by W. B. Yeats
As air under a wing, can give birds’ wit.
In after time they will speak much of me
And speak but phantasy. Recall the year
When our beloved Caliph put to death
His Vizir Jaffer for an unknown reason;
‘If but the shirt upon my body knew it
I’d tear it off and throw it in the fire.’
That speech was all that the town knew, but he
Seemed for a while to have grown young again;
Seemed so on purpose, muttered Jaffer’s friends,
That none might know that he was conscience struck –
But that’s a traitor’s thought. Enough for me
That in the early summer of the year
The mightiest of the princes of the world
Came to the least considered of his courtiers;
Sat down upon the fountain’s marble edge
One hand amid the goldfish in the pool;
And thereupon a colloquy took place
That I commend to all the chroniclers
To show how violent great hearts can lose
Their bitterness and find the honeycomb.
‘I have brought a slender bride into the house;
You know the saying “Change the bride with Spring”,
And she and I, being sunk in happiness,
Cannot endure to think you tread these paths,
When evening stirs the jasmine, and yet
Are brideless.’
‘I am falling into years.’
‘But such as you and I do not seem old
Like men who live by habit. Every day
I ride with falcon to the river’s edge
Or carry the ringed mail upon my back,
Or court a woman; neither enemy,
Game-bird, nor woman does the same thing twice;
And so a hunter carries in the eye
A mimicry of youth. Can poet’s thought
That springs from body and in body falls
Like this pure jet, now lost amid blue sky
Now bathing lily leaf and fishes’ scale,
Be mimicry?’
‘What matter if our souls
Are nearer to the surface of the body
Than souls that start no game and turn no rhyme!
The soul’s own youth and not the body’s youth
Shows through our lineaments. My candle’s bright,
My lantern is too loyal not to show
That it was made in your great father’s reign.’
‘And yet the jasmine season warms our blood.’
‘Great prince, forgive the freedom of my speech;
You think that love has seasons, and you think
That if the spring bear off what the spring gave
The heart need suffer no defeat; but I
Who have accepted the Byzantine faith,
That seems unnatural to Arabian minds,
Think when I choose a bride I choose for ever;
And if her eye should not grow bright for mine
Or brighten only for some younger eye,
My heart could never turn from daily ruin,
Nor find a remedy.’
‘But what if I
Have lit upon a woman, who so shares
Your thirst for those old crabbed mysteries,
So strains to look beyond our life, an eye
That never knew that strain would scarce seem bright,
And yet herself can seem youth’s very fountain,
Being all brimmed with life.’
‘Were it but true
I would have found the best that life can give,
Companionship in those mysterious things
That make a man’s soul or a woman’s soul
Itself and not some other soul.’
‘That love
Must needs be in this life and in what follows
Unchanging and at peace, and it is right
Every philosopher should praise that love.
But I being none can praise its opposite.
It makes my passion stronger but to think
Like passion stirs the peacock and his mate,
The wild stag and the doe; that mouth to mouth
Is a man’s mockery of the changeless soul.’
And thereupon his bounty gave what now
Can shake more blossom from autumnal chill
Than all my bursting springtime knew. A girl
Perched in some window of her mother’s house
Had watched my daily passage to and fro;
Had heard impossible history of my past;
Imagined some impossible history
Lived at my side; thought time’s disfiguring touch
Gave but more reason for a woman’s care.
Yet was it love of me, or was it love
Of the stark mystery that has dazed my sight,
Perplexed her phantasy and planned her care?
Or did the torchlight of that mystery
Pick out my features in such light and shade
Two contemplating passions chose one theme
Through sheer bewilderment? She had not paced
The garden paths, nor counted up the rooms,
Before she had spread a book upon her knees
And asked about the pictures or the text;
And often those first days I saw her stare
On old dry writing in a learned tongue,
On old dry faggots that could never please
The extravagance of spring; or move a hand
As if that writing or the figured page
Were some dear cheek.
Upon a moonless night
I sat where I could watch her sleeping form,
And wrote by candle-light; but her form moved,
And fearing that my light disturbed her sleep
I rose that I might screen it with a cloth.
I heard her voice, ‘Turn that I may expound
What’s bowed your shoulder and made pale your cheek’;
And saw her sitting upright on the bed;
Or was it she that spoke or some great Djinn?
I say that a Djinn spoke. A live-long hour
She seemed the learned man and I the child;
Truths without father came, truths that no book
Of all the uncounted books that I have read,
Nor thought out of her mind or mine begot,
Self-born, high-born, and solitary truths,
Those terrible implacable straight lines
Drawn through the wandering vegetative dream,
Even those truths that when my bones are dust
Must drive the Arabian host.
