Kitabı oku: «The Collected Works in Verse and Prose of William Butler Yeats. Volume 6 of 8. Ideas of Good and Evil», sayfa 11
IRELAND AND THE ARTS
The arts have failed; fewer people are interested in them every generation. The mere business of living, of making money, of amusing oneself, occupies people more and more, and makes them less and less capable of the difficult art of appreciation. When they buy a picture it generally shows a long-current idea, or some conventional form that can be admired in that lax mood one admires a fine carriage in or fine horses in; and when they buy a book it is so much in the manner of the picture that it is forgotten, when its moment is over, as a glass of wine is forgotten. We who care deeply about the arts find ourselves the priesthood of an almost forgotten faith, and we must, I think, if we would win the people again, take upon ourselves the method and the fervour of a priesthood. We must be half humble and half proud. We see the perfect more than others, it may be, but we must find the passions among the people. We must baptize as well as preach.
The makers of religions have established their ceremonies, their form of art, upon fear of death, on the hope of the father in his child, upon the love of man and woman. They have even gathered into their ceremonies the ceremonies of more ancient faiths, for fear a grain of the dust turned into crystal in some past fire, a passion that had mingled with the religious idea, might perish if the ancient ceremony perished. They have renamed wells and images and given new meanings to ceremonies of spring and midsummer and harvest. In very early days the arts were so possessed by this method that they were almost inseparable from religion, going side by side with it into all life. But, to-day, they have grown, as I think, too proud, too anxious to live alone with the perfect, and so one sees them, as I think, like charioteers standing by deserted chariots and holding broken reins in their hands, or seeking to go upon their way drawn by the one passion which alone remains to them out of the passions of the world. We should not blame them, but rather a mysterious tendency in things which will have its end some day. In England, men like William Morris, seeing about them passions so long separated from the perfect that it seemed as if they could not be changed until society had been changed, tried to unite the arts once more to life by uniting them to use. They advised painters to paint fewer pictures upon canvas, and to burn more of them on plates; and they tried to persuade sculptors that a candlestick might be as beautiful as a statue. But here in Ireland, when the arts have grown humble, they will find two passions ready to their hands, love of the Unseen Life and love of country. I would have a devout writer or painter often content himself with subjects taken from his religious beliefs; and if his religious beliefs are those of the majority, he may at last move hearts in every cottage. While even if his religious beliefs are those of some minority, he will have a better welcome than if he wrote of the rape of Persephone, or painted the burning of Shelley’s body. He will have founded his work on a passion which will bring him to many besides those who have been trained to care for beautiful things by a special education. If he is a painter or a sculptor he will find churches awaiting his hand everywhere, and if he follows the masters of his craft our other passion will come into his work also, for he will show his Holy Family winding among hills like those of Ireland, and his Bearer of the Cross among faces copied from the faces of his own town. Our art teachers should urge their pupils into this work, for I can remember, when I was myself a Dublin art student, how I used to despond, when eagerness burned low, as it always must now and then, at seeing no market at all.
But I would rather speak to those who, while moved in other things than the arts by love of country, are beginning to write, as I was some sixteen years ago, without any decided impulse to one thing more than another, and especially to those who are convinced, as I was convinced, that art is tribeless, nationless, a blossom gathered in No Man’s Land. The Greeks, the only perfect artists of the world, looked within their own borders, and we, like them, have a history fuller than any modern history of imaginative events; and legends which surpass, as I think, all legends but theirs in wild beauty, and in our land, as in theirs, there is no river or mountain that is not associated in the memory with some event or legend; while political reasons have made love of country, as I think, even greater among us than among them. I would have our writers and craftsmen of many kinds master this history and these legends, and fix upon their memory the appearance of mountains and rivers and make it all visible again in their arts, so that Irishmen, even though they had gone thousands of miles away, would still be in their own country. Whether they chose for the subject the carrying off of the Brown Bull, or the coming of Patrick, or the political struggle of later times, the other world comes so much into it all that their love of it would move in their hands also, and as much, it may be, as in the hands of the Greek craftsmen. In other words, I would have Ireland recreate the ancient arts, the arts as they were understood in Judæa, in India, in Scandinavia, in Greece and Rome, in every ancient land; as they were understood when they moved a whole people and not a few people who have grown up in a leisured class and made this understanding their business.
I think that my reader2 will have agreed with most that I have said up till now, for we all hope for arts like these. I think indeed I first learned to hope for them myself in Young Ireland Societies, or in reading the essays of Davis. An Englishman, with his belief in progress, with his instinctive preference for the cosmopolitan literature of the last century, may think arts like these parochial, but they are the arts we have begun the making of.
I will not, however, have all my readers with me when I say that no writer, no artist, even though he choose Brian Boroihme or Saint Patrick for his subject, should try to make his work popular. Once he has chosen a subject he must think of nothing but giving it such an expression as will please himself. As Walt Whitman has written —
‘The oration is to the orator, the acting is to the actor and actress, not to the audience:
And no man understands any greatness or goodness, but his own or the indication of his own.’
