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Discuss the relation in Yeats’s work between his occultist interests in the
supernatural and his determination to write about modern Ireland.
Shortly after W.B.Yeats died in 1939, W.H. Auden would elegise the great poet1, and
reflect on the parallel existing between his seemingly incongruous areas of interest.
He considers Yeats’s indulgence in magic and the occult on the one hand ‘You were
silly like us;’ (line 32) alongside his concern with the violent realities of his country
on the other: ‘Mad Ireland hurt you into poetry.’ (Line 34). The lines crystallise the
essence of either side of this complicated relationship, and present Yeats as the slave
Auden is aware of how important both Ireland, and the occult were to the poet.
However, dismissing Yeats’s occultist beliefs as ‘silly’ even in jest is precarious, as the
Yeats’s imagination early on, it would have an impact upon his poetry until the end:
This discussion will concern Yeats’s early poetry in relation to his supernatural
interests and his presentation of modern Ireland, exploring how Yeats creates a
of Yeats’s dealings with the occult will be offered, as the term itself seems so
mysterious, it requires a little more definition, and one must ascertain exactly what
can be included under the supernatural. ‘Modern Ireland’ is a vague term also, and in
order to make this discussion clearer the contemporary historical and cultural events
of the moment will have to be addressed, in order to place the poems in their
1
W.H.Auden, ‘In Memory of W.B.Yeats’ in Margaret Ferguson, Mary Jo Salter and Jon Stallworthy
(eds), The Norton Anthology of Poetry (London and New York: W.W.Norton and Company, 1996)
p.1369.
2
Thomas Parkinson, W.B. Yeats Self Critic A study of his Early Verse and The Later Poetry (Berkeley
and Los Angeles: University of California Press,1971) p.3.
3
Edward Larrissy, (ed.) W.B. Yeats, The Major Works, (Oxford: Oxford University Press, 1997).
Introduction, p xix. Subsequent references are to this edition, unless stated otherwise.
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respective contexts. Yeats, sharply aware of the fragmentation of society at the ‘fin de
siecle’, saw the appeal of ‘things discovered in the deep’ as a possible counter-balance
for the disintegration of the dogmatic and traditional belief systems. Through
mysticism, with the theosophist theories of Mme. Blavatsky, and then the Rosicrucian
beliefs of the ‘Golden Dawn’, Yeats found a world that transcended the mercenary
aspect of modern Dublin, and he began to develop his use of symbols through magic.
The function of the symbol as an instrument of magic and poetry becomes more
primary as the image of the rose will feature prominently in this discussion. Yeats
could see no distinction between the symbol in magic and the symbol in art, his essay
on ‘Magic’ supposes that the power of the symbol, as an image, is its ability to span
the breadth of time, due to its relation to the ‘Great Memory’, which is comprised of
many symbols that condense ‘whatever the passions of man have gathered about’4.
Yeats believes that images such as the rose could transcend the divides between
culture, and at the same time the image serves to unite his philosophical beliefs with
his national interests. Yeats awakens old ‘ghosts’ or spirits in an occultist fashion,
throughout his poetry, which also bring about a unity of modern Ireland with the
supernatural, as the spirits are also able to cross the barriers of time and open the
action’ are to be expected form Yeats, due to what Kiberd calls his ‘spiritual
hyphenation’, the Anglo- Irish aspect of his descent meant that ‘Yeats could never
sponsor one term of an antithesis for long without moving to embrace the opposite;
and, even as he sidled away from the original term, he would cast longing glances
back in its direction.’5 Which would account for him joining the Rhymer’s club, the
Irish Republican Brother hood and the Golden Dawn in the 1890’s.
4
W.B. Yeats, Essays and Introductions (London: Macmillan, 1989) p 50.
5
Declan Kiberd, Inventing Ireland (London: Jonathan Cape, 1995), p.317.
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This discussion details the first spirits Yeats invokes, those of Irish folk legend,
represented by Fergus and Cuchulain, then tracing the poet’s connected thoughts
about the spiritual and the material world until he invokes the spirit of Major Gregory.
An examination of two crucial poems, ‘To Ireland in the Coming Times’ and ‘Easter,
1916’, will dominate the discussion, as they cogently reveal the nature of the complex
relationship between Yeats’s public concern with Irish affairs, and his private
fascination in the supernatural. This does not mean to say that more obscure poems
will be ignored, only that the analysis does not cover the whole of Yeats’s poetic
career, in order to allow for sufficient detail and intensive scrutiny in these important
poems.
The version of Irish history that Yeats re-vitalised and brought into modern awareness
was due to a patriotic desire to liberate a national spirit. In drawing on old myth,
folklore and legend he hoped to promote a ‘cultural unity’, and take his place in the
combine them in some way, creating a new and different type of poem:
Yeats was himself fully aware that his yoking of nationalist themes to a
mystical and occult symbolism represented a departure from the flat rhetorical
simplicities of republican ballads, or the poets of The Nation School.6
The early poems draw on Ireland’s ancient heroic legends and herald a glorious Irish
past that Yeats resurrects with modern Irish culture in mind. The yoking of Yeats’s
esoteric beliefs with his responsibility to express something more earthly and current
for Ireland, is registered initially on this kind of regeneration. Dudley Young describes
how Yeats was encouraged in his pursuits of an esoteric nature by his Irishness; the
6
G.J.Watson, Irish identity and the Literary Revival: Second Edition (Washington, D.C. The Catholic
University of America Press, 1979) p.93. Subsequent references are to this edition.
