And now he commends some friend “boyish and kind, and shy,” who greeted him, and greeted his wife, “that day we brought our beautiful one to lie in the green peace” and who is now dead himself, and after that he speaks of love “turned by death to longing” and so, to an enemy.
When I spoke to him of his child’s death he said, “she was a person of genius; she had the genius of the mind, and the genius of the body.” And later I heard him talk of her as a man talks of something he cannot keep silence over because it is in all his thoughts. I can remember, too, his talking of some book of natural history he had read, that he might be able to answer her questions.
He had a house now at Mortlake on the Thames with a great ivy tod shadowing door and window, and one night there he shocked and startled a roomful of men by showing how far he could be swept beyond our reach in reveries of affection. The dull man, who had tried to put Wilde out of countenance, suddenly said to the whole room, roused by I cannot remember what incautious remark of mine made to some man at my side: “Yeats believes in magic; what nonsense.” Henley said, “No, it may not be nonsense; black magic is all the go in Paris now.” And then turning towards me with a changed sound in his voice, “It is just a game, isn’t it.” I replied, not noticing till too late his serious tone, and wishing to avoid discussion in the dull man’s company, “One has had a vision; one wants to have another, that is all.” Then Henley said, speaking in a very low voice, “I want to know how I am to get to my daughter. I was sitting here the other night when she came into the room and played round the table and went out again. Then I saw that the door was shut and I knew that I had seen a vision.” There was an embarrassed silence, and then somebody spoke of something else and we began to discuss it hurriedly and eagerly.
V
I came now to be more in London, never missing the meetings of the Rhymers’ Club, nor those of the council of the Irish Literary Society, where I constantly fought out our Irish quarrels and pressed upon the unwilling Gavan Duffy the books of our new movement. The Irish members of Parliament looked upon us with some hostility because we had made it a matter of principle never to put a politician in the chair, and upon other grounds. One day, some old Irish member of Parliament made perhaps his only appearance at a gathering of members. He recited with great emotion a ballad of his own composition in the manner of Young Ireland, repeating over his sacred names, Wolfe Tone, Emmet, and Owen Roe, and mourning that new poets and new movements should have taken something of their sacredness away. The ballad had no literary merit, but I went home with a troubled conscience; and for a dozen years perhaps, till I began to see the result of our work in a deepened perception of all those things that strengthen race, that trouble remained. I had in mind that old politician as I wrote but the other day—
“Our part
To murmur name upon name
As a mother names her child.”
The Rhymers had begun to break up in tragedy, though we did not know that till the play had finished. I have never found a full explanation of that tragedy; sometimes I have remembered that, unlike the Victorian poets, almost all were poor men, and had made it a matter of conscience to turn from every kind of money-making that prevented good writing, and that poverty meant strain, and for the most part, a refusal of domestic life. Then I have remembered that Johnson had private means, and that others who came to tragic ends, had wives and families. Another day I think that perhaps our form of lyric, our insistence upon emotion which has no relation to any public interest, gathered together, overwrought, unstable men; and remember the moment after that the first to go out of his mind had no lyrical gift, and that we valued him mainly because he seemed a witty man of the world; and that a little later another who seemed, alike as man and writer, dull and formless, went out of his mind, first burning poems which I cannot believe would have proved him as the one man who saw them claims, a man of genius. The meetings were always decorous and often dull; some one would read out a poem and we would comment, too politely for the criticism to have great value; and yet that we read out our poems, and thought that they could be so tested, was a definition of our aims. Love’s Nocturne is one of the most beautiful poems in the world, but no one can find out its beauty, so intricate its thought and metaphor, till he has read it over several times, or often stopped his reading to think out the meaning of some passage, and the Faustine of Swinburne, where many separate verses are powerful and musical, could not, were it read out, be understood with pleasure, however clearly it were read, because it has no more logical