain-minds. So although most or all of what I am going to say would be called by the scientific strictly empirical, fantastic and foolish, yet I shall venture; aware that their Aristotelio-Baconian method quite breaks down when it comes to such a search into the unknown; and that this guessing, guided by what seems to be a law, would not, perhaps, have been sneered at by Plato.

Guided by what seems to be a law;--guided, at any rate, by the knowledge that there are laws; that "G.o.d geometrizes," as Plato says: that which is within flows outward upon a design; that life precipitates itself through human affairs as it does through the forms of the crystals; that there is nothing more haphazard about the sequence of empires and civilizations, than there is about the unfolding of petals of a flower. In both cases it is the eternal rhythm, the Poetry of the Infinite, that manifests; our business is to listen so carefully as to hear, and apprehend the fact that what we hear is a poetry, a vast music, not a chaotic cacophony: catch the rhythms--perceive that there is a design--even if it takes us long to discover what the design may be.

You know Plato's idea that the world is a dodecahedron or twelve-sided figure. Now in Plato's day, much that every schoolboy knows now, was esoteric--known only to the initiated.

So I think Plato would have known well enough that this physical earth is round; and that what he meant when he spoke of the dodecahedron, was something else. This, for example: that on the plane of causes--this outer plane being that of effects --there are twelve (geographical) centers, aspects, foci, facets, or what you like to call them: twelve _laya centers,_ as I think the Secret Doctrine would say: through which the forces from within play on the world without. You have read, too, in _The Secret Doctrine,_ Professor Crooke's theory, endorsed by H.P. Blavatsky, as to how the chemical elements were deposited by a spiral evolutive force, a creative impulse working outward in the form of a caduceus or lemniscate, or figure '8.' Now suppose we should discover that just as that force deposited in s.p.a.ce, in its spiral down-working, what Crookes calls the seeds of pota.s.sium, beryllium, boron, and the rest--so such another creative force, at work on the planes of geographical s.p.a.ce and time, rouses up or deposits in these, according to a definite pattern, this nation and that in its turn, this great age of culture after that one; and that there is nothing hap-hazard about the configuration of continents and islands, national boundaries, or racial migrations?

H.P. Blavatsky tells us that the whole past history of the race is known to the Guardians of the Secret Wisdom; that it is all recorded, nothing lost; down to the story of every tribe since the Lords of Mind incarnated. And that these records are in the form of a few symbols; but symbols which, to those who can interpret or disintegrate them, can yield the whole story. What if the amount of the burden of history, which seems so vast to us who know so very little of it, were in reality, if we could know it all, a thing that would put but slight tax on the memory; a thing we might carry with us in a few slight formulae, a few simple symbols? I believe that it is so; and that we may make a beginning, and go some little way towards guessing what these formulae are.

As thus: A given race flowered and pa.s.sed; it had so many centuries of history before its flowering; it died, and left something behind. Greece, for example. We may know very little --you and I may know very little--of the details of Greek history.

We cannot, perhaps, remember the date of Aegospotami, or what happened at Plataea: we may have the vaguest notion of the import of Aeschylus, or Sophocles, or Plato. But still there is a certain color in our conscious perceptions which comes from Greece: the 'glory that was Greece' means something, is a certain light within the consciousness, to everyone of us. The Greeks added something to the wealth of the human spirit, which we all may share in, and do. An atmosphere is left, which surrounds and adheres to the many tangible memorials; just as an atmosphere is left by the glories of the Cinquecento in Italy, with its many tangible memorials.

But indeed, we may go further, and say that an atmosphere is left, and that we can feel it, by many ages and cultures which have left no tangible memorials at all; or but few and uninterpretable ones, like the Celtic. And that each has developed some mood, some indefinable inward color--which we perceive and inherit. Each different: you cannot mistake the Chinese or the Celtic color for the Greek; thought it might be hard to define your perception of either, or of their difference.

