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big river, and the man who had tried to keep her from being carried off was drifting down it – such are the topsy-turvydoms of faery glamour – in a cockle-shell. On the way her companions had mentioned the names of several people who were about to die shortly in the village.
Perhaps the constable was right. It is better doubtless to believe much unreason and a little truth than to deny for denial’s sake truth and unreason alike, for when we do this we have not even a rush candle to guide our steps, not even a poor sowlth to dance before us on the marsh, and must needs fumble our way into the great emptiness where dwell the misshapen dhouls. And after all, can we come to so great evil if we keep a little fire on our hearths and in our souls, and welcome with open hand whatever of excellent come to warm itself, whether it be man or phantom, and do not say too fiercely, even to the dhouls themselves, ‘Be ye gone’? When all is said and done, how do we not know but that our own unreason may be better than another’s truth? for it has been warmed on our hearths and in our souls, and is ready for the wild bees of truth to hive in it, and make their sweet honey. Come into the world again, wild bees, wild bees!
MORTAL HELP
One hears in the old poems of men taken away to help the gods in a battle, and Cuchulain won the goddess Fand for a while, by helping her married sister and her sister’s husband to overthrow another nation of the Land of Promise. I have been told, too, that the people of faery cannot even play at hurley unless they have on either side some mortal, whose body, or whatever has been put in its place, as the story-teller would say, is asleep at home. Without mortal help they are shadowy and cannot even strike the balls. One day I was walking over some marshy land in Galway with a friend when we found an old, hard-featured man digging a ditch. My friend had heard that this man had seen a wonderful sight of some kind, and at last we got the story out of him. When he was a boy he was working one day with about thirty men and women and boys. They were beyond Tuam and not far from Knock-na-gur. Presently they saw, all thirty of them, and at a distance of about half-a-mile, some hundred and fifty of the people of faery. There were two of them, he said, in dark clothes like people of our own time, who stood about a hundred yards from one another, but the others wore clothes of all colours, ‘bracket’ or chequered, and some with red waistcoats.
He could not see what they were doing, but all might have been playing hurley, for ‘they looked as if it was that.’ Sometimes they would vanish, and then he would almost swear they came back out of the bodies of the two men in dark clothes. These two men were of the size of living men, but the others were small. He saw them for about half-an-hour, and then the old man he and those about him were working for took up a whip and said, ‘Get on, get on, or we will have no work done!’ I asked if he saw the faeries too. ‘Oh, yes, but he did not want work he was paying wages for to be neglected.’ He made everybody work so hard that nobody saw what happened to the faeries.
A VISIONARY
A young man came to see me at my lodgings the other night, and began to talk of the making of the earth and the heavens and much else. I questioned him about his life and his doings. He had written many poems and painted many mystical designs since we met last, but latterly had neither written nor painted, for his whole heart was set upon making his mind strong, vigorous, and calm, and the emotional life of the artist was bad for him, he feared. He recited his poems readily, however. He had them all in his memory. Some indeed had never been written down. They, with their wild music as of winds blowing in the reeds,1 seemed to me the very inmost voice of Celtic sadness, and of Celtic longing for infinite things the world has never seen. Suddenly it seemed to me that he was peering about him a little eagerly. ‘Do you see anything, X – ?’ I said. ‘A shining, winged woman, covered by her long hair, is standing near the doorway,’ he answered, or some such words. ‘Is it the influence of some living person who thinks of us, and whose thoughts appear to us in that symbolic form?’ I said; for I am well instructed in the ways of the visionaries and in the fashion of their speech. ‘No,’ he replied; ‘for if it were the thoughts of a person who is alive I should feel the living influence in my living body, and my heart would beat and my breath would fail. It is a spirit. It is some one who is dead or who has never lived.’
I asked what he was doing, and found he was clerk in a large shop. His pleasure, however, was to wander about upon the hills, talking to half-mad and visionary peasants, or to persuade queer and conscience-stricken persons to deliver up the keeping of their troubles into his care. Another night, when I was with him in his own lodging, more than one turned up to talk over their beliefs and disbeliefs, and sun them as it were in the subtle light of his mind. Sometimes visions come to him as he talks with them, and he is rumoured to have told divers people true matters of their past days and distant friends, and left them hushed with dread of their strange teacher, who seems scarce more than a boy, and is so much more subtle than the oldest among them.
The poetry he recited me was full of his nature and his visions. Sometimes it told of other lives he believes himself to have lived in other centuries, sometimes of people he had talked to, revealing them to their own minds. I told him I would write an article upon him and it, and was told in turn that I might do so if I did not mention his name, for he wished to be always ‘unknown, obscure, impersonal.’ Next day a bundle of his poems arrived, and with them a note in these words: ‘Here are copies of verses you said you liked. I do not think I could ever write or paint any more. I prepare myself for a cycle of other activities in some other life. I will make rigid my roots and branches. It is not now my turn to burst into leaves and flowers.’
The poems were all endeavours to capture some high, impalpable mood in a net of obscure images. There were fine passages in all, but these were often embedded in thoughts which have evidently a special value to his mind, but are to other men the counters of an unknown coinage. To them they seem merely so much brass or copper or tarnished silver at the best. At other times the beauty of the thought was obscured by careless writing as though he had suddenly doubted if writing was not a foolish labour. He had frequently illustrated his verses with drawings, in which an imperfect anatomy did not altogether hide extreme beauty of feeling. The faeries in whom he believes have given him many subjects, notably Thomas of Ercildoune sitting motionless in the twilight while a young and beautiful creature leans softly out of the shadow and whispers in his ear. He had delighted above all in strong effects of colour: spirits who have upon their heads instead of hair the feathers of peacocks; a phantom reaching from a swirl of flame towards a star; a spirit passing with a globe of iridescent crystal – symbol of the soul – half shut within his hand. But always under this largess of colour lay some tender homily addressed to man’s fragile hopes. This spiritual eagerness draws to him all those who, like himself, seek for illumination or else mourn for a joy that has gone. One of these especially comes to mind. A winter or two ago he spent much of the night walking up and down upon the mountain talking to an old peasant who, dumb to most men, poured out his cares for him. Both were unhappy: X – because he had then first decided that art and poetry were not for him, and the old peasant because his life was ebbing out with no achievement remaining and no hope left him. Both how Celtic! how full of striving after a something never to be completely expressed in word or deed. The peasant was wandering in his mind with prolonged sorrow. Once he burst out with ‘God possesses the heavens – God possesses the heavens – but He covets the world’; and once he lamented that his old neighbours were gone, and that all had forgotten him: they used to draw a chair to the fire for him in every cabin, and now they said, ‘Who is that old fellow there?’ ‘The fret’ [Irish for doom] ‘is over me,’ he repeated, and then went on to talk once more of God and heaven. More than once also he said, waving his arm towards the mountain, ‘Only myself knows what happened under the thorn-tree forty years ago’; and as he said it the tears upon his face glistened in the moonlight.
This old man always rises before me when I think of X – . Both seek – one in wandering sentences, the other in symbolic pictures and subtle allegoric poetry – to express a something that lies beyond the range of expression; and both, if X – will forgive me, have within them the vast and vague extravagance that lies at the bottom of the Celtic heart. The peasant visionaries that are, the landlord duellists that were, and the whole hurly-burly of legends – Cuchulain fighting the sea for two days until the waves pass over
I wrote this sentence long ago. This sadness now seems to me a part of all peoples who preserve the moods of the ancient peoples of the world. I am not so pre-occupied with the mystery of Race as I used to be, but leave this sentence and other sentences like it unchanged. We once believed them, and have, it may be, not grown wiser.