Ideas of Good and Evil

by W. B. Yeats

‘when lofty thought
Lifts a young heart above its mortal lair,
And love and life contend in it for what
Shall be its earthly doom, the dead live there,
And move like winds of light on dark and stormy air.’

‘Of his speculations as to what will befall this inestimable spirit when we appear to die,’ Mrs. Shelley has written, ‘a mystic ideality tinged these speculations in Shelley’s mind; certain stanzas in the poem of The Sensitive Plant express, in some degree, the almost inexpressible idea, not that we die into another state, when this state is no longer, from some reason, unapparent as well as apparent, accordant with our being—but that those who rise above the ordinary nature of man, fade from before our imperfect organs; they remain in their “love, beauty, and delight,” in a world congenial to them, and we, clogged by “error, ignorance, and strife,” see them not till we are fitted by purification and improvement to their higher state.’ Not merely happy souls, but all beautiful places and movements and gestures and events, when we think they have ceased to be, have become portions of the eternal.

‘In this life
Of error, ignorance, and strife,
Where nothing is, but all things seem,
And we the shadows of the dream,
It is a modest creed, and yet
Pleasant, if one considers it,
To own that death itself must be,
Like all the rest, a mockery.
This garden sweet, that lady fair,
And all sweet shapes and odours there,
In truth have never passed away;
’Tis we, ’tis ours are changed, not they.
For love and beauty and delight
There is no death, nor change; their might
Exceeds our organs, which endure
No light, being themselves obscure.’

He seems in his speculations to have lit on that memory of nature the visionaries claim for the foundation of their knowledge; but I do not know whether he thought, as they do, that all things good and evil remain for ever, ‘thinking the thought and doing the deed,’ though not, it may be, self-conscious; or only thought that ‘love and beauty and delight’ remain for ever. The passage where Queen Mab awakes ‘all knowledge of the past,’ and the good and evil ‘events of old and wondrous times,’ was no more doubtless than a part of the machinery of the poem, but all the machineries of poetry are parts of the convictions of antiquity, and readily become again convictions in minds that dwell upon them in a spirit of intense idealism.

Intellectual Beauty has not only the happy dead to do her will, but ministering spirits who correspond to the Devas of the East, and the Elemental Spirits of mediæval Europe, and the Sidhe of ancient Ireland, and whose too constant presence, and perhaps Shelley’s ignorance of their more traditional forms, give some of his poetry an air of rootless phantasy. They change continually in his poetry, as they do in the visions of the mystics everywhere and of the common people in Ireland, and the forms of these changes display, in an especial sense, the glowing forms of his mind when freed from all impulse not out of itself or out of supersensual power. These are ‘gleams of a remoter world which visit us in sleep,’ spiritual essences whose shadows are the delights of all the senses, sounds ‘folded in cells of crystal silence,’ ‘visions swift and sweet and quaint,’ which lie waiting their moment ‘each in his thin sheath like a chrysalis,’ ‘odours’ among ‘ever-blooming eden trees’, ‘liquors’ that can give ‘happy sleep,’ or can make tears ‘all wonder and delight’; ‘The golden genii who spoke to the poets of Greece in dreams’; ‘the phantoms’ which become the forms of the arts when ‘the mind, arising bright from the embrace of beauty,’ ‘casts on them the gathered rays which are reality’; the ‘guardians’ who move in ‘the atmosphere of human thought’ as ‘the birds within the wind, or the fish within the wave,’ or man’s thought itself through all things; and who join the throng of the happy hours when Time is passing away—

‘As the flying fish leap
From the Indian deep,
And mix with the seabirds half asleep.’

It is these powers which lead Asia and Panthea, as they would lead all the affections of humanity, by words written upon leaves, by faint songs, by eddies of echoes that draw ‘all spirits on that secret way,’ by the ‘dying odours’ of flowers and by ‘the sunlight of the sphered dew,’ beyond the gates of birth and death to awake Demogorgon, eternity, that ‘the painted veil’ ‘called life’ may be ‘torn aside.’

There are also ministers of ugliness and all evil, like those that came to Prometheus—

‘As from the rose which the pale priestess kneels
To gather for her festal crown of flowers,
The aërial crimson falls, flushing her cheek,
So from our victim’s destined agony
The shade which is our form invests us round;
Else we are shapeless as our mother Night.’

Or like those whose shapes the poet sees in The Triumph of Life, coming from the procession that follows the car of life, as ‘hope’ changes to ‘desire,’ shadows ‘numerous as the dead leaves blown in autumn evening from a poplar tree’; and resembling those they come from, until, if I understand an obscure phrase aright, they are ‘wrapt’ round ‘all the busy phantoms that live there as the sun shapes the clouds.’ Some to sit ‘chattering like apes,’ and some like ‘old anatomies’ ‘hatching their bare broods under the shade of dæmons’ wings,’ laughing ‘to reassume the delegated powers’ they had given to the tyrants of the earth, and some ‘like small gnats and flies’ to throng ‘about the brow of lawyers, statesmen, priest and theorist,’ and some ‘like discoloured shapes of snow’ to fall ‘on fairest bosoms and the sunniest hair,’ to be ‘melted by the youthful glow which they extinguish,’ and many to ‘fling shadows of shadows yet unlike themselves,’ shadows that are shaped into new forms by that ‘creative ray’ in which all move like motes.