It would be hard to say, for instance, that this one was crimson, the other blue; not quite so hard to say that this one affects us as crimson does, that other as blue does. And yet we can see, I think, that by chasing our impressions to their source, there might be some way of presenting them in symbolic form.

There might be some way of reducing what we feel from the Greeks, or Chinese, or Celts, into a word, a sentence; of writing it down even in a single hieroglyph, of which the elements would be such as should convey to something in us behind the intellect just the indefinable feeling either of these people give us.

In the Chinese writing, with all its difficulty, there is something superior to our alphabets: an element that appeals to the soul directly, or to the imagination directly, I think.

Suppose you found a Chinese ideogram--of course there is no such a one--to express the forgotten Celtic culture; and it proved in a.n.a.lysis, to be composed of the signs for twilight, wind, and pine trees; or wind, night, and wild waters; with certain other elements which not the brain-mind, but the creative soul, would have to supply. In such a symbol there would be an appeal to the imagination--that great Wizard within us--to rise up and supply us with quant.i.ties of knowledge left unsaid. Indeed, I am but trying to ill.u.s.trate an idea, possibilities.... I think there is a power within the human soul to trace back all growths, the most profuse and complex, to the simple seed from which they sprung; or, just as a single rose or pansy bloom is the resultant, the expression, of the interaction and interplay of innumerable forces--so the innumerable forces whose interaction makes the history of one race, one culture, could find their ultimate expression in a symbol as simple as a pansy or rose bloom--color, form and fragrance. So each national great age would be a flower evolved in the garden of the eternal; and once evolved, once bloomed, it should never pa.s.s away; the actual blossom withers and falls; but the color, the form, the fragrance,--these remain in the world of causes. And just as you might press a flower in an alb.u.m, or make a painting of it, and preserve its scent by chemical distillation or what not--and thereby preserve the whole story of all the forces that went to the production of that bloom--and they are, I suppose, in number beyond human computation--so you might express the history of a race in a symbol as simple as a bloom... And that there is a power, an unfolding faculty, in the soul, which, seeing such a symbol, could unravel from it, by meditation, the whole achievement of the race; its whole history, down to details; yes, even down to the lives of every soul that incarnated in it: their personal lives, with all successes, failures, attempts, everything.

Because, for example, the light which comes down to us as that of ancient Greece is the resultant, the remainder of all the forces in all the lives of all individual Greeks, as these were played on by the conditions of place and time. Time:--at such and such a period, the Mood of the Oversoul is such and such. Place:--the temporal mood of the Oversoul, playing through that particular facet of the dodecahedron, which is Greece. The combinations and interplay of these two, plus the energies for good or evil of the souls there incarnate, give as their resultant the whole life of the race. There is perhaps a high Algebra of the Soul by which, if we understood its laws, we could revive the history of any past epoch, discover its thought and modes of living, as we discover the value of the unknown factor in an equation.

Pythagoras must have his pupils understand music and geometry; and by music he intended, all the arts, every department of life that came under the sway of the Nine Muses. Why?--Because, as he taught, G.o.d is Poet and Geometer. Chaos is only on the outer rim of existence; as you get nearer the heart of thing, order and rhythm, geometry and poetry, are more and more found. Chaos is only in our own chaotic minds and perceptions: train these aright, and you shall hear the music of the spheres, perceive the reign of everlasting Law. These impulses from the Oversoul, that create the great epochs, raising one race after another, have perfect rhythm and rhyme. G.o.d sits harping in the Cycle of Infinity, and human history is the far faint echo of the tune he plays. Why can we not listen, till we hear and apprehend the tune? Or History is the sound heard from far, of the marching hosts of angels and archangels; the cyclic tread of their battalions; the thrill and rumble and splendor of their drums and fifes:--why should we not listen till the whole order of their cohorts and squadrons is revealed?--I mean to suggest that there are laws, undiscovered, but discoverable--discoverable from the fragments of history we possess--by knowing which we might gain knowledge, even without further material discoveries, of the lost history of man. Without moving from Point Loma, or digging up anything more important that hard-pan, we may yet make the most important finds, and throw floods of light on the whole dark problem of the past. H.P. Blavatsky gave us the clews; we owe it to her to use them.