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‘Druid land’ of Ireland is the perfect setting for the poet’s ‘Druid tune’ (‘To Ireland in
the Coming Times’, l.32). The old Gaelic fili was a bard who in ancient times
inherited magic powers from the ‘druid’, and the word was practically
interchangeable with the words ‘prophet’ and ‘poet’ in the times of the Early Irish
sagas7. Therefore, the poet has a magic of his own. The power of symbols and words
are his to form images in the modern world. By exploring the supernatural the poet
can then harness the sacred into the profane, and employ mystical principles in his
work to incite his readers’ imaginations. Irish readers in particular could be more
receptive to this idea, due to the ancient tradition of story telling and myths that
suggest the supernatural interest of the nation, such as the legend of the Sidhe.
G.J.Watson agrees with Young in the assumption that Yeats’s supernatural interests
are complimentary to his Irish heritage and that Irish history has always been closely
The spiritual, the visionary and the occult are fit subjects of concern for Irish
writers, because the true Gaelic nature, shown in the stories and visions of the
peasantry, is in intimate contact with the occult.8
In ‘ The Song of the Happy Shepherd’, the poet is worrying about his place and
position in Ireland’s current climate and wondering what the role of poetry is in the
modern world, a problem that continued to haunt Yeats throughout his career. When
the weary speaker mourns the ‘Grey Truth’ of the present compared with the ‘antique
joy’ of the ancient world, a sense of longing for the glory of the past is established.
The retrospective view of the speaker sees nothing in modern times that he can take
strength from, claiming that ‘words alone are certain good’9, reiterating the power of
7
Dudley Young, Out of Ireland: The Poetry of W.B.Yeats (Cheshire: Carcanet Press, 1975) p.10.
8
G.J. Watson, Irish identity and the Literary Revival: Second Edition (Washington, D.C. The Catholic
University of America Press, 1979) p.96.
9
Ibid, ‘The Song of the Happy Shepherd’, lines 9-10, p. 3.
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words and their proposed magical quality by repeating this phrase, almost like a spell
or chant.
Yeats’s interest in folklore and occultist wisdom leads him to the conclusion that to
‘hunger fiercely’ for truth will only lead to frustration, and that ‘there is no truth /
Saving in thine own heart’10 (lines 26-7). A message that he communicates to the
reader by instructing them to ‘Seek, then, / No learning from the starry men,’(lines
27-8) instead suggesting that they tell their story to an ‘echo harbouring shell’. The
shell repeats back the word of the orator that is perhaps a metaphor representing the
meditation, and in this way a unity of being can be achieved. Alternative wisdom,
invoked from a higher order, can be transported via the poet through words and
symbols, to affect a reader’s own vision, in turn making the poet a conjuror, in the
same way as the fili. Edward Larrissy agrees with Young’s conception of the magical
in Yeats’ work: a powerful force, that can, through the medium of the poet, be brought
to the common man. He calls Yeats a ‘magician’, and explains how it would not be
in the sense that they are intended to elicit in the minds of his readers a
genuine contact with supernatural powers. Like magic rituals and invocations,
they have to induce the right state of mind by the judicious use of symbols and
the suggestive power of words.11
The abundance of symbols and acute sensual imagery in the early collections of
poems Crossways, and The Rose, published in 1889 and1893 respectively, contrive to
create this internal state in the reader by transporting them into this other, magical
world. The desire to act upon the minds of his readers in this manner is described by
Larrissy as being due to ‘a nationalistic purpose’12, one that would be powerful in its
10
11
W.B.Yeats, The Major Works , p.xvii, introduction.
12
Ibid.
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provocation of a modern Irish liberation, based on the value of the Celtic temperament
of the past. The heroes of Ireland’s past are beyond the grave, so the speaker is in one
sense trying to invoke them, whilst also rhetorically questioning his readers; ‘Where
are now the warring kings, / Word be-mockersBy the Rood / Where are now the
warring kings?’13 Young notices this motive also, suggesting that by harnessing the
supernatural and making contact with the past, one can simultaneously affect the
present by prompting the public to be more aware and open to possibilities of the
moment; ‘by giving us access to the past and the future, the poet can offer us some
in which the poet is in perfect harmony with his environment and God’s creatures. In
poems such as ‘The Indian upon God’, where the speaker’s spirit communes with the
whilst ‘The Madness of King Goll’ places the poet directly alongside the beasts: ‘The
grey wolf knows me; by one ear / I lead along the woodland deer; / The hares run by
me growing bold.’(Lines 45-6). The affinity the poet has with this utopian, natural
world is often linked to the fact he has transcended the material world, his spirit seems
somehow separated from his bodily presence, and the world of ‘faery’ comes to life.
