by W. B. Yeats
V
I shared a lodging full of old books and magazines, covered with dirt and dust, with the head of the Fenian Brotherhood, John O’Leary. “In this country,” he had said to me, “a man must have upon his side the Church or the Fenians, and you will never have the Church.” He had been converted to nationality by the poems of Davis, and he wished for some analogous movement to that of Davis, but he had known men of letters, had been the friend of Whistler, and knew the faults of the old literature. We had made him the President of our Society, and without him I could do nothing, for his long imprisonment and longer exile, his magnificent appearance, and, above all, the fact that he alone had personality, a point of view not made for the crowd’s sake, but for self-expression, made him magnetic to my generation. He and I had long been friends, he had stayed with us at Bedford Park, and my father had painted his portrait, but if I had not shared his lodging he would have opposed me. He was an old man, and my point of view was not that of his youth, and it often took me half the day to make him understand — so suspicious he was of all innovation — some simple thing that he would presently support with ardour. He had grown up in a European movement when the revolutionist thought that he, above all men, must appeal to the highest motive, be guided by some ideal principle, be a little like Cato or like Brutus, and he had lived to see the change Dostoievsky examined in The Possessed. Men who had been of his party — and oftener their sons — preached assassination and the bomb; and, worst of all, the majority of his countrymen followed after constitutional politicians who practised opportunism, and had, as he believed, such low morals that they would lie, or publish private correspondence, if it might advance their cause. He would split every practical project into its constituent elements, like a clerical casuist, to find if it might not lead into some moral error; but, were the project revolutionary, he would sometimes temper condemnation with pity. Though he would cast off his oldest acquaintance did he suspect him of rubbing shoulders with some carrier of bombs, I have heard him say of a man who blew himself up in an attempt to blow up Westminster Bridge, “He was not a bad man, but he had too great a moral nature for his intellect, not that he lacked intellect.” He did not explain, but he meant, I suppose, that the spectacle of injustice might madden a good man more quickly than some common man. Such men were of his own sort, though gone astray, but the constitutional politicians he had been fighting all his life, and all they did displeased him. It was not that he thought their aim wrong, or that they could not achieve it; he had accepted Gladstone’s Home Rule Bill; but that in his eyes they degraded manhood. “If England has been brought to do us justice by such men,” he would say, “that is not because of our strength, but because of her weakness.” He had a particular hatred for the rush of emotion that followed the announcement of Gladstone’s conversion, for what was called “The Union of Hearts,” and derided its sentimentality; “Nations may respect one another,” he would say, “they cannot love.” His ancestors had probably kept little shops, or managed little farms in County Tipperary, yet he hated democracy, though he never used the word either for praise or blame, with more than feudal hatred. “No gentleman can be a socialist,” he said, and then, with a thoughtful look, “He might be an anarchist.” He had no philosophy, but things distressed his palate, and two of those things were International propaganda and the Organised State, and Socialism aimed at both, nor could he speak such words as “philanthropy,” “humanitarianism,” without showing by his tone of voice that they offended him. The Church pleased him little better; there was an old Fenian quarrel there, and he would say, “My religion is the old Persian, to pull the bow and tell the truth.” He had no self-consciousness, no visible pride, and would have hated anything that could have been called a gesture, was indeed scarce artist enough to invent a gesture; yet he would never speak of the hardship of his prison life — though abundantly enough of its humours — and once, when I pressed him, replied, “I was in the hands of my enemy, why should I complain?” A few years ago I heard that the Governor of the prison had asked why he did not report some unnecessary discomfort, and O’Leary had said, “I did not come here to complain.” Now that he is dead, I wish that I could question him, and perhaps discover whether in early youth he had come across some teacher who had expounded Roman virtue, but I doubt if I would have learnt anything, for I think the wax had long forgotten the seal — if seal there were. The seal was doubtless made before the eloquent humanitarian ‘forties and ‘fifties, and was one kind with that that had moulded the youthful mind of Savage Landor. Stephens, the founder of Fenianism, had discovered him searching the second-hand bookstalls for rare editions, and enrolled him in his organization. “You have no chance of success,” O’Leary had said “but it will be good for the morale of the country” (morale was his great word), “and I will join on the condition that I am never asked to enrol anybody.” He still searched the second-hand bookstalls, and had great numbers of books, especially of Irish history and