Ideas of Good and Evil. William Butler Yeats

Чтение книги онлайн.

СКАЧАТЬ elaborate purposes, precise emotions, are often, as I think, not really ours, but have on a sudden come up, as it were, out of hell or down out of heaven. The historian should remember, should he not? angels and devils not less than kings and soldiers, and plotters and thinkers. What matter if the angel or devil, as indeed certain old writers believed, first wrapped itself with an organized shape in some man’s imagination? what matter ‘if God himself only acts or is in existing beings or men,’ as Blake believed? we must none the less admit that invisible beings, far wandering influences, shapes that may have floated from a hermit of the wilderness, brood over council-chambers and studies and battle-fields. We should never be certain that it was not some woman treading in the wine-press who began that subtle change in men’s minds, that powerful movement of thought and imagination about which so many Germans have written; or that the passion, because of which so many countries were given to the sword, did not begin in the mind of some shepherd boy, lighting up his eyes for a moment before it ran upon its way.

      V

      We cannot doubt that barbaric people receive such influences more visibly and obviously, and in all likelihood more easily and fully than we do, for our life in cities, which deafens or kills the passive meditative life, and our education that enlarges the separated, self-moving mind, have made our souls less sensitive. Our souls that were once naked to the winds of heaven are now thickly clad, and have learned to build a house and light a fire upon its hearth, and shut to the doors and windows. The winds can, indeed, make us draw near to the fire, or can even lift the carpet and whistle under the door, but they could do worse out on the plains long ago. A certain learned man, quoted by Mr. Lang in his Making of Religion, contends that the memories of primitive man and his thoughts of distant places must have had the intensity of hallucination, because there was nothing in his mind to draw his attention away from them – an explanation that does not seem to me complete – and Mr. Lang goes on to quote certain travellers to prove that savages live always on the edges of vision. One Laplander who wished to become a Christian, and thought visions but heathenish, confessed to a traveller, to whom he had given a minute account of many distant events, read doubtless in that traveller’s mind, ‘that he knew not how to make use of his eyes, since things altogether distant were present to them.’ I myself could find in one district in Galway but one man who had not seen what I can but call spirits, and he was in his dotage. ‘There is no man mowing a meadow but sees them at one time or another,’ said a man in a different district.

      If I can unintentionally cast a glamour, an enchantment, over persons of our own time who have lived for years in great cities, there is no reason to doubt that men could cast intentionally a far stronger enchantment, a far stronger glamour, over the more sensitive people of ancient times, or that men can still do so where the old order of life remains unbroken. Why should not the Scholar Gipsy cast his spell over his friends? Why should not St. Patrick, or he of whom the story was first told, pass his enemies, he and all his clerics, as a herd of deer? Why should not enchanters like him in the Morte d’Arthur make troops of horse seem but grey stones? Why should not the Roman soldiers, though they came of a civilization which was ceasing to be sensitive to these things, have trembled for a moment before the enchantments of the Druids of Mona? Why should not the Jesuit father, or the Count Saint Germain, or whoever the tale was first told of, have really seemed to leave the city in a coach and four by all the Twelve Gates at once? Why should not Moses and the enchanters of Pharaoh have made their staffs as the medicine men of many primitive peoples make their pieces of old rope seem like devouring serpents? Why should not that mediæval enchanter have made summer and all its blossoms seem to break forth in middle winter?

      May we not learn some day to rewrite our histories, when they touch upon these things too?

      Men who are imaginative writers to-day may well have preferred to influence the imagination of others more directly in past times. Instead of learning their craft with paper and a pen they may have sat for hours imagining themselves to be stocks and stones and beasts of the wood, till the images were so vivid that the passers-by became but a part of the imagination of the dreamer, and wept or laughed or ran away as he would have them. Have not poetry and music arisen, as it seems, out of the sounds the enchanters made to help their imagination to enchant, to charm, to bind with a spell themselves and the passers-by? These very words, a chief part of all praises of music or poetry, still cry to us their origin. And just as the musician or the poet enchants and charms and binds with a spell his own mind when he would enchant the mind of others, so did the enchanter create or reveal for himself as well as for others the supernatural artist or genius, the seeming transitory mind made out of many minds, whose work I saw, or thought I saw, in that suburban house. He kept the doors too, as it seems, of those less transitory minds, the genius of the family, the genius of the tribe, or it may be, when he was mighty-souled enough, the genius of the world. Our history speaks of opinions and discoveries, but in ancient times when, as I think, men had their eyes ever upon those doors, history spoke of commandments and revelations. They looked as carefully and as patiently towards Sinai and its thunders as we look towards parliaments and laboratories. We are always praising men in whom the individual life has come to perfection, but they were always praising the one mind, their foundation of all perfection.

      VI

      I once saw a young Irish woman, fresh from a convent school, cast into a profound trance, though not by a method known to any hypnotist. In her waking state she thought the apple of Eve was the kind of apple you can buy at the greengrocer’s, but in her trance she saw the Tree of Life with ever-sighing souls moving in its branches instead of sap, and among its leaves all the fowl of the air, and on its highest bough one white fowl bearing a crown. When I went home I took from the shelf a translation of The Book of Concealed Mystery, an old Jewish book, and cutting the pages came upon this passage, which I cannot think I had ever read: ‘The Tree, … is the Tree of the Knowledge of Good and of Evil … in its branches the birds lodge and build their nests, the souls and the angels have their place.’

      I once saw a young Church of Ireland man, a bank clerk in the west of Ireland, thrown in a like trance. I have no doubt that he, too, was quite certain that the apple of Eve was a greengrocer’s apple, and yet he saw the tree and heard the souls sighing through its branches, and saw apples with human faces, and laying his ear to an apple heard a sound as of fighting hosts within. Presently he strayed from the tree and came to the edge of Eden, and there he found himself not by the wilderness he had learned of at the Sunday-school, but upon the summit of a great mountain, of a mountain ‘two miles high.’ The whole summit, in contradiction to all that would have seemed probable to his waking mind, was a great walled garden. Some years afterwards I found a mediæval diagram, which pictured Eden as a walled garden upon a high mountain.

      Where did these intricate symbols come from? Neither I nor the one or two people present or the seers had ever seen, I am convinced, the description in The Book of Concealed Mystery, or the mediæval diagram. Remember that the images appeared in a moment perfect in all their complexity. If one can imagine that the seers or that I myself or another had indeed read of these images and forgotten it, that the supernatural artist’s knowledge of what was in our buried memories accounted for these visions, there are numberless other visions to account for. One cannot go on believing in improbable knowledge for ever. For instance, I find in my diary that on December 27, 1897, a seer, to whom I had given a certain old Irish symbol, saw Brigit, the goddess, holding out ‘a glittering and wriggling serpent,’ and yet I feel certain that neither I nor he knew anything of her association with the serpent until Carmina Gadelica was published a few months ago. And an old Irish woman who can neither read nor write has described to me a woman dressed like Dian, with helmet, and short skirt and sandals, and what seemed to be buskins. Why, too, among all the countless stories of visions that I have gathered in Ireland, or that a friend has gathered for me, are there none that mix the dress of different periods? The seers when they are but speaking from tradition will mix everything together, and speak of Finn mac Cool going to the Assizes at Cork. Almost every one who has ever busied himself with such matters has come, in trance or dream, upon some new and strange symbol or event, which he has afterwards found in some work he had never СКАЧАТЬ