The repeated chant in ‘The Stolen Child’ offers the persona of the human child this
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The ritualistic mantra could be seen as Yeats himself tempting the reader to ‘come
away’, from the materialist and troubled world ‘anxious in its sleep’. The troubled
reality of modern Ireland cannot be changed, and this world that is ‘full of weeping’
the juxtaposition of the familiar, modern Ireland and the enchanted world of the poem,
by including Irish place names such as ‘Sleuth Wood’, ‘Rosses’ and ‘Glen-Car’. As
the focus of the poem closes down, and shifts towards the domestic setting of the
boy’s home, with ‘the kettle on the hob’ (line 46) the setting becomes even more
ultimately becomes attractive, perhaps the suggestion behind the poem is that, in spite
of all the woes of the earth, the reality is that it would actually be more disturbing if
we escaped from it altogether? A fear is perhaps noticeable here, and this could be
seen to introduce the idea of becoming too involved with the spirit world, and no
longer being able to grasp reality, a fear that was very real to Yeats, and is reiterated in
due course in the discussion of ‘To the Rose Upon the Rood of Time’.
Evidently, the world of ‘faery’ is easily accessible to Yeats. He felt strongly attached
to the west of Ireland, especially County Sligo, as it was the area his mother was
from. The beautiful and unspoilt landscape is, to this day, associated with folklore and
fairytales, dreams and legends, and has a great mystical quality. The poems in
Crossways do not seem outwardly reflective of modern Ireland, and certainly not in a
These poems are remarkable chiefly in the very absence from them of the
strident, hectoring tone of militant nationalism. Though they suggest a world
of rarefied heroic dignity, Yeats does not try to enforce in them or through
them any kind of exemplary moral for the Ireland of his own times.15
15
G.J.Watson, Irish Identity and theLiterary Revival, p.94.
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This is due to the fact that Yeats, although determined to be thought of as an Irish
poet, was concerned with cultural anthropology at this stage. He cannot stand
‘literature of the point of view’16 and so uses this rather more obscure method to relate
his message. In seeking out old stories and songs, Yeats was trying to establish a sort
original form as an old song, originally sung in Gaelic. It is highly lyrical and
melodic, and Yeats retains its pattern of rhyming couplets in quatrains, to give it a
ballad-like quality and firmly place it within the oral tradition: ‘Down by the salley
gardens my love and I did meet;/ She passed the salley gardens with little snow-white
feet.’17 Through re-claiming and re-energising the past in this way, he believed that he
‘cultural unity’ and a fabric for the society to build upon. The hope was to inspire a
more unified nation, and through the invocation of past spirits, culturally inform a
As an ‘Irish poet’ there was a pressure upon Yeats from his homeland to represent
Ireland in her struggle against domination from the British, and to maintain a strong
sense of national pride and identity. This pressure may have been felt more intensely
Protestantism, and that he did not speak the country’s mother tongue. In spite of these
facts, Yeats responded to the call of his nation. In 1925, Yeats reflected that in
Crossways, the majority of the poems must have been written before he was twenty,
as ‘from the moment when I began The Wanderings of Oisin, which I did at that age, I
16
W.B.Yeats, Essays and Introductions, p.510.
17
W.B. Yeats, The Major Works, ‘Down by the Salley Gardens’ (lines 1-2). p. 11
18
Yeats’s Notes to his Poems, from The Major Works, p.475.
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attempting to define a nation, and resurrect a national past. It is not until the end of
The Rose collection that a poem can be said to clearly present modern Ireland, and
include his supernatural interests. That poem is ‘To Ireland in the Coming Times’.
Yeats can be seen to prove that his poetry is actively evoking the patriotic spirit of
Ireland, and that his conscience is more politically orientated than it may have at first
From the title of the poem it is clear that the poet is unmistakably and directly
addressing contemporary Ireland, with the future in mind. Introducing the poem with
a vigorous imperative powerfully highlights this engagement with the current time
Using the Irish word ‘rann’ instead of ‘verse’ he further associates himself with his
Irish compatriots. Being both a native English speaker, and a protestant, Yeats is
cause. Furthermore he is ensuring here that it is publicly known that his poetry is
aiming to achieve a national purpose and is not just a response to the external world.
He also believed that poetry could be effective in initiating an active response, and
that this poetry could pursue the supernatural, without distracting from its more
terrestrial purpose, as Daniel Albright suggests: ‘Yeats refutes the charge that his
In fact, the symbolism and careful organisation that the poet employs in The Rose
adds to a sense of his nationalism, as he leaves this particular poem until the end of
the selection, to make a final impact upon the reader. Although Yeats wishes to be a
19
W.B.Yeats, The Poems p.70.
20
Ibid, p.449.
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part of the brotherhood of Irish patriotic writers, here he introduces the rose as
preceding Christianity and the dawn of Christ - ‘…whose history began / Before God
made the angelic clan’, inspiring Irish writers as she ‘Trails about the written page.’
(‘To Ireland in The Coming Times’, lines 6-9). This idea invokes a sense of the muse,
as even just a glimpse of the beauty of the rose has stimulated Irish writers for
centuries. For Yeats, this reveals that ancient tradition can influence contemporary
writing, and therefore his ancient mystic beliefs are not arbitrary, but actually
constructive for expression and poetry, now and onwards into the future:
The idea of such ephemeral beauty having an eternal presence in the mind forges an
impression on the imagination that lasts forever is useful metaphorically as this notion
hints towards what Yeats may be striving for here. If he can render an idea of old
hopes that they too will be ‘measured’, more aware of themselves, and the
consequences of their actions. The rose’s beauty, which is both old and new, not only
endures time but also transcends it, like a spirit. Although beauty is fleeting, and
transient, after decay there is regeneration. Yeats is appealing for a revision of the old
ways to reinvigorate a new liberation for modern Ireland. The following section will
discuss the rose. As a symbol for Ireland, whilst simultaneously associated with the
Rosicrucian occult, the beautiful rose crucified on the cross of matter relates to blood
sacrifice, the changes that the rose undergoes from the poems in The Rose to Michael
Robartes and the Dancer are metaphorical for the changing time in Ireland.
