Ideas of Good and Evil. W. B. YeatsЧитать онлайн книгу.
and images whose ‘ancestors were stout and wise,’ ‘anigh to Paradise’ ‘ere yet men knew the gift of corn.’ It may be that we know as little of their descent as men knew of ‘the man born to be a king’ when they found him in that cradle marked with the red lion crest, and yet we know somewhere in the heart that they have been sung in temples, in ladies’ chambers, and our nerves quiver with a recognition they were shaped to by a thousand emotions. If men did not remember or half remember impossible things, and, it may be, if the worship of sun and moon had not left a faint reverence behind it, what Aran fisher-girl would sing—
‘It is late last night the dog was speaking of you; the snipe was speaking of you in her deep marsh. It is you are the lonely bird throughout the woods; and that you may be without a mate until you find me.
‘You promised me and you said a lie to me, that you would be before me where the sheep are flocked. I gave a whistle and three hundred cries to you; and I found nothing there but a bleating lamb.
‘You promised me a thing that was hard for you, a ship of gold under a silver mast; twelve towns and a market in all of them, and a fine white court by the side of the sea.
‘You promised me a thing that is not possible; that you would give me gloves of the skin of a fish; that you would give me shoes of the skin of a bird, and a suit of the dearest silk in Ireland.
‘My mother said to me not to be talking with you, to-day or to-morrow or on Sunday. It was a bad time she took for telling me that, it was shutting the door after the house was robbed. …
‘You have taken the east from me, you have taken the west from me, you have taken what is before me and what is behind me; you have taken the moon, you have taken the sun from me, and my fear is great you have taken God from me.’
The Gael of the Scottish islands could not sing his beautiful song over a bride, had he not a memory of the belief that Christ was the only man who measured six feet and not a little more or less, and was perfectly shaped in all other ways, and if he did not remember old symbolical observances—
I bathe thy palms
In showers of wine,
In the cleansing fire,
In the juice of raspberries,
In the milk of honey.
·····
Thou art the joy of all joyous things,
Thou art the light of the beam of the sun,
Thou art the door of the chief of hospitality,
Thou art the surpassing pilot star,
Thou art the step of the deer of the hill,
Thou art the step of the horse of the plain,
Thou art the grace of the sun rising,
Thou art the loveliness of all lovely desires.
The lovely likeness of the Lord
Is in thy pure face,
The loveliest likeness that was upon earth.
I soon learned to cast away one other illusion of ‘popular poetry.’ I learned from the people themselves, before I learned it from any book, that they cannot separate the idea of an art or a craft from the idea of a cult with ancient technicalities and mysteries. They can hardly separate mere learning from witchcraft, and are fond of words and verses that keep half their secret to themselves. Indeed, it is certain that before the counting-house had created a new class and a new art without breeding and without ancestry, and set this art and this class between the hut and the castle, and between the hut and the cloister, the art of the people was as closely mingled with the art of the coteries as was the speech of the people that delighted in rhythmical animation, in idiom, in images, in words full of far-off suggestion, with the unchanging speech of the poets.
Now I see a new generation in Ireland which discusses Irish literature and history in Young Ireland societies, and societies with newer names, and there are far more than when I was a boy who would make verses for the people. They have the help, too, of a vigorous journalism, and this journalism sometimes urges them to desire the direct logic, the clear rhetoric, of ‘popular poetry.’ It sees that Ireland has no cultivated minority, and it does not see, though it would cast out all English things, that its literary ideal belongs more to England than to other countries. I have hope that the new writers will not fall into its illusion, for they write in Irish, and for a people the counting-house has not made forgetful. Among the seven or eight hundred thousand who have had Irish from the cradle, there is, perhaps, nobody who has not enough of the unwritten tradition to know good verses from bad ones, if he have enough mother-wit. Among all that speak English in Australia, in America, in Great Britain, are there many more than the ten thousand the prophet saw, who have enough of the written tradition education has set in room of the unwritten to know good verses from bad ones, even though their mother-wit has made them Ministers of the Crown or what you will? Nor can things be better till that ten thousand have gone hither and thither to preach their faith that ‘the imagination is the man himself,’ and that the world as imagination sees it is the durable world, and have won men as did the disciples of Him who—
His seventy disciples sent
Against religion and government.
1901.
SPEAKING TO THE PSALTERY
I
I have always known that there was something I disliked about singing, and I naturally dislike print and paper, but now at last I understand why, for I have found something better. I have just heard a poem spoken with so delicate a sense of its rhythm, with so perfect a respect for its meaning, that if I were a wise man and could persuade a few people to learn the art I would never open a book of verses again. A friend, who was here a few minutes ago, has sat with a beautiful stringed instrument upon her knee, her fingers passing over the strings, and has spoken to me some verses from Shelley’s Skylark and Sir Ector’s lamentation over the dead Launcelot out of the Morte d’Arthur and some of my own poems. Wherever the rhythm was most delicate, wherever the emotion was most ecstatic, her art was the most beautiful, and yet, although she sometimes spoke to a little tune, it was never singing, as we sing to-day, never anything but speech. A singing note, a word chanted as they chant in churches, would have spoiled everything; nor was it reciting, for she spoke to a notation as definite as that of song, using the instrument, which murmured sweetly and faintly, under the spoken sounds, to give her the changing notes. Another speaker could have repeated all her effects, except those which came from her own beautiful voice that would have given her fame if the only art that gives the speaking voice its perfect opportunity were as well known among us as it was known in the ancient world.
II
Since I was a boy I have always longed to hear poems spoken to a harp, as I imagined Homer to have spoken his, for it is not natural to enjoy an art only when one is by oneself. Whenever one finds a fine verse one wants to read it to somebody, and it would be much less trouble and much pleasanter if we could all listen, friend by friend, lover by beloved. Images used to rise up before me, as I am sure they have arisen before nearly everybody else who cares for poetry, of wild-eyed men speaking harmoniously to murmuring wires while audiences in many-coloured robes listened, hushed and excited. Whenever I spoke of my desire to anybody they said I should write for music, but when I heard anything sung I did not hear the words, or if I did their natural pronunciation was altered and their natural music was altered, or it was drowned in another music which