Now I want to suggest a few ideas along these lines that may throw light on ancient Europe; of which orthodox history tells us of nothing but the few centuries of Greece and Rome. As if the people of three thousand years hence should know, of the history of Christendom, only that of Italy from Garibaldi onward, and that of Greece beginning, say, at the Second Balkan War. That is the position we are in with regard to old Europe. Very like Spain, France, Britain, Germany and Scandinavia played as great parts in the millennia B.C., as they have done in the times we know about. All a.n.a.logy from the other seats of civilization is for it; all racial memories and traditions--tradition is racial memory--are for it; and I venture to say, all reason and common sense are for it too.

Now I have to remind you of certain conclusions worked out in an article 'Cyclic Law in History,' which appeared some time back in _The Theosophical Path:_--that there are, for example, three great centers of historical activity in the Old World: China and her surroundings; West Asia and Egypt; Europe. Perhaps these are major facets of the dodecahedron. Perhaps again, were the facts in our knowledge not so desperately incomplete, we should find, as in the notes and colors, a set of octaves: that each of these centers was a complete octave, and each phase or nation a note.

Do you see where these leads? Supposing the note _China_ is struck in the Far Eastern Octave; would there not be a vibration of some corresponding note in the octave Europe? Supposing the Octave _West Asia_ were under the fingers of the Great Player, would not the corresponding note in Europe vibrate?

Now let us look at history. Right on the eastern rim of the Old World is the Chino-j.a.panese field of civilization. It has been, until lately, under pralaya, in a night or inactive period of its existence, for something over six centuries: a beautiful pralaya in the case of j.a.pan; a rather ugly one, recently, in the case of China. Right on the western rim of the Old World are the remnants of the once great Celtic people. Europe at large has been very much in manvantara, a day or waking period, for a little over six hundred years. Yet of the four racial roots or stocks of Europe, the Greco-Latin, Teutonic, Slavic, and Celtic, the last-named alone has been under pralaya, sound asleep, during the whole of this time. Let me interject here the warning that it is no complete scheme that is to be offered; only a few facts that suggest that such a scheme may exist, could we find it.

Before Europe awoke to her present cycle of civilization and progress, before the last quarter of the thirteenth century, the Chinese had been in manvantara, very much awake, for about fifteen hundred years. When they went to sleep, the Celts did also.

I pa.s.s by with a mere note of recognition the two dragons, the one on the Chinese, the other on the Welsh flag; just saying that national symbols are not chose haphazard, but are an expression of inner things; and proceed to give you the dates of all the important events in Chinese and Celtic, chiefly Welsh, history during the last two thousand years. In 1911 the Chinese threw off the Manchu yoke and established a native republic. In 1910 the British Government first recognized Wales as a separate nationality, when the heir to the throne was invested as Prince of Wales at Carnarvon. Within a few years a bill was pa.s.sed giving Home Rule to Ireland; and national parliaments at Dublin and at Cardiff are said to be among the likelihoods of the near future. The eighteenth century, for manvantara, was a singularly dead time in Europe; but in China, for pralaya, it was a singularly living time, being filled with the glorious reigns of the Manchu emperors Kanghu and Kien Lung. In Wales it saw the religious revival which put a stop to the utter Anglicization of the country, saved the language from rapid extinction, and awakened for the first time for centuries a sort of national consciousness. Going back, the first great emperor we come to in China before the Manchu conquest, was Ming Yunglo, conqueror of half Asia. His contemporary in Wales was Owen Glyndwr, who succeeded in holding the country against the English for a number of years; there had been no Welsh history between Glyndwr and the religious revival. In 1260 or thereabouts the Mongols completed the conquest of China, and dealt her then flourishing civilization a blow from which it never really recovered. About twenty years later the English completed the conquest of Wales, and dealt her highly promising literary culture a blow from which it is only now perhaps beginning to recover. In the eleventh, twelfth, and thirteenth centuries the great Sung artists of China were painting infinity or their square feet of silk: painting Natural Magic as it has never been painted or revealed since. In those same centuries the Welsh bards were writing the Natural Magic of the Mabinogion, one of the chief European repositories of Natural Magic; and filling a remarkable poetical literature with the same quality:--and that before the rest of Europe had, for the most part, awakened to the spiritual impulses that lead to civilization. In the seventh and eighth centuries, when continental Europe was in the dead vast and middle of pralaya, Chinese poetry, under Tang Hsuan-tsong and his great predecessors, was in its Golden Age--a Golden Age comparable to that of Pericles in Athens. In the seventh and eighth centuries, Ireland was sending out scholars and thinkers as missionaries to all parts of benighted Europe: Ireland in her golden age, the one highly cultured country in Christendom, was producing a glorious prose and poetry in the many universities that starred that then by no means distressful island. In 420, China, after a couple of centuries of anarchy, began to re-establish her civilization on the banks of the Yangtse. In 410, the Britons finally threw off the Roman yoke, and the first age of Welsh poetry, the epoch of Arthur and Taliesin, which has been the light of romantic Europe ever since, began.

