The Trembling of the Veil

by W. B. Yeats

Life was not expensive in that house, where, I think, no meat was eaten; I know that out of the sixty or seventy pounds a year which he earned as accountant in a Dublin shop, he saved a considerable portion for his private charity; and it was, I think, his benevolence that gave him his lucidity of speech, and, perhaps, of writing. If he convinced himself that any particular activity was desirable in the public interest or in that of his friends, he had at once the ardour that came to another from personal ambition. He was always surrounded with a little group of infirm or unlucky persons, whom he explained to themselves and to others, turning cat to griffin, goose to swan. In later years he was to accept the position of organizer of a co-operative banking system, before he had even read a book upon economics or finance, and within a few months to give evidence before a Royal Commission upon the system, as an acknowledged expert, though he had brought to it nothing but his impassioned versatility.

At the time I write of him, he was the religious teacher, and that alone—his painting, his poetry, and his conversation all subservient to that one end. Men watched him with awe or with bewilderment; it was known that he saw visions continually, perhaps more continually than any modern man since Swedenborg; and when he painted and drew in pastel what he had seen, some accepted the record without hesitation, others, like myself, noticing the academic Graeco-Roman forms, and remembering his early admiration for the works of Gustave Moreau, divined a subjective element, but no one doubted his word. One might not think him a good observer, but no one could doubt that he reported with the most scrupulous care what he believed himself to have seen; nor did he lack occasional objective corroboration. Walking with some man in his park—his demesne, as we say in Ireland—he had seen a visionary church at a particular spot, and the man had dug and uncovered its foundations; then some woman had met him with, “Oh, Mr Russell, I am so unhappy,” and he had replied, “You will be perfectly happy this evening at seven o’clock,” and left her to her blushes. She had an appointment with a young man for seven o’clock. I had heard of this a day or so after the event, and I asked him about it, and was told it had suddenly come into his head to use those words; but why he did not know. He and I often quarrelled, because I wanted him to examine and question his visions, and write them out as they occurred; and still more because I thought symbolic what he thought real like the men and women that had passed him on the road. Were they so much a part of his sub-conscious life that they would have vanished had he submitted them to question; were they like those voices that only speak, those strange sights that only show themselves for an instant, when the attention has been withdrawn; that phantasmagoria of which I had learnt something in London: and had his verse and his painting a like origin? And was that why the same hand that painted a certain dreamy, lovely sandy shore, now in the Dublin Municipal Gallery, could with great rapidity fill many canvases with poetical commonplace; and why, after writing Homeward Songs by the Way, where all is skilful and much exquisite, he would never again write a perfect book? Was it precisely because in Swedenborg alone the conscious and the sub-conscious became one, as in that marriage of the angels, which he has described as a contact of the whole being, that Coleridge thought Swedenborg both man and woman?

Russell’s influence, which was already great, had more to support it than his versatility, or the mystery that surrounded him, for his sense of justice, and the daring that came from his own confidence in it, had made him the general counsellor. He would give endless time to a case of conscience, and no situation was too difficult for his clarity; and certainly some of the situations were difficult. I remember his being summoned to decide between two ladies who had quarrelled about a vacillating admirer, and called each other, to each other’s faces, the worst names in our somewhat anaemic modern vocabulary; and I have heard of his success on an occasion when I think no other but Dostoievsky’s idiot could have avoided offence. The Society was very young, and, as its members faced the world’s moral complexities as though they were the first that ever faced them, they drew up very vigorous rules. One rule was that if any member saw a fault growing upon any other member, it was his duty to point it out to that member. A certain young man become convinced that a certain young woman had fallen in love with him; and, as an unwritten rule pronounced love and the spiritual life incompatible, that was a heavy fault. As the young man felt the delicacy of the situation, he asked for Russell’s help, and side by side they braved the offender, who, I was told, received their admonishment with surprised humility, and promised amendment. His voice would often become high, and lose its self-possession during intimate conversation, and I especially could put him in a rage; but the moment the audience became too large for intimacy, or some exciting event had given formality to speech, he would be at the same moment impassioned and impersonal. He had, and has, the capacity, beyond that of any man I have known, to put with entire justice not only the thoughts, but the emotions, of the most opposite parties and personalities, as it were dissolving some public or private uproar into drama by Corneille or by Racine; and men who have hated each other must sometimes have been reconciled, because each heard his enemy’s argument put into better words than he himself had found for his own; and this gift was in later years to give him political influence, and win him respect from Irish Nationalist and Unionist alike. It was, perhaps, because of it, joined to a too literal acceptance of those noble images of moral tradition which are so like late Graeco-Roman statues, that he had seen all human life as a mythological system, where, though all cats are griffins, the more dangerous griffins are only found among politicians he has not spoken to, or among authors he has but glanced at; while those men and women who bring him their confessions and listen to his advice, carry but the snowiest of swan’s plumage. Nor has it failed to make him, as I think, a bad literary critic; demanding plays and poems where the characters must attain a stature of seven feet, and resenting as something perverse and morbid all abatement from that measure. I sometimes wonder what he would have been had he not met in early life the poetry of Emerson and Walt Whitman, writers who have begun to seem superficial precisely because they lack the Vision of evil; and those translations of the Upanishads, which it is so much harder to study by the sinking flame of Indian tradition than by the serviceable lamp of Emerson and Walt Whitman.

