William Butler Yeats: Quotations (9) - Extracts from A Vision (1925)

A Vision (priv. edn. 1925) - with port. of Giraldus from the Speculum Angelorum et Hominum [facing p.38 in A Vision (B) 1937], but resembling W. B. Yeats, and ded. epistle to “Vestigia” [Moina Bergson Mathers], sis. of Henri Bergson and wife of MacGregor Mathers; issued on 15 [var. 11] Jan. 1926 (rev. edn. 1937); in it the communicators’ or ‘Instructors’ tell him that they have ‘come to give him metaphors for poetry’ (Letters, ed. Wade, 1954, p.613.) Yeats revived Michael Robartes and had him travel among Judwalis in Middle East, where he learns the meaning of some symbols that he had earlier met with in reading a Latin work of Giraldus [Robartes: ‘I tried to identify my Giraldus with Giraldus of Bologna’ - ibid., p.40]; spends twenty years among them, and returns to communicate his new learning to Michael Aherne, who as a Catholic refuses to believe a system that challenges Platonic myth and Thomas Aquinas. (See Richard Ellmann, Yeats: The Man and the Masks, 1948, p.237ff.) Ideal phase is Unity of Being, shortly after the full moon (Phase 17), where Yeats himself is classified, along with Shelley, Dante, and Landor. Mrs Yeats and John Butler Yeats belong to Phase 19; Lady Gregory to Phase 24 (where codes dominate). Russell - though objecting - to phase 25 (‘some organised belief’.) Ezra Pound to phase 12, but later among the humanitarians at the later objective phases after Yeats saw him feed cats at Rapello (Ellmann, 1948, p.240)’ ‘I would prefer to stay out of Ireland until my philosophy is complete & then to settle there and apply its doctrine to practical life’ (Letter to Lady Gregory, printed as unpubl. in Ellmann, 1948, p.245.) Introduction to 2nd Edn.: ‘The other day Lady Gregory said to me: “You are a much better educated man than you were ten years ago and much more powerful in argument’ [Vision, B, 1937, p.8.] And I put The Tower and The Winding Stair into evidence to show that my poetry has gained in self-possession and power. I owe this change to an incredible experience [referring to his wife’s automatic writing]’ (A Vision, 1928, p.8; quoted in Ellmann, 1948, p.266.)

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A Vision (priv. edn. 1925) [On the 13th Phase:] ‘It is that [13th] cycle which may deliver us from the twelve cycles of time and space. The cone which intersects ours is a cone in so far as we think of it as the antithesis of our thesis, but if the time has come for our deliverance it is the phaseless sphere, sometimes called the Thirteenth Sphere, for every lesser cycle contains within itself a sphere that is, as it were, the reflection or messenger of the final deliverance. Within it lives all souls that have been set free and every Daimon and Ghostly Self; our expanding cone seems to cut through its gyre; spiritual influx is from its circumference, animate life from its centre. [&c.]’ (A Vision, B, p.210-11; cited in Jeffares, Commentary, p.328). ‘The Thirteenth Cone is a sphere because sufficient to itself; but as seen by Man it is a cone. It becomes conscious of itself as so seen, like some great dancer, the perfect flower of modern culture, dancing some primitive dance and conscious of his or her own life and of the dance. [… &c.]’ (A Vision (B), p.240; cited in Jeffares, Commentary, p.329, also 354.)

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A Vision (1925): ‘Each age unwinds the thread of another age had wound, and it amuses me to remember that before Phidias, and his westward moving art, Persia fell, and that when full moon came round again, amid eastward moving thought, and brought Byzantine glory, Rome fell; and that at the outset of our westward moving Renaissance Byzantium fell; all things dying each other’s life, living each other’s death’ (A Vision, 1925 [A], p.183.) [On the last gyre - 24th]: ‘A decadence will descend, by perpetual moral improvement, upon a community which may seem like some woman of New York or Paris who has renounced her rouge pot to lose her figure and grow coarse of skin and dull of brain, feeding her calves and babies somewhere upon the edge of the wilderness. The decadence of the Graeco-Roman world with its violent soldiers and its mahogany dark young athletes was as great, but that suggested the bubbles of life turned into marbles, whereas what awaits us, being democratic and primary, may suggest bubbles in a frozen pondmathematical Babylonian starlight. When the new era comes bringing its stream of irrational force it will, as did Christianity, find its philosophy already impressed upon the minority who have, true to phase, turned away at the last gyre from the Physical Primary. And it must wake into life, not Durer’s, nor Blake’s, nor Milton’s human form divine - nor yet Nietzsche’s superman nor Patmore’s catholic, boasting “a tongue that’s dead” - the brood of the Sistine Chapel - but organic groups, covens of physical or intellectual kin melted out of the frozen mass. I imagine new races, as it were, seeking domination, a world resembling but for its immensity that of the Greek tribes - each with its own Daimon or ancestral hero - the brood of Leda, War and Love; history grown symbolic, the biography changed into a myth. Above all I imagine everywhere the opposites no mere alternation between nothing and something like the Christian brute and ascetic, but true opposites each living the other’s death, dying the other’s life.’ (A Vision, 1925 Edn.; p.213; quoted in A. N. Jeffares, W. B. Yeats: Man and Poet, London: Routledge & Kegan Paul 1949, p.203.) Note: Jeffares remarks, ‘The grim picture was not fully drawn until “The Second Coming”’ - and quotes - ‘In pity for man’s darkening thought / He walked that room and issued thence / In Gallilean turbulence.’ (Coll. Poems, p.240; Jeffares, idem.; quoted ]in large part] in quoted in Foster, Life of Yeats, Vol. II, OUP 2003, p.290.)