literature, and when I, exhausted over our morning’s casuistry, would sit down to my day’s work (I was writing The Secret Rose) he would make his tranquil way to the Dublin Quays. In the evening, over his coffee, he would write passages for his memoirs upon postcards and odd scraps of paper, taking immense trouble with every word and comma, for the great work must be a masterpiece of style. When it was finished, it was unreadable, being dry, abstract, and confused; no picture had ever passed before his mind’s eye. He was a victim, I think, of a movement where opinions stick men together, or keep them apart, like a kind of bird lime, and without any relation to their natural likes and tastes, and where men of rich nature must give themselves up to an irritation which they no longer recognise because it is always present. I often wonder why he gave me his friendship, why it was he who found almost all the subscribers for my Wanderings of Usheen, and why he now supported me in all I did, for how could he like verses that were all picture, all emotion, all association, all mythology? He could not have approved my criticism either, for I exalted Mask and Image above the 18th century logic which he loved, and set experience before observation, emotion before fact. Yet he would say, “I have only three followers, Taylor, Yeats, and Rolleston,” and presently he cast out Rolleston — “Davitt wants to convert thousands, but I want two or three.” I think that perhaps it was because he no more wished to strengthen Irish Nationalism by second-rate literature than by second-rate morality, and was content that we agreed in that. “There are things a man must not do to save a Nation,” he had once told me, and when I asked what things, had said, “To cry in public,” and I think it probable that he would have added, if pressed, “To write oratorical or insincere verse.”
O’Leary’s movements and intonations were full of impulse, but John F. Taylor’s voice in private discussion had no emotional quality except in the expression of scorn; if he moved an arm it moved from the shoulder or elbow alone, and when he walked he moved from the waist only, and seemed an automaton, a wooden soldier, as if he had no life that was not dry and abstract. Except at moments of public oratory, he lacked all personality, though when one saw him respectful and gentle with O’Leary, as with some charming woman, one saw that he felt its fascination. In letters, or in painting, it repelled him unless it were harsh and obvious, and, therefore, though his vast erudition included much art and letters, he lacked artistic feeling, and judged everything by the moral sense. He had great ambition, and had he joined some established party, or found some practicable policy, he might have been followed, might have produced even some great effect, but he must have known that in defeat no man would follow him, as they followed O’Leary, as they followed Parnell. His oratory was noble, strange, even beautiful, at moments the greatest I have ever listened to; but, the speech over, where there had been, as it seemed, so little of himself, all coming from beyond himself, we saw precisely as before an ungainly body in unsuitable, badly-fitting clothes, and heard an excited voice speaking ill of this man or that other. We knew that he could never
give us that one price we would accept, that he would never find a practicable policy; that no party would admit, no government negotiate with, a man notorious for a temper, that, if it gave him genius, could at times carry him to the edge of insanity.
Born in some country town, the son of some little watchmaker, he had been a shop assistant, put himself to college and the bar, learned to speak at temperance meetings and Young Ireland societies, and was now a Queen’s Counsel famous for his defence of country criminals, whose cases had seemed hopeless — Taylor’s boys, their neighbours called them or they called themselves. He had shaped his style and his imagination from Carlyle, the chief inspirer of self-educated men in the ‘eighties and early ‘nineties. “I prefer Emerson’s Oversoul,” the Condalkin cobbler said to me, “but I always read Carlyle when I am wild with the neighbours”; but he used his master’s style, as Mitchell had done before, to abase what his master loved, to exalt what his master scorned. His historical erudition seemed as vast as that of York Powell, but his interests were not Powell’s, for he had no picture before the mind’s eye, and had but one object — a plea of not guilty — entered in his country’s name before a jury which he believed to be packed. O’Leary cared nothing for his country’s glory, its individuality alone seemed important in his eyes; he was like some man, who serves a woman all his life without asking whether she be good or bad, wise or foolish; but Taylor cared for nothing else; he was so much O’Leary’s disciple that he would say in conversation, “We are demoralised, what case for change if we are not?” for O’Leary admitted no ground for reform outside the moral life, but when he spoke to the great plea he would make no admission. He spoke to it in the most obscure places, in little halls in back streets where the white-washed walls are foul with grease from many heads, before some audience of medical students or of shop assistants, for he was like a man under a curse, compelled to hide his genius, and compelled to show in conspicuous places his ill judgment and his temper.