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II
The rose itself, a favourite symbol for Yeats can be seen as a microcosm, a symbol in
which Yeats tries to reconcile and resolve the conflict between his occultist interests in
I cannot now think symbols less than the greatest of all powers whether they
are used consciously by the masters of magic, or half unconsciously by their
successors, the poet, the musician and the artist.21
The symbol of the rose becomes a very dense image, many Irish poets, and English
represent sex, love, beauty, human suffering, and it also had a long history as a
traditional Irish symbol, a sign for the nation, specifically as ‘The Dark Rose’ of
apocalyptic Ireland. James Clarence Mangan also employed the emblem in his
presentation of ‘Dark Rosaleen’. Yeats would develop the rose as a ‘single prime
symbol’22, and often see his beloved militant nationalist Maud Gonne as a beautiful
rose involved in conflict, and yet at the same time the icon had strong associations
with Yeats’s mystical fascinations involving the Rosicrucian occult. Therefore the rose
as a symbol can represent both the mystical and the national, suggesting that, in as
much as impressive poetry can arise from conflict between the two; there is also a
level on which they can be seen to converge, and produce something powerful from
their union. Yeats ‘insisted the Rose had sufficient breadth of reference to include
apparent that they complement each other and effectively impel a nation’s political
activity through cultural or poetic inspiration: ‘When time began to rant and rage /The
measure of her flying feet / Made Ireland’s heart begin to beat; (Lines 10-12).
21
W. B. Yeats, The Major works, essay on ‘Magic’ 1901, p.349.
22
Ibid.
23
W.B.Yeats, The poems, p.449.
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supernal world with the physical world’24 as described by Harper. He expounds on the
fact that material existence is almost insignificant when the spiritual world is invoked,
as supernal wisdom cannot affect mortal action. This relates to the same tension that
was apparent in Yeats’s earlier poems, the conflict between the value of pro-activity
and the cost of dreaming present in ‘Fergus and the Druid’. The earthly king is bound
to his duty in the secular world, and all the violent realities within it, and yet he
Druid, how great webs of sorrow / Lay hidden in the small slate- coloured thing!’25
(40). Despite this clear incompatibility between human truth and a higher idealism of
the ‘starry men’, Yeats felt that he could reconcile the ephemeral with eternal by
…because of his opinion that the spiritual loyalties of an Adept conflicted with
a poet’s necessary ties to the material world, the prospect of discovering a
tertium quid or synthesis between art and Adeptship became enormously
attractive to Yeats.26
This dilemma and Yeats’s concern that Ireland would not take him seriously enough,
unless he was manifestly patriotic, results in this balancing of the two seemingly
‘counted one / with Davis, Mangan, Ferguson,’ assuring his readers that he is an Irish
poet writing for an Irish audience, when he received criticism for seeming immodest
in suggesting that he be allied with these highly patriotic writers, he contested ‘I did
not in the least intend the lines to claim equality of eminence…but only community in
the treatment of Irish subjects after an Irish fashion.’27. He appeals to the reader to
rely on a spell of imagination to uncover what may be buried below the surface;
24
George Mills Harper, Yeats and The Occult (London: Macmilllan Press Ltd. 1976) p.65.
25
W.B.Yeats, The Complete Works, p.14.
26
George Mills Harper, Yeats and The Occult, p.68.
27
W.B.Yeats, The Complete Works, p.450
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‘Because, to him who ponders well, / My rhymes more than their rhyming tell / Of
things discovered in the deep,’ (Lines 17-21). Yeats may be hinting at his subversive
This plea contrasts quite dramatically with his passionate opening of the poem, where
he aligned himself with Irish writers and the nationalist movement in a statement, as
now he appears to be urging a reader to realise he is not just concerned with the more
spiritual side of life in Ireland. His tactic to achieve this is one of compromise. Not
wishing to commit to one or the other, and determined to fully express all the aspects
of his nature, Yeats fuses his literary, national and supernatural passions. He manages
to succinctly present this negotiation in lines 23-24: ‘For the elemental creatures go /
About my table to and fro’ Here, in an occultist fashion, Yeats draws on the elements
and makes them ‘eternal principles’, but the fact that he harnesses the supernatural
down to something as earthed as his own work desk has the effect of binding the all
three concerns. He is yoking the vague, visionary aspect of his beliefs with the
process of his poetic writing, and cementing the notion of his physical presence in the
external world, and in doing so puts it onto a level of existence that is easily
understood. This is in a similar vein to the poet’s request in ‘To The Rose Upon The
Rood of Time’:
The speaker wishes to be acquainted with the rose (the supernatural) but does not
wish to lose his perspective on the present world to the extent that he can no longer
notice the material aspects and details within it. Instead, he asks for the opportunity to
be close enough to mystical wisdom, but to remain able to discover ‘Eternal beauty
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wandering on her way’ (line.12) in the mortal world. By blending the two ideas, he
reiterates the feeling that pervades the poem, that of the secular and the sacred being
able to converge and relate to each other. Once again, it can be suggested that the
conflict with a presentation of the modern nation. The more numinous aspect of his
writing does not have to detract from a modern Irish agenda, which he continues to
The last time Yeats employs the emblem of the rose is in 1917 in ‘The Rose Tree’.
