by W. B. Yeats
Once when I met him in the street in his Highland clothes, with several knives in his stocking, he said, “When I am dressed like this I feel like a walking flame,” and I think that everything he did was but an attempt to feel like a walking flame. Yet at heart he was, I think, gentle, and perhaps even a little timid. He had some impediment in his nose that gave him a great deal of trouble, and it could have been removed had he not shrunk from the slight operation; and once when he was left in a mouse-infested flat with some live traps, he collected his captives into a large birdcage, and to avoid the necessity of their drowning, fed them there for weeks. Being a self-educated, un-scholarly, though learned man, he was bound to express the fundamental antithesis in the most crude form, and being arrogant, to prevent as far as possible that alternation between the two natures which is, it may be, necessary to sanity. When the nature turns to its spiritual opposite alone there can be no alternation, but what nature is pure enough for that.
I see Paris in the Eighteen-nineties as a number of events separated from one another, and without cause or consequence, without lot or part in the logical structure of my life; I can often as little find their dates as I can those of events in my early childhood. William Sharp, who came to see me there, may have come in 1895, or on some visit four or five years later, but certainly I was in an hotel in the Boulevard Raspail. When he stood up to go he said, “What is that?” pointing to a geometrical form painted upon a little piece of cardboard that lay upon my window sill. And then before I could answer, looked out of the window saying, “There is a funeral passing.” I said, “That is curious, as the Death symbol is painted upon the card.” I did not look, but I am sure there was no funeral. A few days later he came back and said, “I have been very ill; you must never allow me to see that symbol again.” He did not seem anxious to be questioned, but years later he said, “I will now tell you what happened in Paris. I had two rooms at my hotel, a front sitting-room and a bedroom leading out of it. As I passed the threshold of the sitting-room, I saw a woman standing at the bureau writing, and presently she went into my bedroom. I thought somebody had got into the wrong room by mistake, but when I went to the bureau I saw the sheet of paper she had seemed to write upon, and there was no writing upon it. I went into my bed-room and I found nobody, but as there was a door from the bedroom on to the stairs I went down the stairs to see if she had gone that way. When I got out into the street I saw her just turning a corner, but when I turned the corner there was nobody there, and then I saw her at another corner. Constantly seeing her and losing her like that I followed till I came to the Seine, and there I saw her standing at an opening in the wall, looking down into the river. Then she vanished, and I cannot tell why, but I went to the opening in the wall and stood there, just as she had stood, taking just the same attitude. Then I thought I was in Scotland, and that I heard a sheep bell. After that I must have lost consciousness, for I knew nothing till I found myself lying on my back, dripping wet, and people standing all round. I had thrown myself into the Seine.”
I did not believe him, and not because I thought the story impossible, for I knew he had a susceptibility beyond that of any one I had ever known, to symbolic or telepathic influence, but because he never told one anything that was true; the facts of life disturbed him and were forgotten. The story had been created by the influence but it had remained a reverie, though he may in the course of years have come to believe that it happened as an event. The affectionate husband of his admiring and devoted wife, he had created an imaginary beloved, had attributed to her the authorship of all his books that had any talent, and though habitually a sober man, I have known him to get drunk, and at the height of his intoxication when most men speak the truth, to attribute his state to remorse for having been unfaithful to Fiona Macleod.