His distaste for myself, broken by occasional tolerance, in so far as it was not distaste for an imagination that seemed to him aesthetic rather than ethical, was because I had published Irish folk-lore in English reviews to the discredit, as he thought, of the Irish peasantry, and because, England within earshot, I found fault with the Young Ireland prose and poetry. He would have hated The Playboy of the Western World, and his death a little before its performance was fortunate for Synge and myself. His articles are nothing, and his one historical work, a life of Hugh O’Neill, is almost nothing, lacking the living voice; and now, though a most formidable man, he is forgotten, but for the fading memory of a few friends, and for what an enemy has written here and elsewhere. Did not Leonardo da Vinci warn the imaginative man against pre-occupation with arts that cannot survive his death?
VI
When Carleton was dying in 1870, he said there would be nothing more about Irish Literature for twenty years, and his words were fulfilled, for the land war had filled Ireland with its bitterness; but imagination had begun to stir again. I had the same confidence in the future that Lady Gregory and I had eight or nine years later, when we founded an Irish Theatre, though there were neither, as it seemed, plays or players. There were already a few known men to start my popular series, and to keep it popular until the men, whose names I did not know, had learnt to express themselves. I had met Dr. Douglas Hyde when I lived in Dublin, and he was still an undergraduate. I have a memory of meeting in college rooms for the first time a very dark young man, who filled me with surprise, partly because he had pushed a snuffbox towards me, and partly because there was something about his vague serious eyes, as in his high cheek bones, that suggested a different civilization, a different race. I had set him down as a peasant, and wondered what brought him to college, and to a Protestant college, but somebody explained that he belonged to some branch of the Hydes of Castle Hyde, and that he had a Protestant Rector for father. He had much frequented the company of old countrymen, and had so acquired the Irish language, and his taste for snuff, and for moderate quantities of a detestable species of illegal whiskey distilled from the potato by certain of his neighbours. He had already — though intellectual Dublin knew nothing of it — considerable popularity as a Gaelic poet, mowers and reapers singing his songs from Donegal to Kerry. Years afterwards I was to stand at his side and listen to Galway mowers singing his Gaelic words without knowing whose words they sang. It is so in India, where peasants sing the words of the great poet of Bengal without knowing whose words they sing, and it must often be so where the old imaginative folk life is undisturbed, and it is so amongst schoolboys who hand their story books to one another without looking at the title page to read the author’s name. Here and there, however, the peasants had not lost the habit of Gaelic criticism, picked up, perhaps, from the poets who took refuge among them after the ruin of the great Catholic families, from men like that O’Rahilly, who cries in a translation from the Gaelic that is itself a masterpiece of concentrated passion —
“The periwinkle and the tough dog-fish
Towards evening time have got into my dish.”