The voice grew still,
And she lay down upon her bed and slept,
But woke at the first gleam of day, rose up
And swept the house and sang about her work
In childish ignorance of all that passed.
A dozen nights of natural sleep, and then
When the full moon swam to its greatest height
She rose, and with her eyes shut fast in sleep
Walked through the house. Unnoticed and unfelt
I wrapped her in a heavy hooded cloak, and she,
Half running, dropped at the first ridge of the desert
And there marked out those emblems on the sand
That day by day I study and marvel at,
With her white finger. I led her home asleep
And once again she rose and swept the house
In childish ignorance of all that passed.
Even to-day, after some seven years
When maybe thrice in every moon her mouth
Murmured the wisdom of the desert Djinns,
She keeps that ignorance, nor has she now
That first unnatural interest in my books.
It seems enough that I am there; and yet
Old fellow student, whose most patient ear
Heard all the anxiety of my passionate
youth,
It seems I must buy knowledge with my peace.
What if she lose her ignorance and so
Dream that I love her only for the voice,
That every gift and every word of praise
Is but a payment for that midnight voice
That is to age what milk is to a child!
Were she to lose her love, because she had lost
Her confidence in mine, or even lose
Its first simplicity, love, voice and all,
All my fine feathers would be plucked away
And I left shivering. The voice has drawn
A quality of wisdom from her love’s
Particular quality. The signs and shapes;
All those abstractions that you fancied were
From the great treatise of Parmenides;
All, all those gyres and cubes and midnight things
Are but a new expression of her body
Drunk with the bitter sweetness of her youth.
And now my utmost mystery is out.
A woman’s beauty is a storm-tossed banner;
Under it wisdom stands, and I alone –
Of all Arabia’s lovers I alone –
Nor dazzled by the embroidery, nor lost
In the confusion of its night-dark folds,
Can hear the armed man speak.
1923
All Souls’ Night
(An Epilogue to ‘A Vision’)
Midnight has come and the great Christ Church Bell,
And many a lesser bell, sound through the room;
And it is All Souls’ Night,
And two long glasses brimmed with muscatel
Bubble upon the table. A ghost may come;
For it is a ghost’s right,
His element is so fine
Being sharpened by his death,
To drink from the wine-breath
While our gross palates drink from the whole wine.
I need some mind that, if the cannon sound
From every quarter of the world, can stay
Wound in mind’s pondering,
As mummies in the mummy-cloth are wound;
Because I have a marvellous thing to say,
A certain marvellous thing
None but the living mock,
Though not for sober ear;
It may be all that hear
Should laugh and weep an hour upon the clock.
H—’s the first I call. He loved strange thought
And knew that sweet extremity of pride
That’s called platonic love,
And that to such a pitch of passion wrought
Nothing could bring him, when his lady died,
Anodyne for his love.
Words were but wasted breath;
One dear hope had he:
The inclemency
Of that or the next winter would be death.
Two thoughts were so mixed up I could not tell
Whether of her or God he thought the most,
But think that his mind’s eye,
When upward turned, on one sole image fell;
And that a slight companionable ghost,
Wild with divinity,
Had so lit up the whole
Immense miraculous house,
The Bible promised us,
It seemed a gold-fish swimming in a bowl.
On Florence Emery I call the next,
Who finding the first wrinkles on a face
Admired and beautiful,
And knowing that the future would be vexed
With ’minished beauty, multiplied commonplace,
Preferred to teach a school,
Away from neighbour or friend
Among dark skins, and there
Permit foul years to wear
Hidden from eyesight to the unnoticed end.
Before that end much had she ravelled out
From a discourse in figurative speech
By some learned Indian
On the soul’s journey. How it is whirled about,
Wherever the orbit of the moon can reach,
Until it plunge into the sun;
And there, free and yet fast
Being both Chance and Choice,
Forget its broken toys
And sink into its own delight at last.
And I call up MacGregor from the grave,
For in my first hard springtime we were friends,
Although of late estranged.
I thought him half a lunatic, half knave,
And told him so, but friendship never ends;
And what if mind seem changed,
And it seem changed with the mind,
When thoughts rise up unbid
On generous things that he did
And I grow half contented to be blind.
He had much industry at setting out,
Much boisterous courage, before loneliness
Had driven him crazed;
For meditations upon unknown thought
Make human intercourse grow less and less;
They are neither paid nor praised.