Paul Verlaine alternated between the two halves of his nature with so little apparent resistance that he seemed like a bad child, though to read his sacred poems is to remember perhaps that the Holy Infant shared His first home with the beasts. In what month was it that I received a note inviting me to “coffee and cigarettes plentifully,” and signed “Yours quite cheerfully, Paul Verlaine?” I found him at the top of a tenement house in the Rue St. Jacques, sitting in an easy chair, his bad leg swaddled in many bandages. He asked me, speaking in English, if I knew Paris well, and added, pointing to his leg, that it had scorched his leg for he know it “well, too well” and “lived in it like a fly in a pot of marmalade.” He took up an English dictionary, one of the few books in the room, and began searching for the name of his disease, selecting after a long search and with, as I understood, only comparative accuracy “Erysipelas.” Meanwhile his homely, middle-aged mistress made the coffee and found the cigarettes; it was obviously she who had given the room its character; her canaries in several cages hanging in the window, and her sentimental lithographs nailed here and there among the nude drawings and newspaper caricatures of her lover as various kinds of monkey, which he had pinned upon the wall. A slovenly, ragged man came in, his trousers belted with a piece of rope and an opera hat upon his head. She drew a box over to the fire, and he sat down, now holding the opera hat upon his knees, and I think he must have acquired it very lately for he kept constantly closing and opening it. Verlaine introduced him by saying, “He is a poor man, but a good fellow, and is so like Louis XI to look at that we call him Louis the XIth.” I remember that Verlaine talked of Victor Hugo who was “a supreme poet, but a volcano of mud as well as of flame,” and of Villiers de L’Isle Adam who was “exalté” and wrote excellent French; and of In Memoriam, which he had tried to translate and could not. “Tennyson is too noble, too Anglais; when he should have been brokenhearted, he had many reminiscences.”
At Verlaine’s burial, but a few months after, his mistress quarrelled with a publisher at the graveside as to who owned the sheet by which the body had been covered, and Louis XI stole fourteen umbrellas that he found leaning against a tree in the Cemetery.
XIX
I am certain of one date, for I have gone to much trouble to get it right. I met John Synge for the first time in the Autumn of 1896, when I was one and thirty, and he four and twenty. I was at the Hotel Corneille instead of my usual lodging, and why I cannot remember for I thought it expensive. Synge’s biographer says that you boarded there for a pound a week, but I was accustomed to cook my own breakfast, and dine at an anarchist restaurant in the Boulevard S. Jacques for little over a shilling. Some one, whose name I forget, told me there was a poor Irishman at the top of the house, and presently introduced us. Synge had come lately from Italy, and had played his fiddle to peasants in the Black Forest; six months of travel upon fifty pounds; and was now reading French literature and writing morbid and melancholy verse. He told me that he had learned Irish at Trinity College, so I urged him to go to the Aran Islands and find a life that had never been expressed in literature, instead of a life where all had been expressed. I did not divine his genius, but I felt he needed something to take him out of his morbidity and melancholy. Perhaps I would have given the same advice to any young Irish writer who knew Irish, for I had been that summer upon Inishmaan and Inishmore, and was full of the subject. My friends and I had landed from a fishing boat to find ourselves among a group of islanders, one of whom said he would bring us to the oldest man upon Inishmaan. This old man, speaking very slowly, but with laughing eyes, had said, “If any gentleman has done a crime, we’ll hide him. There was a gentleman that killed his father, and I had him in my own house six months till he got away to America.”
From that on I saw much of Synge, and brought him to Maude Gonne’s, under whose persuasion perhaps, he joined the “Young Ireland Society of Paris,” the name we gave to half a dozen Parisian Irish, signed, but resigned after a few months because “it wanted to stir up Continental nations against England, and England will never give us freedom until she feels she is safe,” the one political sentence I ever heard him speak. Over a year was to pass before he took my advice a
nd settled for a while in an Aran cottage, and became happy, having escaped at last, as he wrote, “from the squalor of the poor and the nullity of the rich.” I almost forget the prose and verse he showed me in Paris, though I read it all through again when after his death I decided, at his written request, what was to be published and what not. Indeed, I have but a vague impression, as of a man trying to look out of a window and blurring all that he sees by breathing upon the window. According to my Lunar parable, he was a man of the twenty-third Phase, a man whose subjective lives — for a constant return to our life is a part of my dream — were over, who must not pursue an image, but fly from it, all that subjective dreaming, that had once been power and joy, now corrupting within him. He had to take the first plunge into the world beyond himself, the first plunge away from himself that is always pure technique, the delight in doing, not because one would or should, but merely because one can do.