He must make his work a part of his own journey towards beauty and truth. He must picture saint or hero, or hillside, as he sees them, not as he is expected to see them, and he must comfort himself, when others cry out against what he has seen, by remembering that no two men are alike, and that there is no ‘excellent beauty without strangeness.’ In this matter he must be without humility. He may, indeed, doubt the reality of his vision if men do not quarrel with him as they did with the Apostles, for there is only one perfection and only one search for perfection, and it sometimes has the form of the religious life and sometimes of the artistic life; and I do not think these lives differ in their wages, for ‘The end of art is peace,’ and out of the one as out of the other comes the cry: Sero te amavi, Pulchritudo tam antiqua et tam nova! Sero te amavi!
The Catholic Church is not the less the Church of the people because the Mass is spoken in Latin, and art is not less the art of the people because it does not always speak in the language they are used to. I once heard my friend Mr. Ellis say, speaking at a celebration in honour of a writer whose fame had not come till long after his death, ‘It is not the business of a poet to make himself understood, but it is the business of the people to understand him. That they are at last compelled to do so is the proof of his authority.’ And certainly if you take from art its martyrdom, you will take from it its glory. It might still reflect the passing modes of mankind, but it would cease to reflect the face of God.
If our craftsmen were to choose their subjects under what we may call, if we understand faith to mean that belief in a spiritual life which is not confined to one Church, the persuasion of their faith and their country, they would soon discover that although their choice seemed arbitrary at first, it had obeyed what was deepest in them. I could not now write of any other country but Ireland, for my style has been shaped by the subjects I have worked on, but there was a time when my imagination seemed unwilling, when I found myself writing of some Irish event in words that would have better fitted some Italian or Eastern event, for my style had been shaped in that general stream of European literature which has come from so many watersheds, and it was slowly, very slowly, that I made a new style. It was years before I could rid myself of Shelley’s Italian light, but now I think my style is myself. I might have found more of Ireland if I had written in Irish, but I have found a little, and I have found all myself. I am persuaded that if the Irishmen who are painting conventional pictures or writing conventional books on alien subjects, which have been worn away like pebbles on the shore, would do the same, they, too, might find themselves. Even the landscape-painter, who paints a place that he loves, and that no other man has painted, soon discovers that no style learned in the studios is wholly fitted to his purpose. And I cannot but believe that if our painters of Highland cattle and moss-covered barns were to care enough for their country to care for what makes it different from other countries, they would discover, when struggling, it may be, to paint the exact grey of the bare Burren Hills, and of a sudden it may be, a new style, their very selves. And I admit, though in this I am moved by some touch of fanaticism, that even when I see an old subject written of or painted in a new way, I am yet jealous for Cuchulain, and for Baile, and Aillinn, and for those grey mountains that still are lacking their celebration. I sometimes reproach myself because I cannot admire Mr. Hughes’ beautiful, piteous Orpheus and Eurydice with an unquestioning mind. I say with my lips, ‘The Spirit made it, for it is beautiful, and the Spirit bloweth where it listeth,’ but I say in my heart, ‘Aengus and Etain would have served his turn’; but one cannot, perhaps, love or believe at all if one does not love or believe a little too much.
And I do not think with unbroken pleasure of our scholars who write about German writers or about periods of Greek history. I always remember that they could give us a number of little books which would tell, each book for some one country, or some one parish, the verses, or the stories, or the events that would make every lake or mountain a man can see from his own door an excitement in his imagination. I would have some of them leave that work of theirs which will never lack hands, and begin to dig in Ireland, the garden of the future, understanding that here in Ireland the spirit of man may be about to wed the soil of the world.
Art and scholarship like these I have described would give Ireland more than they received from her, for they would make love of the unseen more unshakable, more ready to plunge deep into the abyss, and they would make love of country more fruitful in the mind, more a part of daily life. One would know an Irishman into whose life they had come – and in a few generations they would come into the life of all, rich and poor – by something that set him apart among men. He himself would understand that more was expected of him than of others because he had greater possessions. The Irish race would have become a chosen race, one of the pillars that uphold the world.
1901.
THE GALWAY PLAINS
Lady Gregory has just given me her beautiful Poets and Dreamers, and it has brought to mind a day two or three years ago when I stood on the side of Slieve Echtge, looking out over Galway. The Burren Hills were to my left, and though I forget whether I could see the cairn over Bald Conan of the Fianna, I could certainly see many places there that are in poems and stories. In front of me, over many miles of level Galway plains, I saw a low blue hill flooded with evening light. I asked a countryman who was with me what hill that was, and he told me it was Cruachmaa of the Sidhe. I had often heard of Cruachmaa of the Sidhe even as far north as Sligo, for the country people have told me a great many stories of the great host of the Sidhe who live there, still fighting and holding festivals.
I asked the old countryman about it, and he told me of strange women who had come from it, and who would come into a house having the appearance of countrywomen, but would know all that happened in that house; and how they would always pay back with increase, though not by their own hands, whatever was given to them. And he had heard, too, of people who had been carried away into the hill, and how one man went to look for his wife there, and dug into the hill and all but got his wife again, but at the very moment she was coming out to him, the pick he was digging with struck her upon the head and killed her. I asked him if he had himself seen any of its enchantments, and he said, ‘Sometimes when I look over to the hill, I see a mist lying on the top of it, that goes away after a while.’