An old rascal was kept in food and whiskey for a fortnight by some Connaught village under the belief that he was Craoibhin Aoibhin, “the pleasant little branch,” as Doctor Hyde signed himself in the newspapers where the villagers had found his songs. The impostor’s thirst only strengthened belief in his genius, for the Gaelic song-writers have had the infirmities of Robert Burns, “It is not the drink but the company,” one of the last has sung. Since that first meeting Doctor Hyde and I had corresponded, and he had sent me in manuscript the best tale in my Faery and Folk Tales, and I think I had something to do with the London publication of his Beside the Fire, a book written in the beautiful English of Connaught, which is Gaelic in idiom and Tudor in vocabulary, and indeed, the first book to use it in the expression of emotion and romance, for Carleton and his school had turned it into farce. Henley had praised him, and York Powell had said, “If he goes on as he has begun, he will be the greatest folk-loreist who has ever lived”; and I know no first book of verse of our time that is at once so romantic and so concrete as his Gaelic Abhla de’n Craoibh; but in a few years Dublin was to laugh him, or rail him, out of his genius. He had no critical capacity, having indeed for certain years the uncritical folk-genius, as no educated Irish or Englishman has ever had it, writing out of an imitative sympathy like that of a child catching a tune and leaving it to chance to call the tune; and the failure of our first attempt to create a modern Irish literature permitted the ruin of that genius. He was to create a great popular movement, far more important in its practical results than any movement I could have made, no matter what my luck, but, being neither quarrelsome nor vain, he will not be angry if I say — for the sake of those who come after us — that I mourn for the “greatest folk-loreist who ever lived,” and for the great poet who died in his youth. The Harps and Pepperpots got him and the Harps and Pepperpots kept him till he wrote in our common English — “It must be either English or Irish,” said some patriotic editor, Young Ireland practice in his head — that needs such sifting that he who would write it vigorously must write it like a learned language, and took for his model the newspaper upon his breakfast table, and became for no base reason beloved by multitudes who should never have heard his name till their schoolmasters showed it upon his tomb. That very incapacity for criticism made him the cajoler of crowds, and of individual men and women; “He should not be in the world at all,” said one admiring elderly woman, “or doing the world’s work”; and for certain years young Irish women were to display his pseudonym, “Craoibhin Aoibhin,” in gilt letters upon their hat bands.
“Dear Craoibhin Aoibhin,......impart to us,
We’ll keep the secret, a new trick to please;
Is there a bridle for this Proteus
That turns and changes like his draughty seas,
Or is there none, most popular of men,
But, when they mock us, that we mo
ck again?”
VII
Standish O’Grady, upon the other hand, was at once all passion and all judgment. And yet those who knew him better than I assured me he could find quarrel in a straw; and I did know that he had quarrelled a few years back with Jack Nettleship. Nettleship’s account had been, “My mother cannot endure the God of the Old Testament, but likes Jesus Christ; whereas I like the God of the Old Testament, and cannot endure Jesus Christ; and we have got into the way of quarrelling about it at lunch; and once, when O’Grady lunched with us, he said it was the most disgraceful spectacle he had ever seen, and walked out.” Indeed, I wanted him among my writers, because of his quarrels, for, having much passion and little rancour, the more he quarrelled, the nobler, the more patched with metaphor, the more musical his style became, and if he were in his turn attacked, he knew a trick of speech that made us murmur, “We do it wrong, being so majestical, to offer it the show of violence.” Sometimes he quarrelled most where he loved most. A Unionist in politics, a leader-writer on The Daily Express, the most Conservative paper in Ireland, hater of every form of democracy, he had given all his heart to the smaller Irish landowners, to whom he belonged, and with whom his childhood had been spent, and for them he wrote his books, and would soon rage over their failings in certain famous passages that many men would repeat to themselves like poets’ rhymes. All round us people talked or wrote for victory’s sake, and were hated for their victories — but here was a man whose rage was a swan-song over all that he had held most dear, and to whom for that very reason every Irish imaginative writer owed a portion of his soul. In his unfinished History of Ireland he had made the old Irish heroes, Fion, and Oisin, and Cuchullan, alive again, taking them, for I think he knew no Gaelic, from the dry pages of O’Curry and his school, and condensing and arranging, as he thought Homer would have arranged and condensed. Lady Gregory has told the same tales, but keeping closer to the Gaelic text, and with greater powers of arrangement and a more original style, but O’Grady was the first, and we had read him in our ‘teens. I think that, had I succeeded, a popular audience could have changed him little, and that his genius would have stayed, as it had been shaped by his youth in some provincial society, and that to the end he would have shown his best in occasional thrusts and parries. But I do think that if, instead of that one admirable little book The Bog of Stars, we had got all his histories and imaginative works into the hands of our young men, he might have brought the imagination of Ireland nearer the Image and the honeycomb.