William Butler Yeats - Quotations (8): Major Literary Figures
William Shakespeare (I), in Stratford-on-Avon (Ideals of Good and Evil, 1903): I do not thing cannot believe that Shakespeare looked in his Richard II with any but sympathetic eyes, understanding how ill-fitted he was to be king, at a certain moment of history, but understanding thta he was lovable and full of capricious fancy, a wild creature as Pater has called him. [..] To suppose that Shakespeare preferred the men who deposed his king is to suppose that Shakespeare judged men with the eyes of a Municipal Councillor weighting the merits of a Town Clerk. (Essays and Introductions, p.105.) [To suppose that] Shakespeare preferred the men who deposed his king is to suppose that Shakespeare judged men with the eyes of a Municipal Councillor weighting the merits of a Town Clerk. (Idem.) He saw indeed, as I think, in Richard II the defeat that awaits all, whether they be artist or saint, who find themselves where men ask of them a rough energy and have nothing to give but some contemplative virtue, whether lyrical fantasy, or sweetness of temper, or dreamy dignity, or love of God, or love of His creatures. He saw that such a man through sheer bewilderment and impatience can become as unjust or as violent as any common man, any Bolingbroke or Prince John, and yet remain that sweet lovely rose. The courtly and saintly ideals of the Middle Ages were fading, and the practical ideals of the modern age had begun to threaten the unuseful dome of the sky; Merry England was fading, and yet it was not so faded that the poets could not watch the procession of the world with that untroubled sympathy for men as they are, as apart from all they do and seem, which is the substance of tragic irony. (Ibid., 106; quoted in Barry Montgomery, Yeatss Occult Philosophy of Art, UUC MA Diss. 2003.)
[ top ] Jonathan Swift [Yeatss explanation of Swifts view of the One, the Few, and the Many:] The One is the executive [...] the Few are those who though the possession of hereditary wealth, or great personal gifts, have come to identify their lives with the life of the State, whereas the lives and the ambitions of the Many are private. The Many do their days work well, and so far from copying even the wisest of their neighbours, affect a singularity in action and thought [...] And furthermore, from the moment of enlistment thinks himself above other men and struggles for power until all is confusion. (Introduction to Words for Music Perhaps; rep. in Essays, p.351; quoted in Jeffares, New Commentary, 1984, p.346; quoted more fully in Jeffares, pp.282-83, as attached.)
[ top ] William Blake: William Blake expounds the history of inspiration by a very curious and obscure symbol. A lark, he says, mounts upwards into the heart of the heavens, and there is met by another and descending lark, which touches its wings to its wings [...] man attains spiritual influence in like fashion. He must go on perfecting earthly power and perception until they are so subtilised that divine power and divine perception descend to meet them, and the song of earth and the song of heaven mingle together. (William Carleton, in Uncollected Prose, ed. John Frayne, Vol. 1, 1970, p.384; quoted in Barry Montgomery, Yeatss Occult Philosophy of Art, UUC MA Diss. 2003.)
William Blake and the Imagination (1897): There have been men who loved the future like a mistress, and the future mixed her breath into the breath and shoor her hair about them, and hid them from the understanding of their times. William Blake was one of these men, and if he spoke confussedly and obscurely it was because he spoke of things for whose speaking he could find no models in the world he knew. He announced the religion of art, of which no man dreamed in the world he knew; and he understood it more perfectly than the thousands of subtle spirits who have received its baptism in the world we know, because in the beginning of important things - in the beginning of love, in the beginning of the day, in the beginning of any work - there is a moment when we understand more perfeclty than we understand gain until all is finished. In his time educated people believed that they amused themselves with books of imagination, but that they made their souls by listening to sermons and by doing or by not doing certain things. When they had to explain by serious people like themselves honoured the great poets greatly they were hard put to it for lack of good reasons. In our time we are agreed that we make our souls out of some one of the great poets of ancient times [...] while we amuse ourselves, or, at [111] best, make a poorer sort of soul, by listening to sermons or by not doing certain things. (Essays and Introductions, [1962], p.111-15, here p.111-12.) [Cont.]
William Blake and the Imagination (1897) - [cont.]): Had he been a Catholic of Dantes time he would have been well content with Mary and the angels; or had been a scholar of our time he would have taken his symbols where Wagner took his, from Norse mythology; or have followed, with the help of Professor Rhys, that pathway into Welsh mythology which he found in Jerusalem; or have gone to Ireland and chosen for his symbols the sacred mountains, along whose sides the peasant still sees enchanted fires, and the divinities which have not faded from the belief, if they have faded from the prayers, of simple hearts; and have spoken without mixing incongruous things because he spoke of things that had been long steeped in emotion; and have been less obscure because a traditional mythology stood on the threshold of his meaning and on the margin of his sacred darkness. [....]. (Ideas of Good and Evil, in Essays and Introductions, 1961, 1961, pp.110-15.) [ top ] George Berkeley: A time has come when man must have certainty, and man knows what he has made. Man has made mathematics, but God reality. Instead of hierarchical society, where all men are different, came democracy; instead of a science which had re-discovered Anima Mundi, its experiments and observations confirming the speculations of Henry More, came materialism: all that Whiggish world Swift stared on till he became a raging man. The ancient foundations had scarcely dispersed when Swift. young acquaintance Berkeley destroyed the new for all that would listen, created modern philosophy and established for ever the subjectivity of space. No educated man to-day accepts the objective matter and space of popular science, and yet deductions made by those who believed in both dominate the world, make possible the stimulation and condonation of revolutionary massacre and the multiplication of murderous weapons by substituting for the old humanity with its unique irreplaceable individuals something that can be chopped and measured like a piece of cheese; compel denial of the immortality of the soul by hiding from the mass of the people that the grave-diggers have no place to bury us but in the human mind. (Explorations, pp.435-36; quoted in A. N. Jeffares, A New Commentary to the Poems [... &c.], Macmillan 1984, p.282. [Commentary on The Seven Sages; but cf. Under Ben Bulben: Though grave-diggers toil is long [...] They but thrust their buried men / Back in the human mind again, Collected Poems, 1950, p.398. )
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