But he’d object to the host,
The glass because my glass;
A ghost-lover he was
And may have grown more arrogant being a ghost.
But names are nothing. What matter who it be,
So that his elements have grown so fine
The fume of muscatel
Can give his sharpened palate ecstasy
No living man can drink from the whole wine.
I have mummy truths to tell
Whereat the living mock,
Though not for sober ear,
For maybe all that hear
Should laugh and weep an hour upon the clock.
Such thought – such thought have I that hold it tight
Till meditation master all its parts,
Nothing can stay my glance
Until that glance run in the world’s despite
To where the damned have howled away their hearts,
And where the blessed dance;
Such thought, that in it bound
I need no other thing
Wound in mind’s wandering,
As mummies in the mummy-cloth are wound.
Notes
Sailing to Byzantium, STANZA IV
I have read somewhere that in the Emperor’s palace at Byzantium was a tree made of gold and silver, and artificial birds that sang.
The Tower, PART II
The persons mentioned are associated by legend, story and tradition with the neighbourhood of Thoor Ballylee or Ballylee Castle, where the poem was written. Mrs French lived at Peterswell in the eighteenth century and was related to Sir Jonah Barrington, who described the incident of the ear and the trouble that came of it. The peasant beauty and the blind poet are Mary Hynes and Raftery, and the incident of the man drowned in Cloone Bog is recorded in my Celtic Twilight. Hanrahan’s pursuit of the phantom hare and hounds is from my Stories of Red Hanrahan. The ghosts have been seen at their game of dice in what is now my bedroom, and the old bankrupt man lived about a hundred years ago. According to one legend he could only leave the Castle upon a Sunday because of his creditors, and according to another he hid in the secret passage.
The Tower, PART III
In the passage about the Swan I have unconsciously echoed one of the loveliest lyrics of our time – Mr Sturge Moore’s ‘Dying Swan’. I often recited it during an American lecturing tour, which explains the theft.
The Dying Swan
O silver-throated Swan
Struck, struck! A golden dart
Clean through thy breast has gone
Home to thy heart.
Thrill, thrill, O silver throat!
O silver trumpet, pour
Love for defiance back
On him who smote!
And brim, brim o’er
With love; and ruby-dye thy track
Down thy last living reach
&n
bsp; Of river, sail the golden light –
Enter the sun’s heart – even teach,
O wondrous-gifted pain, teach thou
The God to love, let him learn how!
When I wrote the lines about Plato and Plotinus I forgot that it is something in our own eyes that makes us see them as all transcendence. Has not Plotinus written: ‘Let every soul recall, then, at the outset the truth that soul is the author of all living things, that it has breathed the life into them all, whatever is nourished by earth and sea, all the creatures of the air, the divine stars in the sky; it is the maker of the sun; itself formed and ordered this vast heaven and conducts all that rhythmic motion – and it is a principle distinct from all these to which it gives law and movement and life, and it must of necessity be more honourable than they, for they gather or dissolve as soul brings them life or abandons them, but soul, since it never can abandon itself, is of eternal being.’
Meditations in Time of Civil War
These poems were written at Thoor Ballylee in 1922, during the civil war. Before they were finished the Republicans blew up our ‘ancient bridge’ one midnight. They forbade us to leave the house, but were otherwise polite, even saying at last ‘Goodnight, thank you’ as though we had given them the bridge.
SECTION SIX
In the West of Ireland we call a starling a stare, and during the civil war one built in a hole in the masonry by my bedroom window.
SECTION SEVEN, STANZA II
The cry ‘Vengeance on the murderers of Jacques Molay’, Grand Master of the Templars, seems to me fit symbol for those who labour from hatred, and so for sterility in various kinds. It is said to have been incorporated in the ritual of certain Masonic societies of the eighteenth century, and to have fed class-hatred.
SECTION SEVEN, STANZA IV
I have a ring with a hawk and a butterfly upon it, to symbolise the straight road of logic, and so of mechanism, and the crooked road of intuition: ‘For wisdom is a butterfly and not a gloomy bird of prey’.
Nineteen Hundred and Nineteen
SECTION SIX
The country people see at times certain apparitions whom they name now ‘fallen angels’, now ‘ancient inhabitants of the country’, and describe as riding at whiles ‘with flowers upon the heads of the horses’. I have assumed in the sixth poem that these horsemen, now that the times worsen, give way to worse. My last symbol, Robert Artisson, was an evil spirit much run after in Kilkenny at the start of the fourteenth century. Are not those who travel in the whirling dust also in the Platonic Year?