He once said to me, “a man has to bring up his family and be as virtuous as is compatible with so doing, and if he does more than that he is a puritan; a dramatist has to express his subject and to find as much beauty as is compatible with that, and if he does more he is an aesthete,” that is to say, he was consciously objective. Whenever he tried to write drama without dialect he wrote badly, and he made several attempts, because only through dialect could he escape self-expression, see all that he did from without, allow his intellect to judge the images of his mind as if they had been created by some other mind. His objectivity was, however, technical only, for in those images paraded all the desires of his heart. He was timid, too shy for general conversation, an invalid and full of moral scruple, and he was to create now some ranting braggadocio, now some tipsy hag full of poetical speech, and now some young man or girl full of the most abounding health. He never spoke an unkind word, had admirable manners, and yet his art was to fill the streets with rioters, and to bring upon his dearest friends enemies that may last their lifetime.
No mind can engender till divided into two, but that of a Keats or a Shelley falls into an intellectual part that follows, and a hidden emotional flying image, whereas in a mind like that of Synge the emotional part is dreaded and stagnant, while the intellectual part is a clear mirror-like technical achievement.
But in writing of Synge I have run far ahead, for in 1896 he was but one picture among many. I am often astonished when I think that we can meet unmoved some person, or pass some house, that in later years is to bear a chief part in our life. Should there not be some flutter of the nerve or stopping of the heart like that Macgregor experienced at the first meeting with a phantom?
XX
Many pictures come before me without date or order. I am walking somewhere near the Luxembourg Gardens when Synge, who seldom generalises and only after much thought, says, “There are three things any two of which have often come together but never all three; ecstasy, asceticism, austerity; I wish to bring all three together.”
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I notice that Macgregor considers William Sharp vague and sentimental, while Sharp is repelled by Macgregor’s hardness and arrogance. William Sharp met Macgregor in the Louvre, and said, “No doubt considering your studies you live upon milk and fruit.” And Macgregor replied, “No, not exactly milk and fruit, but very nearly so;” and now Sharp has lunched with Macgregor and been given nothing but brandy and radishes.
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Macgregor is much troubled by ladies who seek spiritual advice, and one has called to ask his help against phantoms who have the appearance of decayed corpses, and try to get into bed with her at night. He has driven her away with one furious sentence, “Very bad taste on both sides.”
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I am sitting in a Café with two French Americans, one in the morning, while we are talking wildly, and some are dancing, there is a tap at the shuttered window; we open it and three ladies enter, the wife of a man of letters, who thought to find no one but a confederate, and her husband’s two young sisters whom she has brought secretly to some disreputable dance. She is very confused at seeing us, but as she looks from one to another understands that we have taken some drug and laughs; caught in our dream we know vaguely that she is scandalous according to our code and to all codes, but smile at her benevolently and laugh.
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I am at Stuart Merrill’s, and I meet there a young Jewish Persian scholar. He has a large gold ring, seemingly very rough, made by some amateur, and he shows me that it has shaped itself to his finger, and says, “That is because it contains no alloy — it is alchemical gold.” I ask who made the gold, and he says a certain Rabbi, and begins to talk of the Rabbi’s miracles. We do not question him — perhaps it is true — perhaps he has imagined at all — we are inclined to accept every historical belief once more.
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I am sitting in a Cafe with two French Americans, a German poet Douchenday, and a silent man whom I discover to be Strindberg, and who is looking for the Philosopher’s Stone. The French American reads out a manifesto he is about to issue to the Latin Quarter; it proposes to establish a communistic colony of artists in Virginia, and there is a footnote to explain why he selects Virginia, “Art has never flourished twice in the same place. Art has never flourished in Virginia.”
Douchenday, who has some reputation as a poet, explains that his poems are without verbs, as the verb is the root of all evil in the world. He wishes for an art where all things are immoveable, as though the clouds should be made of marble. I turn over the page of one of his books which he shows me, and find there a poem in dramatic form, but when I ask if he hopes to have it played he says: — “It could only be played by actors before a black marble wall, with masks in their hands. They must not wear the masks for that would not express my scorn for reality.”
