Читать книгу The Celtic Mythology - T. W. Rolleston - Страница 26

No human influences are ever found pure and unmixed. The sentiment of personal fidelity was not unknown to the classical nations. The sentiment of civic patriotism, though of slow growth among the Teutonic races, did eventually establish itself there. Neither sentiment was unknown to the Celt, but there was another force which, in his case, overshadowed and dwarfed them, and supplied what it could of the political inspiration and unifying power which the classical nations got from patriotism and the Teutons from loyalty. This was Religion; or perhaps it would be more accurate to say Sacerdotalism—religion codified in dogma and administered by a priestly caste. The Druids, as we have seen from Cæsar, whose observations are entirely confirmed by Strabo and by references in Irish legends,25 were the really sovran power in Celtica. All affairs, public and private, were subject to their authority, and the penalties which they could inflict for any assertion of lay independence, though resting for their efficacy, like the mediæval interdicts of the Catholic Church, on popular superstition alone, were enough to quell the proudest spirit. Here lay the real weakness of the Celtic polity. There is perhaps no law written more conspicuously in the teachings of history than that nations who are ruled by priests drawing their authority from supernatural sanctions are, just in the measure that they are so ruled, incapable of true national progress. The free, healthy current of secular life and thought is, in the very nature of things, incompatible with priestly rule. Be the creed what it may, Druidism, Islam, Judaism, Christianity, or fetichism, a priestly caste claiming authority in temporal affairs by virtue of extra-temporal sanctions is inevitably the enemy of that spirit of criticism, of that influx of new ideas, of that growth of secular thought, of human and rational authority, which are the elementary conditions of national development.