The rose is altered now, and represents a different Ireland to its previous association,
as this is post- 1916, and everything is ‘changed, changed utterly’28. The rose symbol
is used in conjunction with the traditional patriotic emblem of freedom, The Liberty-
Tree, which was featured by the French in the 1790’s and was planted in celebration
of the Revolution.29 Yeats combines the two images to make a powerful union;
‘The Rose Tree’ is essentially a commemorative piece, reflecting on the Easter rising
of 1916 through the employment of this single memorable image. The rose is
anchored in the present and the tree acts allegorically as a metaphor for Ireland in a
hypothetical dialogue between the socialist and nationalist James Connolly and the
founder of St.Enda’s school, Patrick Pearse. The poem opens questioning how the tree
28
W.B.Yeats, ‘Easter 1916’ (line 15) p.85
29
A.N.Jeffares, A Commentary on the Collected Poems of W.B.Yeats (London: Macmillan, 1968) p.
231.
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The delicate subject matter calls for this kind of figurative speech. Behind the
symbolism lies the real question of who is to be held culpable for Ireland’s condition?
Is the result of the Parnell tragedy and the incompetence of his successors? Or can the
British take responsibility for the Irish troubles? The impact of this poem to my mind
is Connolly’s response to Pearse that the Tree ‘needs to be but watered, /…To make
the green come out again / And spread on every side,’ The word ‘but’ before ‘watered’
makes this practical task seem so effortless and trouble-free. However this is chilling
for a reader as they realise the water needed is to be the men’s own blood.
The casual tone of the statement works effectively as it highlights the debate about
worth. It is as though the sacrifice the two men make is almost taken for granted by
them, they are prepared to make the ultimate sacrifice for Ireland, and the value
placed upon their lives seems to pale in comparison to the value of their deaths, as
long as they make a difference. Is this the case? Is the sacrifice inevitable as the only
way to make the metaphorical tree of Ireland green again? The nationalist idea that
to his words, and they serve to cast a foreboding of the future. Yeats, with the
privilege of hindsight, presents the poem in a prophetic way and the whole piece has a
charged, anticipatory feeling about it. The final couplet suggests that the blood
sacrifice of 1916 is inevitable, as: ‘There’s nothing but our own red blood / Can make
The jaunty and song-like rhythm of the poem adds to a distinct feeling of uneasiness,
encouraging the reader to be aware of the dramatic irony Yeats is utilising here; the
sobriety of the subject matter is made all the more disconcerting by its presentation in
this way. John Wilson Foster argues that this meter is employed to create the
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impression that the men are ‘ghosts speaking with a simplicity conferred by the
grave’30. Yeats does invoke the spirits of Pearse and Connolly, but casts them as
unaware of the tragedy. The scripted conversation gives the impression that it pre-
dates the Easter Rising. Yeats imagines Ireland’s history in a theatrical manner, as is
clearly seen in this duologue between the two men, due to his ‘belief in the individual
hero’s ability to rise above and deny necessity in the fulfilment of the self.’31 The idea
transforms the event into a kind of tragic drama. He offers a ‘dramatis personae’ of
the principle characters; describing each one’s specific attributes and ‘part’ in the
‘casual comedy’ (line37), and brings the ‘motley costume’ of the Abbey Theatre to the
Dublin streets. This aesthetic response to the Easter uprising, reiterates Yeats’s
fascination with the illusory, and reflects his continued association with the
happenings through his poetry, whilst securing his position within Irish history.
Although in Gloucester at the time, Yeats expresses in a letter to Lady Gregory his
I had no idea that any public event could so deeply move meand I am very
despondent about the future. At the moment I feel that all the work of years
has been over turned, all the bringing together of classes, all the freeing of
Irish literature and criticism from politics.32
The Easter Rising forced Yeats into realising the realities of modern Ireland with a
jolt. Judging from this letter, it would be the first time that he was ever truly moved by
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‘Easter, 1916’ is a poem inseparable from its context. The title obviously suggests
this. In addition, the highly personal aspect of naming the rebels and the intimate
established here that cannot be ignored: ‘So sensitive his nature seemed, / So daring
and sweet his thought’ (lines 29-30). Details such as this demand that the reader has
strengthen his relationship with his Irish audience; and to either alienate the ‘strangers
in the house’, or encourage them to realise that each person they shot had distinct
qualities and talents, and are much more than just a name on a warrant.
As in ‘The Rose Tree’, Yeats employs figurative language to approach the delicate
subject matter, in lines 42-60. This section of the poem veers away from the
familiarity of the Dublin streets and the 1916ers, to become vague and highly
symbolic. Nature is called upon, to directly impart the idea of a delicate world
susceptible to change, ‘The rider, the birds that range / From cloud to tumbling cloud,
transient, and that revolution is in the air. The ‘living stream’ reiterates the sense of a
fleeting and changeable world, and the stone that ‘troubles’ its waters has a bearing on
everything around it: ‘The stone’s in the midst of all’, suggesting that its
uncompromising presence has the potential to alter and revolutionise the landscape.
