Ideas of Good and Evil. W. B. YeatsЧитать онлайн книгу.
over two gravestones. Then the vision became broken, but presently he stood in a monk’s habit among men-at-arms in the middle of a village reading from a parchment. He was calling villagers about him, and presently he and they and the men-at-arms took ship for some long voyage. The vision became broken again, and when we could see clearly they had come to what seemed the Holy Land. They had begun some kind of sacred labour among palm-trees. The common men among them stood idle, but the gentlemen carried large stones, bringing them from certain directions, from the cardinal points I think, with a ceremonious formality. The evoker of spirits said they must be making some kind of masonic house. His mind, like the minds of so many students of these hidden things, was always running on masonry and discovering it in strange places.
We broke the vision that we might have supper, breaking it with some form of words which I forget. When supper had ended the seeress cried out that while we had been eating they had been building, and they had built not a masonic house but a great stone cross. And now they had all gone away but the man who had been in chain armour and two monks we had not noticed before. He was standing against the cross, his feet upon two stone rests a little above the ground, and his arms spread out. He seemed to stand there all day, but when night came he went to a little cell, that was beside two other cells. I think they were like the cells I have seen in the Aran Islands, but I cannot be certain. Many days seemed to pass, and all day every day he stood upon the cross, and we never saw anybody there but him and the two monks. Many years seemed to pass, making the vision flutter like a drift of leaves before our eyes, and he grew old and white-haired, and we saw the two monks, old and white-haired, holding him upon the cross. I asked the evoker of spirits why the man stood there, and before he had time to answer I saw two people, a man and a woman, rising like a dream within a dream, before the eyes of the man upon the cross. The evoker of spirits saw them too, and said that one of them held up his arms and they were without hands. I thought of the two gravestones the man in chain mail had passed over in the great hall when he came out of the chapel, and asked the evoker of spirits if the knight was undergoing a penance for violence, and while I was asking him, and he was saying that it might be so but he did not know, the vision, having completed its circle, vanished.
It had not, so far as I could see, the personal significance of the other vision, but it was certainly strange and beautiful, though I alone seemed to see its beauty. Who was it that made the story, if it were but a story? I did not, and the seeress did not, and the evoker of spirits did not and could not. It arose in three minds, for I cannot remember my acquaintance taking any part, and it rose without confusion, and without labour, except the labour of keeping the mind’s eye awake, and more swiftly than any pen could have written it out. It may be, as Blake said of one of his poems, that the author was in eternity. In coming years I was to see and hear of many such visions, and though I was not to be convinced, though half convinced once or twice, that they were old lives, in an ordinary sense of the word life, I was to learn that they have almost always some quite definite relation to dominant moods and moulding events in this life. They are, perhaps, in most cases, though the vision I have but just described was not, it seems, among the cases, symbolical histories of these moods and events, or rather symbolical shadows of the impulses that have made them, messages as it were out of the ancestral being of the questioner.
At the time these two visions meant little more to me, if I can remember my feeling at the time, than a proof of the supremacy of imagination, of the power of many minds to become one, overpowering one another by spoken words and by unspoken thought till they have become a single intense, unhesitating energy. One mind was doubtless the master, I thought, but all the minds gave a little, creating or revealing for a moment what I must call a supernatural artist.
IV
Some years afterwards I was staying with some friends in Paris. I had got up before breakfast and gone out to buy a newspaper. I had noticed the servant, a girl who had come from the country some years before, laying the table for breakfast. As I had passed her I had been telling myself one of those long foolish tales which one tells only to oneself. If something had happened that had not happened, I would have hurt my arm, I thought. I saw myself with my arm in a sling in the middle of some childish adventures. I returned with the newspaper and met my host and hostess in the door. The moment they saw me they cried out, ‘Why, the bonne has just told us you had your arm in a sling. We thought something must have happened to you last night, that you had been run over maybe’—or some such words. I had been dining out at the other end of Paris, and had come in after everybody had gone to bed. I had cast my imagination so strongly upon the servant that she had seen it, and with what had appeared to be more than the mind’s eye.
One afternoon, about the same time, I was thinking very intently of a certain fellow-student for whom I had a message, which I hesitated about writing. In a couple of days I got a letter from a place some hundreds of miles away where that student was. On the afternoon when I had been thinking so intently I had suddenly appeared there amid a crowd of people in a hotel and as seeming solid as if in the flesh. My fellow-student had seen me, but no one else, and had asked me to come again when the people had gone. I had vanished, but had come again in the middle of the night and given the message. I myself had no knowledge of casting an imagination upon one so far away.
I could tell of stranger images, of stranger enchantments, of stranger imaginations, cast consciously or unconsciously over as great distances by friends or by myself, were it not that the greater energies of the mind seldom break forth but when the deeps are loosened. They break forth amid events too private or too sacred for public speech, or seem themselves, I know not why, to belong to hidden things. I have written of these breakings forth, these loosenings of the deep, with some care and some detail, but I shall keep my record shut. After all, one can but bear witness less to convince him who won’t believe than to protect him who does, as Blake puts it, enduring unbelief and misbelief and ridicule as best one may. I shall be content to show that past times have believed as I do, by quoting Joseph Glanvil’s description of the Scholar Gipsy. Joseph Glanvil is dead, and will not mind unbelief and misbelief and ridicule.
The Scholar Gipsy, too, is dead, unless indeed perfectly wise magicians can live till it please them to die, and he is wandering somewhere, even if one cannot see him, as Arnold imagined, ‘at some lone ale-house in the Berkshire moors, on the warm ingle-bench,’ or ‘crossing the stripling Thames at Bablock Hithe,’ ‘trailing his fingers in the cool stream,’ or ‘giving store of flowers—the frail-leaf’d white anemone, dark hare-bells drenched with dew of summer eves,’ to the girls ‘who from the distant hamlets come to dance around the Fyfield elm in May,’ or ‘sitting upon the river bank o’ergrown,’ living on through time ‘with a free onward impulse.’ This is Joseph Glanvil’s story—
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