A great part of the poems and stories in Lady Gregory’s book were made or gathered between Burren and Cruachmaa. It was here that Raftery, the wandering country poet of ninety years ago, praised and blamed, chanting fine verses, and playing badly on his fiddle. It is here the ballads of meeting and parting have been sung, and some whose lamentations for defeat are still remembered may have passed through this plain flying from the battle of Aughrim.
‘I will go up on the mountain alone; and I will come hither from it again. It is there I saw the camp of the Gael, the poor troop thinned, not keeping with one another; Och Ochone!’ And here, if one can believe many devout people whose stories are in the book, Christ has walked upon the roads, bringing the needy to some warm fire-side, and sending one of His Saints to anoint the dying.
I do not think these country imaginations have changed much for centuries, for they are still busy with those two themes of the ancient Irish poets, the sternness of battle and the sadness of parting and death. The emotion that in other countries has made many love songs has here been given, in a long wooing, to danger, that ghostly bride. It is not a difference in the substance of things that the lamentations that were sung after battles are now sung for men who have died upon the gallows.
The emotion has become not less, but more noble, by the change, for the man who goes to death with the thought —
‘It is with the people I was,
It is not with the law I was,’
has behind him generations of poetry and poetical life.
The poets of to-day speak with the voice of the unknown priest who wrote, some two hundred years ago, that Sorrowful Lament for Ireland, Lady Gregory has put into passionate and rhythmical prose —
‘I do not know of anything under the sky
That is friendly or favourable to the Gael,
But only the sea that our need brings us to,
Or the wind that blows to the harbour
The ship that is bearing us away from Ireland;
And there is reason that these are reconciled with us,
For we increase the sea with our tears,
And the wandering wind with our sighs.
There is still in truth upon these great level plains a people, a community bound together by imaginative possessions, by stories and poems which have grown out of its own life, and by a past of great passions which can still waken the heart to imaginative action. One could still, if one had the genius, and had been born to Irish, write for these people plays and poems like those of Greece. Does not the greatest poetry always require a people to listen to it? England or any other country which takes its tune from the great cities and gets its taste from schools and not from old custom, may have a mob, but it cannot have a people. In England there are a few groups of men and women who have good taste, whether in cookery or in books; and the great multitudes but copy them or their copiers. The poet must always prefer the community where the perfected minds express the people, to a community that is vainly seeking to copy the perfected minds. To have even perfectly the thoughts than can be weighed, the knowledge that can be got from books, the precision that can be learned at school, to belong to any aristocracy, is to be a little pool that will soon dry up. A people alone are a great river; and that is why I am persuaded that where a people has died, a nation is about to die.
1903.
EMOTION OF MULTITUDE
I have been thinking a good deal about plays lately, and I have been wondering why I dislike the clear and logical construction which seems necessary if one is to succeed on the Modern Stage. It came into my head the other day that this construction, which all the world has learnt from France, has everything of high literature except the emotion of multitude. The Greek drama has got the emotion of multitude from its chorus, which called up famous sorrows, long-leaguered Troy, much-enduring Odysseus, and all the gods and heroes to witness, as it were, some well-ordered fable, some action separated but for this from all but itself. The French play delights in the well-ordered fable, but by leaving out the chorus it has created an art where poetry and imagination, always the children of far-off multitudinous things, must of necessity grow less important than the mere will. This is why, I said to myself, French dramatic poetry is so often a little rhetorical, for rhetoric is the will trying to do the work of the imagination. The Shakespearian Drama gets the emotion of multitude out of the sub-plot which copies the main plot, much as a shadow upon the wall copies one’s body in the firelight. We think of King Lear less as the history of one man and his sorrows than as the history of a whole evil time. Lear’s shadow is in Gloster, who also has ungrateful children, and the mind goes on imagining other shadows, shadow beyond shadow till it has pictured the world. In Hamlet, one hardly notices, so subtly is the web woven, that the murder of Hamlet’s father and the sorrow of Hamlet are shadowed in the lives of Fortinbras and Ophelia and Laertes, whose fathers, too, have been killed. It is so in all the plays, or in all but all, and very commonly the sub-plot is the main plot working itself out in more ordinary men and women, and so doubly calling up before us the image of multitude. Ibsen and Maeterlinck have on the other hand created a new form, for they get multitude from the Wild Duck in the Attic, or from the Crown at the bottom of the Fountain, vague symbols that set the mind wandering from idea to idea, emotion to emotion. Indeed all the great Masters have understood, that there cannot be great art without the little limited life of the fable, which is always the better the simpler it is, and the rich, far-wandering, many-imaged life of the half-seen world beyond it. There are some who understand that the simple unmysterious things living as in a clear noonlight are of the nature of the sun, and that vague, many-imaged things have in them the strength of the moon. Did not the Egyptian carve it on emerald that all living things have the sun for father and the moon for mother, and has it not been said that a man of genius takes the most after his mother?
1903.