This stone may represent the unyielding and hardened hearts of the sixteen men,
hearts that were ‘Enchanted to a stone’; suggesting that they themselves were under a
kind of spell, charmed to the idea of making a difference in Ireland. In laying down
their lives in sacrifice the men bring about transformation; ‘Wherever green is worn, /
Are changed, changed utterly: A terrible beauty is born.’( Foster argues that ‘Yeats the
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student of alchemy may have in mind the philosophers stone’33 in which case the idea
of transmutation not only applies to the event that has ‘utterly’ changed Ireland, but
also to ‘Easter, 1916’ as an elixir, giving eternal life to the rebels of 1916 by
ingraining their memory into the collective Irish historical consciousness, and
Ultimately, however, the most important question remains: ‘O when will this
suffice?’ (Line 59). What more must be surrendered before the Irish can be liberated?
England for the cause of Ireland’s withering, answering the question at the beginning
This is a truly nationalist statement, one that attacks the English occupation.
For the situation causing the long sacrifice that turned hearts to stone is clearly
not a situation of Irish making. […] The sacrifice has been “too long,” and
hence deleterious, not because of the Irish, or because of any flaw in the men
of 1916, but because of unrelenting English rule for seven hundred years.34
After the death of Parnell there was a fundamental change in Ireland and the period
from 1892-1916 was widely regarded as a time of gestation, Yeats defines the utter
change after the Easter Rising as a ‘terrible beauty’ as the oxy-moron succinctly
encapsulates the ‘tragic joy’ that is felt by the nation. There is the fearful sensation of
pain, grief and guilt at the self-sacrifice of the rebels, alongside the awed realization
that after so many years of struggle, there may finally be some re-generation. Maud
Gonne describes the mood in her thought that ‘tragic dignity has returned to
Ireland.’35 Ireland now has some modern heroes for the nation to honour, and Yeats
immortalises them through his poetry, whilst he hands over destiny to a higher force,
‘That is Heaven’s part’ (line 60) confirming that his occultist beliefs such as faith in
33
John Wilson Foster, ‘Yeats and the Easter Rising’, Colonial Consequences, p.143.
34
Bernard G. Krimm, W.B.Yeats and the Irish Free State (NewYork: The Whitston Publishing
Company, 1981) p.36.
35
Ibid, ‘Letters’, p.464.
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responsibility to ‘murmur name upon name’ (line 61) and write their names into the
annals of heroic Irish history, clearly identifying the poet’s role in society, as though
The task of accounting Ireland’s circumstances is one that Yeats was committed to
from the outset of his career; so far, this discussion has been centred on the poetry that
can be seen to reflect this responsibility. At first, a revival of Ireland’s past acted as a
method that could, in theory at least, then influence the present. Gradually, as Yeats
entered further into the actualities of modern Ireland, he became more receptive to
political and public disputes, and this was reflected in his poetry. At the beginning of
the 1900’s his attentions were turned to culture, and the benefits for art that might
stem from the Aristocratic and luxurious climate. Over the years spent with Lady
leaner style that was to initiate a clearer process of writing. Previously, Yeats was
channelling the supernatural through symbols such as the rose to invite a response
from a reader’s imagination. The rose has been a powerful symbol to fuse Yeats’s
Rosicrucian beliefs and represent Ireland, and can be seen to present history via the
ghostly to succour an apprehension of modern Ireland’s realities post 1916. The next
section will explore how Yeats summons the spirits to help him register the absences
from Irish society, and how The Wild Swans at Coole and The Tower integrate public
III
As a volume, The Wild Swans at Coole, published in 1919 shows the aging poet
‘taking stock’ of the series of events that took place during the years of its
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composition between 1912 and 1918. The ‘discourtesy of death’ ‘In Memory of Major
Robert Gregory’ (line 48) is all too apparent at this time, due to the executions after
the Easter Rising, the death of Hugh Lane on board the Lusitania, in 1915, and of
Robert Gregory in the air over Italy in 1918, not to mention the Great War from 1914-
1918. On an architectural and emblematic level, Coole Park was also threatened with
disintegration. Although the direct effects of these painful incidents are not always
directly obvious, Yeats’s attempts to find the resources to express coherently the effect
of these absences are perceptible in these poems. The impact of 1916 has evidently
been considerable. If this volume is read alongside ‘Easter, 1916’, the word ‘all’ is
highlighted. Encompassing the past and the present, it resonates throughout these
poems, as a continuation of the awed horror that ‘All changed, changed utterly’
‘Easter, 1916’ (line 15). The repetition of the word ‘all’ in line eight of ‘In Memory of
Major Robert Gregory’ emphatically embraces each and every one of the ‘friends that
cannot sup with us’ (line 2) and demonstrates Yeats’s technical ability as a poet; ‘All,
all are in my thoughts to-night being dead.’ In a skilled fashion, Yeats plays out the
line, delaying the reality of the situation until its conclusion, which is placed at the
end of the first stanza. This rhetorical control over the words renders the actuality of
the event as almost tangible to the reader, due to the finality of the word ‘dead’ and its
position. The phonetic impression of the word is striking, as it is like a full stop,
magnified by its suddenness and relating to the shock of death. The poet insists upon
creating the same experience the he himself has: ‘that late death took all my heart for