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I go to the first performance of Alfred Jarry’s Ubu Roi, at the Théatre de L’Oeuvre, with the Rhymer who had been so attractive to the girl in the bicycling costume. The audience shake their fists at one another, and the Rhymer whispers to me, “There are often duels after these performances,” and he explains to me what is happening on the stage. The players are supposed to be dolls, toys, marionettes, and now they are all hopping like wooden frogs, and I can see for myself that the chief personage, who is some kind of King, carries for Sceptre a brush of the kind that we use to clean a closet. Feeling bound to support the most spirited party, we have shouted for the play, but that night at the Hotel Corneille I am very sad, for comedy, objectivity, has displayed its growing power once more. I say, “After Stephane Mallarmé, after Paul Verlaine, after Gustave Moreau, after Puvis de Chavannes, after our own verse, after all our subtle colour and nervous rhythm, after the faint mixed tints of Conder, what more is possible? After us the Savage God.”
BOOK V: THE STIRRING OF THE BONES
I
It may have been the Spring of 1897 that Maud Gonne, who was passing through London, told me that for some reason unknown to her, she had failed to get a Dublin authorization for an American lecturing tour. The young Dublin Nationalists planned a monument to Wolfe Tone which, it was hoped, might exceed in bulk and in height that of the too compromised and compromising Daniel O’Connell, and she proposed to raise money for it by these lectures. I had left the Temple and taken two rooms in Bloomsbury, and in Bloomsbury lived important London Nationalists, elderly doctors, who had been medical students during the Fenian movement. So I was able to gather a sufficient committee to pass the necessary resolution. She had no sooner sailed than I found out why the Dublin committee had refused it, or rather put it off by delay and vague promises. A prominent Irish American had been murdered for political reasons, and another Irish American had been tried and acquitted, but was still accused by his political opponents, and the dispute had spread to London and to Ireland, and had there intermixed itself with current politics and gathered new bitterness. My committee, and the majority of the Nationalist Irish Societies thro
ughout England were upon one side, and the Dublin committee and the majority of the Nationalist Societies in Ireland upon the other, and feeling ran high. Maud Gonne had the same friends that I had, and the Dublin committee could not be made to understand that whatever money she collected would go to the movement, and not to her friends and their opponents. It seemed to me that if I accepted the Presidency of the ‘98 Commemoration Association of Great Britain, I might be able to prevent a public quarrel, and so make a great central council possible; and a public quarrel I did prevent, though with little gain perhaps to anybody, for at least one active man assured me that I had taken the heart out of his work, and no gain at all perhaps to the movement, for our central council had commonly to send two organizers or to print two pamphlets, that both parties might be represented when one pamphlet or one organizer had served.
II
It was no business of mine, and that was precisely why I could not keep out of it. Every enterprise that offered, allured just in so far as it was not my business. I still think that in a species of man, wherein I count myself, nothing so much matters as Unity of Being, but if I seek it as Goethe sought, who was not of that species, I but combine in myself, and perhaps as it now seems, looking backward, in others also, incompatibles. Goethe, in whom objectivity and subjectivity were intermixed I hold, as the dark is mixed with the light at the eighteenth Lunar Phase, could but seek it as Wilhelm Meister seeks it intellectually, critically, and through a multitude of deliberately chosen experiences; events and forms of skill gathered as if for a collector’s cabinet; whereas true Unity of Being, where all the nature murmurs in response if but a single note be touched, is found emotionally, instinctively, by the rejection of all experience not of the right quality, and by the limitation of its quantity. Of all this I knew nothing, for I saw the world by the light of what my father had said, speaking about some Frenchman who frequented the dissecting rooms to overcome his dread in the interest of that Unity. My father had mocked, but had not explained why he had mocked, and I, for my unhappiness had felt a shuddering fascination. Nor did I understand as yet how little that Unity, however wisely sought, is possible without a Unity of Culture in class or people that is no longer possible at all.