Does it not seem as if that great Far Eastern note could not be struck without this little far western note vibrating in sympathy? Very faintly; not in a manner to be heard clearly by the world; because in historical times the Celtic note has been as it were far up on the keyboard, and never directly under the Master-Musician's fingers. And when you add to it all that this Celtic note has come in the minds of literary critics rather to stand as the synonym for Natural Magic--you all know what is meant by that term;--and that now, as we are discovering the old Chinese poetry and painting, we are finding that Natural Magic is really far more Chinese than Celtic--that where we Celts have vibrated to it minorly, the great Chinese gave it out fully and grandly--does it not add to the piquancy of the 'coincidence?'

Now there is no particular reason for doubting the figures of Chinese chronology as far back as 2350 B.C. Our Western authorities do doubt all before about 750; but it is hard to see why, except that 'it is their nature to.' The Chinese give the year 2356 as the date of the accession of the Emperor Yao, first of the three canonized rulers who have been the patriarchs, saints, sages, and examples for all ages since. In that decade a manvantara of the race would seem to have begun, which lasted through the dynasties of Hia and Shang, and halfway through the Chow, ending about 850. During this period, then, I think presently we shall come to place the chief activities and civilization of the Celts. From 850 to 240--all these figures are of course approximations: there was pralaya in China; on the other side of the world, it was the period of Celtic eruptions--and probably, disruption. While Tsin Shi Hw.a.n.gti, from 246 to 213, was establishing the modern Chinese Empire, the Gauls made their last incursion into Italy. The culmination of the age Shi Hw.a.n.gti inaugurated came in the reign of Han Wuti, traditionally the most glorious in the Chines annals. It lasted from 140 to 86 B.C.; nor was there any decline under his successor, who reigned until 63. In the middle of that time--the last decade of the second century--the Cimbri, allied with the Teutones, made their incursion down into Spain. Opinion is divided as to whether this people was Celtic or Teutonic; but probably the old view is the true one, that the word is akin to Cimerii, Crimea, and Cymry, and that they were Welshmen in their day. When Caesar was in Gaul, the people he conquered had much to say about their last great king. Diviciacos, whose dominions included Gaul and Britain; they looked back to his reign as a period of great splendor and national strength. He lived, they said, about a hundred years before Caesar's coming--or was contemporary with Han Wuti.

But the empire of the Celtic Kings was already far fallen, before it was confined to Gaul, Britain, and perhaps Ireland. When first we see this people they were winning a name for fickleness of purpose: making conquests and throwing them away; which things are the marks of a race declining from a high eminence it had won of old through hard work and sound policy. We shall come to see that personal or outward characteristics can never be posited as inherent in any race. Such things belong to ages and stages in the race's growth. Whatever you can say of Englishmen, Frenchmen, Germans, now, has been totally untrue of them at some other period. We think of the Italians as pa.s.sionate, subtle of intellect, above all things artistic and beauty-loving. Now look at them as they were three centuries B.C.: plodding, self- contained and self-mastered, square-dealing and unsubtle, above all things contemning beauty, wholly inartistic. But a race may retain the same traits for a very long time, if it remains in a back-water, and is unaffected by the currents of evolution.