speech’. After the stanza is read aloud, the reader must pause for breath. The silence
consolidates the poets own speechlessness; and, in the microcosm of the poem,
represents the void that remains behind after the death of Major Gregory, who
represented to Yeats all that was attractive about the Aristocracy: generosity, courage,
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pride, dignity and worth. ‘All’ returns in the final verse to ensure that all those who
died for instinct and a notion of honour are also assembled in this poem, which once
In the title poem, ‘The Wild Swans at Coole’, the speaker reflects that:
twilight- the poet is in a position to access the spirit world, as Edward Larrissy
suggests in his introduction to The Major Works: ‘…traditionally, both in Celtic and
other folklores boundaries could function like cracks or openings through which the
the modern world, perhaps the poet can only turn now to the unseen world, its
mysteries are no more complexing than the incomprehensible pains and troubles in
the modern day. The supernal and the natural are becoming inextricably linked, and
the poet has recourse to conjure spirits and the visionary as his way of comprehending
his personal loss, and the losses of a nation. As the poem is autobiographical, ‘The
nineteenth autumn has come upon me’(line 7) -recalling the first meeting with Lady
Gregory- Yeats can be visualised standing by the lake watching the swans; reflecting
inferred, that the poet who now has a heavier ‘tread’ is carrying with him the physical
looking for an actual collaboration with the spirits, and Larrissy wonders if this is
widely understood: ‘Yeats believed we walk haunted through our lives, and that the
relationship with a ghost is the source of creativity.’ With this in mind, it is as though
36
W.B.Yeats, The Major Works, ‘The Wild Swans at Coole’, p.60.
37
Ibid, Introduction, xvi
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divine assistance is needed to help Yeats immortalise his memories and resurrect a
form to what currently seems incoherent, this relationship that Larrissy justifiably
suspects goes unnoticed, can, in fact be very clearly exemplified in ‘Broken Dreams’,
in the same collection: ‘Vague memories, nothing but memories, / But in the grave all,
all shall be renewed.’(20-21). The swan as a symbol presents death in terms of the
‘swan song’ Yeats is ‘singing’ to the deceased, imagining the soul’s flight from the
body s the swan leaves the lake and the soul taking flight to a metaphysical world
perhaps? ‘By what lake’s edge or pool / Delight men’s eyes when I awake some day /
To find they have flown away?’ Ending the poem with a question, Yeats leaves the
The poetic voice in this section seems weary, cold now and having to accept and
adjust to the deaths of so many, and then express this loss with an audience in mind.
The hard, clipped lines of ‘The Fisherman’ expound upon the dejection of the poet’s
reality, that both ‘wise / And great art’ (lines 23-4) have been ‘beaten down’ by his
race. Yeats uses the poem to reflect the realities of poetry (lines 13-24) and to contrast
real men in Ireland with an idealised version of ‘A man who does not exist, / A man
who is but a dream.’ The question of what it is to write for one’s own race is not easily
defined. However, in Essays and Introductions, Yeats mentions Thomas Davis, and
whilst asserting that his poems ‘were not good poetry’, and that he ‘hated that dry
eighteenth-century rhetoric’ he admires the Nation poets’ ability to speak for a general
…they had one quality I admired and admire: they were not separated
individual men; they spoke or tried to speak out of a people to a people;
behind them stretched the generations.38
38
W.B.Yeats, Essays and Introductions, ‘A General Introduction for my work’ (London: Macmillan
Publishers Ltd., 1989) p 510.
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Popular recognition is of course essential to any poet, and for Yeats, it is the Irish
masses that he wishes to affect and effect, speaking ‘out of’ and ‘to’. Like the ‘echo-
harbouring shell’39, in adopting the voice of his nation, he wishes to utter back the
truths of Ireland through his poems. Therefore, these poems are responsible for rather
more than just elegising Ireland’s heroes, they manage to reflect the anarchy of
modern times and cast doubt over Ireland’s future. Watson considers the poem as ‘not
just a noble elegy, but as a Yeatsian attempt to shore fragments against the potentially
ruinous forces at work in the modern world.’40 Similarly, Declan Kiberd sees Yeats’s
‘Leda and the Swan’ as latently, and perhaps even unconsciously, chronicling wider
concerns than those manifestly apparent at first sight: ‘Leda and the Swan may indeed
be another account of the artistic or even the readerly process: but in teasing out those
themes, it has much besides to say on the crisis of a newly independent people.’41
The poem tries to handle ambivalence as delicately as it can, with ‘vague fingers’ (line
5) pushing the ‘feathered glory’ (line 6), because of the ambiguity concerning Leda’s
complicity in this union. The poem opaquely suggests that Yeats’s mind was in fact on
contemporary politics, as the birth of Helen represents the dawning of the classical era
in Greek mythology- with Ireland in mind, the poet anticipates the ‘Second Coming’
The void that is so tangible in The Wild Swans at Coole, can be seen to be somewhat
resolved in The Tower collection of 1928. Yeats has moved to Bally Lee, a secure
place for him and his wife to live in, which reflects a progression in his writing. It was
this volume that made the transition for Yeats, as he became recognised as a ‘modern’
poet. Written between 1922-26, the years of private triumph for Yeats were on a
public scale extremely sour, due to the guerrilla war between Britain and Ireland, from
39
W.B.Yeats, The Major Works, ‘The Song of the Happy Shepherd’ p 4, line 37).