We are never satisfied with the maturity of those whom we have admired in boyhood; and, because we have seen their whole circle—even the most successful life is but a segment—we remain to the end their harshest critics. One old schoolfellow of mine will never believe that I have fulfilled the promise of some rough unscannable verses that I wrote before I was eighteen. Does any imaginative man find in maturity the admiration that his first half-articulate years aroused in some little circle; and is not the first success the greatest? Certainly, I demanded of Russell some impossible things, and if I had any influence upon him—and I have little doubt that I had, for we were very intimate—it may not have been a good influence for I thought there could be no aim for poet or artist except expression of a “Unity of Being” like that of a “perfectly proportioned human body”—though I would not at the time have used that phrase. I remember that I was ironic and indignant when he left the Art Schools because his “will was weak, and must grow weaker if he followed any emotional pursuit;” as, later, when he let the readers of a magazine decide between his prose and his verse. I now know that there are men who cannot possess “Unity of Being,” who must not seek it or express it—and who, so far from seeking an anti-self, a Mask that delineates a being in all things the opposite to their natural state, can but seek the suppression of the anti-self, till the natural state alone remains. These are those who must seek no image of desire, but await that which lies beyond their mind, unities not of the mind, but unities of nature, unities of God: the man of science, the moralist, the humanitarian, the politician, St. Simon Stylites upon his pillar, St. Antony in his cavern; all whose pre-occupation is to know themselves for fragments, and at last for nothing; to hollow their hearts out till they are void and without form, to summon a creator by revealing chaos, to become the lamp for another’s wick and oil; and indeed it may be that it has been for their guidance in a very special sense that the “perfectly proportioned human body” suffered crucifixion. For them Mask and Image are of necessity morbid, turning their eyes upon themselves, as though they were of those who can be law unto themselves, of whom Chapman has written, “Neither is it lawful that they should stoop to any other law,” whereas they are indeed of those who can but ask, “Have I behaved as well as So-and-so?” “Am I a good man according to the commandments?” or, “Do I realise my own nothingness before God?” “Have my experiments and observations excluded the personal factor with sufficient rigour?” Such men do not assume wisdom or beauty as Shelley did, when he masked himself as Ahasuerus, or as Prince Athanais, nor do they pursue an Image through a world that had else seemed an uninhabitable wilderness till, amid the privations of that pursuit, the Image is no more named Pandemos, but Urania; for such men must cast all Masks away and fly the Image, till that Image, transfigured because of their cruelties of self-abasement, becomes itself some Image or epitome of the whole natural or supernatural world, and itself pursues. The wholeness of the supernatural world can only express itself in personal form, because it has no epitome but man, nor can The Hound of Heaven fling itself into any but an empty heart. We may know the fugitives from others poets because, like George Herbert, like Francis Thompson, like George Russell, their imaginations grow more vivid in the expression of something which they have not themselves created, some historical religion or cause. But if the fugitive should live, as I think Russell does at times, as it is natural for a Morris or a Henley or a Shelley to live, hunters and pursuers all, his art surrenders itself to moral or poetical commonplace, to a repetition of thoughts and images that have no relation to experience.

I think that Russell would not have disappointed even my hopes had he, instead of meeting as an impressionable youth with our modern subjective romanticism, met with some form of traditional belief, which condemned all that romanticism admires and praises, indeed, all images of desire; for such condemnation would have turned his intellect towards the images of his vision. It might, doubtless, have embittered his life, for his strong intellect would have been driven out into the impersonal deeps where the man shudders; but it would have kept him a religious teacher, and set him, it may be, among the greatest of that species; politics, for a vision-seeking man, can be but half achievement, a choice of an almost easy kind of skill instead of that kind which is, of all those not impossible, the most difficult. Is it not certain that the Creator yawns in earthquake and thunder and other popular displays, but toils in rounding the delicate spiral of a shell?

XV

I heard the other day of a Dublin man recognizing in London an elderly man who had lived in that house in Ely Place in his youth, and of that elderly man, at the sudden memory, bursting into tears. Though I have no such poignant memories, for I was never of it, never anything but a dissatisfied critic, yet certain vivid moments come back to me as I write.

...Russell has just come in from a long walk on the Two Rock mountain, very full of his conversation with an old religious beggar, who kept repeating, “God possesses the heavens, but He covets the earth—He covets the earth.”

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I get in talk with a young man who has taken the orthodox side in some debate. He is a stranger, but explains that he has inherited magical art from his father, and asks me to his rooms to see it in operation. He and a friend of his kill a black cock, and burn herbs in a big bowl, but nothing happens except that the friend repeats again and again, “Oh, my God,” and when I ask him why he has said that, does not know that he has spoken; and I feel that there is something very evil in the room.