So we may safely say of the Celts that the fickleness for which they were famed in Roman times was not a racial, but a temporal or epochal defect. They were not fickle when they held out (in Wales) for eight centuries against the barbarian onslaughts which brought the rest of the Roman empire down in two or three; or when they resisted for two hundred years those Normans who had conquered the Anglo-Saxons in a decade. This very quality, in old Welsh literature, is more than once given as a characteristic of extreme age; "I am old, bent double; I am fickly rash." says Llywarch Hen. I think that gives the clew to the whole position.

The race was at the end of its manvantaric period; the Race Soul had lost control of the forces that bound its organism together; centrifugalism had taken the place of the centripetal impulse that marks the cycles of youth and growth. It had eaten into individual character; whence the tendency to fly off at tangents. We see the same thing in any decadent people; by which I mean, any people at the end of one of its manvantaras, and on the verge of a pralaya. And remember that a pralaya, like a night's rest or the Devachanic sleep between two lives, is simply a means for restoring strength and youth.

How great the Celtic nations had been in their day, and what settled and civilized centuries lay behind them, one may gather from two not much noticed facts. First: Caesar, conqueror of the Roman world and of Pompey, the greatest Roman general of the day, landed twice in Britain, and spent a few weeks there without accomplishing anything in particular. But it was the central seat and last stronghold of the Celts; and his greatest triumph was accorded him for this feat; and he was prouder of it than anything else he ever did. He set it above his victories over Pompey. Second: the Gauls, in the first century B.C., were able to put in the field against him three million men: not so far short of the number France has been able to put in the field in the recent war. Napoleon could hardly, I suppose, have raised such an army--in France. Caesar is said to have killed some five million Gauls before he conquered them. By ordinary computations, that would argue a population of some thirty millions in the Gaulish half of the kingdom of Diviciacos a century after the latter's death; and even if that computation is too high, it leaves the fact irrefutable that there was a very large population; and a large population means always a long and settled civilization.

Diviciacos ruled only Gaul and Britain; possible Ireland as well; he may have been a Gaul, a Briton, or an Irishman; very likely there was not much difference in those days. It will be said I am leaving out of account much that recent scholarship has divulged; I certainly am leaving out of account a great many of the theories of recent scholarship, which for the most part make confusion worse confounded. But we know that the lands held by the Celts--let us boldly say, with many of the most learned, the Celtic empire--was vastly larger in its prime than the British Isles and France. Its eastern outpost was Galatia in Asia Minor.

You may have read in _The Outlook_ some months ago an article by a learned Serbian, in which he claims that the Jugo-Slavs of the Balkans, his countrymen, are about half Celtic; the product of the fusion of Slavic in-comers, perhaps conquerors, with an original Celtic population. Bohemia was once the land of the Celtic Boii; and we may take it as an axiom, that no conquest, no racial incursion, ever succeeds in wiping out the conquered people; unless there is such wide disparity, racial and cultural, as existed, for example, between the white settlers in America and the Indians. There are forces in human nature itself which make this absolute. The conquerors may quite silence the conquered; may treat them with infinite cruelty; may blot out all their records and destroy the memory of their race; but the blood of the conquered will go on flowing through all the generation of the children of the conquerors, and even, it seems probable, tend ever more and more to be the prevalent element.

The Celts, then, at one time or another, have held the following lands: Britain and Ireland, of course; Gaul and Spain; Switzerland and Italy north of the Po; Germany, except perhaps some parts of Prussia; Denmark probably, which as you know was called the Cimbric Chersonese; the Austrian empire, with the Balkan Peninsula north of Macedonia, Epirus and Thrace, and much of southern Russia and the lands bordering the Black Sea.