40
G.J.Watson, Irish Identity and the Literary Revival, p.125.
41
Declan Kiberd, Inventing Ireland (London: Jonathan Cape, 1995) p.315.
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1919 to 1921, followed by the Civil war in Ireland in 1922. Despite Yeats’s own
deterioration and ageing, his increased responsibilities as senator gave him more
political sway:
In this period of his nation’s greatest modern crisis, Yeats tried to shape Irish
political actions and attitudes through his writing, his speaking and his
counsel. And this combining of the rules of poet and counsellor was certainly
in keeping with ancient Irish bardic tradition.42
In a world where the previous system of beliefs and values are falling apart, the power
of myth and the occult can be seen to mediate some kind of reality and form on a
spiritual level. This deep need for structure and pattern is probably the foundations on
which A Vision was built: ‘Now, in the years following Irish independence, Yeats
struggled to define an alternative vision of society. A Vision, for all its arcane lore,
was intended by him to provide a spiritual foundation for the new nation-state.’43
The revival of the Irish bardic tradition was initiated by Yeats some thirty years
previously, and now it seems his status as a potent political figure in modern times
will enable him to place this mask on. The role converges the supernatural with
political, expressly issuing them as key elements in comprising a whole; due to the
appreciation or higher wisdom. Yeats, having logically come to terms with the occult
in his creation of A Vision, whilst retaining a particular voice for Ireland, meets the
requirements of the fili that were mentioned in the first section. The magical lore that
Yeats learnt was substantially the same as the one known to the druids, so his
balancing of both the presentation of modern Ireland and his fidelity to his esoteric
42
Bernard G. Krimm, W.B.Yeats and the Irish Free State (NewYork: The Whitston Publishing
Company, 1981) preface, xiii.
43
Ibid, p.316
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resolved within the transformation of the shape-shifting Yeats, now wearing the mask
IV
In ‘A General Introduction to my work’ Yeats’s first principle is that ‘the poet is part
of his own phantasmorgia’, adding that ‘we adore [the poet] because nature has grown
intelligible’44. The poems that have featured predominantly in this discussion prove
this assertion to be true. Yeats’s poetry depends on the supernatural world in that it
evokes certain ‘ghosts’ in order to comprehensibly form the present and enable a
tradition and symbolism. An in-depth study of the early poetry served to explore
Yeats’s personal harmony with the supernatural and the realm of archetypal images
such as fairies and ancient Irish heroes. This involvement with a magical world was a
crucial ingredient in restoring modern Ireland’s pride and created a consciousness that
Coming Times’ demanded particular attention as the first poem that could
significantly express both the conflict and the convergence of Yeats’s ideals, and
‘counted one’ in the nation’s literary canon. The poem was employed to introduce the
combine Yeats’s main interests. The poet embraces the rose as a divine symbol, not
separating its function in poetry from its occultist purpose. A longer essay would
benefit from an advancement of the discussion into the later poetry, and time to
thoroughly discuss the ideas of A Vision, concerning the masks of the poet, his ‘self’
and ‘anti self’ in direct opposition, as in ‘The Phases of The Moon’, and the character
44
W.B.Yeats, Essays and Introductions, p.509.
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of Robartes. Also, it would be interesting to widen this discussion out to some more
contemporary Irish poets, such as Eavan Boland, who constantly feels the pressures of
a different version history upon her, one formed, in part by the cultural nationalism
that has been explored in section one, as Edna Longley suggests ‘…in the early years
of the century creating literature and creating a nation could validly be seen as
concentric labours45. She also invokes past ghosts into her poetry, and often uses
ancient myths to reflect upon the present. It might rewarding to compare the separate
accounts of the rising of Easter, 1916, as Boland’s poem can be seen to echo Yeats’s
famous line: ‘The wounds are terrible. The paint is old.’46 (‘The Dolls Museum in
Dublin’, Line 1). The immortalised rebels are re-incarnated through Boland’s poem,
and this is probably as Yeats would have wished, the gyres of time running on and
Bibliography
Foster, John Wilson, ‘Yeats and the Easter Rising’, in Colonial Consequences
(Dublin: Lilliput Press, 1991).
Harper, George Mills, Yeats and The Occult (London: Macmilllan Press Ltd. 1976).
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Katharine Dever
Krimm, Bernard G., W.B.Yeats and the Irish Free State (NewYork: The Whitston
Publishing Company, 1981).
Parkinson, Thomas, W.B. Yeats Self-Critic A study of his Early Verse and The Later
Poetry (Berkeley and Los Angeles: University of California Press, 1971).
Watson, G.J. Irish identity and the Literary Revival: Second Edition (Washington,
D.C. The Catholic University of America Press, 1979).
Yeats, W.B. The Poems, ed. Daniel Albright, (London: Everyman, 1990).
Yeats, W.B. The Major Works, (Oxford: Oxford University Press, 1997).
Young, Dudley Out of Ireland: The Poetry of W.B.Yeats (Cheshire: Carcanet Press,
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