structure than a bag of shot. I shall, however, remember all my life that evening when Lionel Johnson read or spoke aloud in his musical monotone, where meaning and cadence found the most precise elocution, his poem suggested “by the Statue of King Charles at Charing Cross.” It was as though I listened to a great speech. Nor will that poem be to me again what it was that first night. For long I only knew Dowson’s O Mors, to quote but the first words of its long title, and his Villanelle of Sunset from his reading, and it was because of the desire to hold them in my hand that I suggested the first Book of The Rhymers’ Club. They were not speech but perfect song, though song for the speaking voice. It was perhaps our delight in poetry that was, before all else, speech or song, and could hold the attention of a fitting audience like a good play or good conversation, that made Francis Thompson, whom we admired so much—before the publication of his first poem I had brought to the Cheshire Cheese the proof sheets of his Ode to the Setting Sun, his first published poem—come but once and refuse to contribute to our book. Preoccupied with his elaborate verse, he may have seen only that which we renounced, and thought what seemed to us simplicity, mere emptiness. To some members this simplicity was perhaps created by their tumultuous lives, they praised a desired woman and hoped that she would find amid their praise her very self, or at worst, their very passion; and knew that she, ignoramus that she was, would have slept in the middle of Love’s Nocturne, lofty and tender though it be. Woman herself was still in our eyes, for all that, romantic and mysterious, still the priestess of her shrine, our emotions remembering the Lilith and the Sybilla Palmifera of Rossetti; for as yet that sense of comedy, which was soon to mould the very fashion plates, and, in the eyes of men of my generation, to destroy at last the sense of beauty itself, had scarce begun to show here and there, in slight subordinate touches among the designs of great painters and craftsmen. It could not be otherwise, for Johnson’s favourite phrase, that life is ritual, expressed something that was in some degree in all our thoughts, and how could life be ritual if woman had not her symbolical place?
If Rossetti was a sub-conscious influence, and perhaps the most powerful of all, we looked consciously to Pater for our philosophy. Three or four years ago I re-read Marius the Epicurean, expecting to find I cared for it no longer, but it still seemed to me, as I think it seemed to us all, the only great prose in modern English, and yet I began to wonder if it, or the attitude of mind of which it was the noblest expression, had not caused the disaster of my friends. It taught us to walk upon a rope, tightly stretched through serene air, and we were left to keep our feet upon a swaying rope in a storm. Pater had made us learned; and, whatever we might be elsewhere, ceremonious and polite, and distant in our relations to one another, and I think none knew as yet that Dowson, who seemed to drink so little and had so much dignity and reserve, was breaking his heart for the daughter of the keeper of an Italian eating house, in dissipation and drink; and that he might that very night sleep upon a sixpenny bed in a doss house. It seems to me that even yet, and I am speaking of 1894 and 1895, we knew nothing of one another, but the poems that we read and criticised; perhaps I have forgotten or was too much in Ireland for knowledge, but of this I am certain, we shared nothing but the artistic life. Sometimes Johnson and Symons would visit our sage at Oxford, and I remember Johnson, whose reports however were not always to be trusted, returning with a sentence that long ran in my head. He had noticed books on political economy among Pater’s books, and Pater had said, “Everything that has occupied man, for any length of time, is worthy of our study.” Perhaps it was because of Pater’s influence that we, with an affectation of learning, claimed the whole past of literature for our authority, instead of finding it like the young men in the age of comedy that followed us, in some new, and so still unrefuted authority; that we preferred what seemed still uncrumbled rock, to the still unspotted foam; that we were traditional alike in our dress, in our manner, in our opinions, and in our style.
Why should men, who spoke their opinions in low voices, as though they feared to disturb the readers in some ancient library, and timidly as though they knew that all subjects had long since been explored, all questions long since decided in books whereon the dust settled—live lives of such disorder and seek to rediscover in verse the syntax of impulsive common life? Was it that we lived in what is called “an age of transition” and so lacked coherence, or did we but pursue antithesis?