Further back, it seems probable that they and the Italic people were one race; whose name survives in that of the province of Liguria, and in the Welsh name for England, which is Lloegr. So that in the reign of Diviciacos their empire had already shrunk to the meerest fragment of its former self. It had broken and shrunk before we get the first historical glimpses of them; before they sacked Delphi in 279 B.C.: before their amba.s.sadors made a treaty with Alexander; and replied to his question as to what they feared: "Nothing except that the skies should fall."

Before they sacked Rome in 390. All these historic eruptions were the mere sporadic outburst of a race long past its prime and querulous with old age, I think Two thousand years of severe pralaya, almost complete extinction, utter insignificance and terrible karma awaited them; and we only see them, pardon the expression, kicking up their heels in a final plunge as a preparation for that long silence.

Some time back I discussed these historical questions, particularly the correspondence between Celtic and Chinese dates, with Dr. Siren and Professor Fernholm; and they pointed out to me a similar correspondence between the dates of Scandinavian and West Asian history. I can remember but one example now: Gustavus Vasa, father of modern Sweden, founder of the present monarchy, came to the throne in 1523 and died in 1560. The last great epoch of the West Asian Cycle coincides, in the west, and reign of Suleyman the Magnificent in Turkey, from 1520 to 1566.

At its eastern extremity, Babar founded the Mogul Empire in India in 1526; he reigned until 1556. On the death of Aurangzeb in 1707, the Moguls ceased to be a great power; the Battle of Pultowa, in 1709, put an end to Sweden's military greatness.

It is interesting to compare the earliest Celtic literature we have, with the earliest literature of the race which was to be the main instrument of Celtic bad karma in historical times--the Teutons. Here, as usual, common impressions are false. It is the latter, the Teutonic, that is in the minor key, and full of wistful sadness. There is an earnestness about it: a recognition of, and rather mournful acquiescence in, the mightiness of Fate, which is imagined almost always adverse. I quote these lines from William Morris, who, a Celt himself by mere blood and race, lived in and interpreted the old Teutonic spirit as no other English writer has attempted to do, mush less succeeded in doing: he is the one Teuton of English literature.

He speaks of the "haunting melancholy" of the northern races--the "Thought of the Otherwhere" that

"Waileth weirdly along through all music and song From a Teuton's voice or string: ..."

Withal it was a brave melancholy that possessed them; they were equal to great deeds, and not easily to be discouraged; they could make merry, too; but in the midst of their merriment, they could not forget grim and hostile Fate:--

"There dwelt men merry-hearted and in hope exceeding great, Met the good days and the evil as they went the ways of fate."

It is literature that reveals the heart of a people who had suffered long, and learnt from their suffering the lessons of patience, humility, continuity of effort: those qualities which enable them, in their coming manvantaric period, to dominate large portions of the world.

But when we turn to the Celtic remains, the picture we find is altogether different. Their literature tells of a people, in the Biblical phrase, "with a proud look and a high stomach." It is full of flashing colors, gaiety, t.i.tanic pride. There was no grayness, no mournful twilight hue on the horizon of their mind; their 'Other-World' was only more dawn-lit, more noon-illumined, than this one; Ireland of the living was sun-bright and sparkling and glorious; but the 'Great Plain' of the dead was far more sun-bright and sparkling than Ireland. It is the literature of a people accustomed to victory and predominance.

When they began to meet defeat they by no means acquiesced in it. They regarded adverse fate, not with reverence, but with contempt. They saw in sorrow no friend and instructress of the human soul; were at pains to learn no lesson from her; instead, they pitted what was their pride, but what they would have called the glory of their own souls, against her; they made no terms, asked no truce; but went on believing the human--or perhaps I should say the Celtic--soul more glorious than fate, stronger to endure and defy than she to humiliate and torment. In many sense it was a fatal att.i.tude, and they reaped the misery of it; but they gained some wealth for the human spirit from it too. The aged Oisin has returned from Fairyland to find the old glorious order in Ireland fallen and pa.s.sed during the three centuries of his absence. High Paganism has gone, and a religion meek, inglorious, and Unceltic has taken its mission thereto: tells him the G.o.ds are conquered and dead, and that the omnipotent G.o.d of the Christians reigns alone now.--"I would thy G.o.d were set on yonder hill to fight with my son Oscar!" replies Oisin. Patrick paints for him the h.e.l.l to which he is destined unless he accepts Christianity; and Oisin answers:

"Put the staff in my hands! for I go to the Fenians, thou cleric, to chant The warsongs that roused them of old; they will rise, making clouds with their breath.

Innumerable, singing, exultant; and h.e.l.l underneath them shall pant, And demons be broken in pieces, and trampled beneath them in death."

"No," says Patrick; "none war on the masters of h.e.l.l, who could break up the world in their rage"; and bids him weep and kneel in prayer for his lost soul. But that will not do for the old Celtic warrior bard; no tame heaven for him. He will go to h.e.l.l; he will not surrender the pride and glory of his soul to the mere meanness of fate. He will

"Go to Caolte and Conan, and Bran, Sgeolan, Lomair And dwell in the house of the Fenians, be they in flames or at feast."

So with Llywarch Hen, Prince of c.u.mberland, in his old age and desolation. His kingdom has been conquered; he is in exile in Wales; his four and twenty sons, "wearers of golden torques, proud rulers of princes," have been slain; he is considerably over a hundred years old, and homeless, and sick; but no whit of his pride is gone. He has learnt no lesson from life excepts this One: that fate and Karma and sorrow are not so proud, not so skillful to persecute, as the human soul is capable of bitter resentful endurance. He is t.i.tanically angry with destiny; but never meek or acquiescent.

Then if you look at their laws of war, you come to know very well how this people came to be almost blotted out. If they had a true spiritual purpose, instead of mere personal pride, I should say the world would be Celtic-speaking and Celtic-governed now. Yet still their reliance was all on what we must call spiritual qualities. The first notice we get in cla.s.sical literature of Celts and Teutons--I think from Strabo--is this: "The Celts fight for glory, the Teutons for plunder." Instead of plunder, let us say material advantage; they knew why they were fighting, and went to get it. But the Celtic military laws--Don Quixote in a fit of extravagance framed them! There must be no defensive armor; the warrior must go bare-breasted into battle. There are a thousand things he must fear more than defeat or death--all that would make the glory of his soul seem less to him. He must make fighting his business, because in his folly it seemed to him that in it he could best nourish that glory; not for what material ends he could gain. Pitted against a people--with a definite policy, he was bound to lose in the long run. But still he endowed the human spirit with a certain wealth; still his folly had been a true spiritual wisdom at one time. The French at Fontenoy, who cried to their English enemies, when both were about to open fire: _"Apres vous, messieurs! "_ were simply practicing the principles of their Gaulish forefathers; the thrill of honor, of _'Pundonor'_ as the Spaniard says, was much more in their eyes than the chance of victory.

Now, in what condition does a race gain such qualities? Not in sorrow; not in defeat, political dependence or humiliation. The virtues which these teach are of an opposite kind; they are what we may call the plebeian virtues which lead to success. But the others, the old Celtic qualities, are essentially patrician. You find them in the Turks; accustomed to sway subject races, and utterly ruthless in their dealings with them; but famed as clean and chivalrous fighters in a war with foreign peoples. See how the Samurai, the patricians of never yet defeated j.a.pan, developed them. They are the qualities the Law teaches us through centuries of domination and aristocratic life. They are developed in a race accustomed to rule other races; a race that does not engage in commerce; in an aristocratic race, or in an aristocratic caste within a race. Here is the point: the Law designs periods of ascendency for each people in its turn, that it may acquire these qualities; and it appoints for each people in its turn Periods of subordination, poverty and sorrow, that it may develop the opposite qualities of patience, humility, and orderly effort.

Would it not appear then, that in those first centuries B. C.