Some English chronicler, I know not who, imagined he was making a charming play upon words when he described those beautiful creations, the whole world of which deserved to live, as "the childish nonsense with which those brutes of Bretons amuse themselves." The Bollandists [Footnote: A group of Jesuits who issued a collection of "Lives of the Saints". The first five volumes were edited by John Bolland.] found it incumbent to exclude from their collection, as apocryphal extravagances, those admirable religious legends, with which no Church has anything to compare. The decided leaning of the Celtic race towards the ideal, its sadness, its fidelity, its good faith, caused it to be regarded by its neighbours as dull, foolish, and superstitious. They could not understand its delicacy and refined manner of feeling. They mistook for awkwardness the embarrassment experienced by sincere and open natures in the presence of more artificial natures. The contrast between French frivolity and Breton stubbornness above all led, after the fourteenth century, to most deplorable conflicts, whence the Bretons ever emerged with a reputation for wrong-headedness. It was still worse, when the nation that most prides itself on its practical good sense found confronting it the people that, to its own misfortune, is least provided with that gift. Poor Ireland, with her ancient mythology, with her Purgatory of St. Patrick, and her fantastic travels of St. Brandan, was not destined to find grace in the eyes of English puritanism. One ought to observe the disdain of English critics for these fables, and their superb pity for the Church which dallies with Paganism, so far as to keep up usages which are notoriously derived from it. Assuredly we have here a praiseworthy zeal, arising from natural goodness; and yet, even if these flights of imagination did no more than render a little more supportable many sufferings which are said to have no remedy, that after all would be something. Who shall dare to say where, here on earth, is the boundary between reason and dreaming? Which is worth more, the imaginative instinct of man, or the narrow orthodoxy that pretends to remain rational, when speaking of things divine? For my own part, I prefer the frank mythology, with all its vagaries, to a theology so paltry, so vulgar, and so colourless, that it would be wronging God to believe that, after having made the visible world so beautiful he should have made the invisible world so prosaically reasonable.