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A Vision (1925) - On Byzantium: ‘I think if I could be given a month of Antiquity and leave to spend it where I chose, I would spend it in Byzantium a little before Justinian opened St. Sophia and closed the Academy of Plato. [i.e. 529-37 A.D.] I think I could find in some little wine shop some philosophical worker in mosaic who could answer all my questions, the supernatural descending nerar to him than in Plotinus even, for the pride of this delicate skill would make wahe was an instrument of power to Princes and Clerics and a murderous madness in the mob, show us a lovely flexible presence like that of a perfect human body. / I think that in early Byzantium, and maybe never before or since in recorded history, religious, aesthetic and practical life were one, that architects and artificers - though too, it may be, poets, for language had been the instrument of controversy and must have grown abstract - spoke to the multitude and the few alike. The painter and the mosaic worker, the worker in gold and silver, the illuminator of Sacred Books, were almost impersonal, almost perhaps without consciousness of individual design, absorbed in their subject-matter and that the vision of a whole people. They could copy out of old Gospel books those pictures that seemed as sacred as the text, and yet weave all into a vast design, the work of many that seemed the work of one, that made building, picture, pattern, metal-work of rail and lamp, seem but a single image, and this vision, this proclamation of their invisible master, had the Greek nobility, Satan always the still half divine Serpent, never the horned scarecrow of the didactic Middle Ages.’ (pp.190-91; quoted [in part] in A. N. Jeffares, A New Commentary on the Poems of W. B. Yeats, London: Macmillan 1984, “Sailing to Byzantium”; also in R. F. Foster, W. B. Yeats - A Life, Vol. II: “The Arch-Poet”, OUP 2003, p.288.)

A Vision (1925): ‘Personality is everywhere spreading out its fingers in vain, or grasping with an always more convulsive grasp a world where the predominance of physical science, of finance and economics in all their forms, of democratic politics, of vast populations, of architecture where styles jostle one another, of newspapers where all is heterogeneous, show that mechanical force will in a moment become supreme.’ p. 206-07; quoted in R. F. Foster, W. B. Yeats - A Life, Vol. II: “The Arch-Poet”, OUP 2003, p.289; Foster adds in a note that James Joyce may lie behind a subsequent reflection: ‘the modern novel is created, but even before the gyre is drawn to its end, the happy ending, the admired hero, the preoccupation with desirable things, all that is undisguisedly Antithetical disappears.’ (Foster, op. cit., 2003, p.718.)

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A Vision (1925) - remarks on Ulysses: ‘I find at this 23rd Phase which is it is said the first where there is hatred of the abstract, where the intellect turns upon itself, Mr Ezra Pound, Mr Eliot, Mr Joyce, Signor Pirandello, who either eliminate from metaphor the poet’s phantasy and substitute a strangeness discovered by historical or contemporary research or who break the logical processes of thought by flooding them with associated ideas or words that seem to drift into the mind by chance; or who set side by side as in “Henry IV”, “The Waste Land”, “Ulysses”, the physical primary - a lunatic among his keepers, a man fishing behind a gas works, the vulgarity of a single Dublin day prolonged through 700 pages - and the spiritual primary, delirium, the Fisher Kind, Ulysses’ wandering. It is as though myth and fact, united until the exhaustion of the Renaissance, have now fallen so far apart that man understands for the first time the rigidity of fact, and calls up, by that very recognition, myth - the Mask - which now but gropes its way out of the mind’s dark but will shortly pursue and terrify.’ (pp.211-12; quoted in Foster, op. cit., 2003, p.289.)

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A Vision (1925) - the 24th Phase [‘where violent revolution is possible’]: ‘Unlike Christianity, which had for its first Roman teachers cobblers and weavers, this thought must find expression among those that are most subtle, most rich in memory … among the learned - every sort of learning - among the rich - every sort of riches - among men of rank - every sort of rank - and the best of those that [290] express it will be given power, less because of that they promise than because of that they seem and are. This much can be thought because it is the reversal of what we know, but those kindreds once formed must obey irrational force and so create hitherto unknown experience, and that which is incredible. / Though it cannot interrupt the intellectual stream - being born from it and moving within it - it may grow a fanaticism and a terror, and at its first outsetting oppress the ignorant - even the innocent - as Christianity oppressed the wise, that that the day is far off when the two halves of man can define each its own unity in the other as in a mirror, Sun in Moon, Moon in Sun, and so escape out of the Wheel.’ (pp.215, end; quoted in Foster, op. cit., 2003, pp.290-91.) Foster comments: ‘This […[ may stand as some kind of testament to WBY’s political expectations in the mid 1920s […] The fact tht he was writing in the Italy of Mussolini, whose sinister rally-cry about trampling on the decomposing body of the Goddess of Liberty WBY had himself quoted a year before, cannot be ignored: nor can his simultaneous plunge into reading seminal works of the Fascist movement. […] The mesage of A Vision may be aristocratic as much as determinist, but it certainly expects “irrational violence” and totalitarian government to replace a decadent democracy.’ (Idem.)

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A Vision (London: Macmillan 1937; corr. edn. 1962), “A Packet For Ezra Pound” - ‘Introduction to a Vision’ [sects. XII-XV]. XII: I have heard my wife in the broken speech of some quite ordinary dream use tricks of speech characteristic of the philosophic voices. Sometimes the philosophic voices themselves have become vague and trivial or have in some other way reminded me of dreams. Furthermore their doctrine supports the resemblance, for one said in the first month of communication, “We are often but created forms”, and another, that spirits do not tell a man what is true but create such.conditions, such a crisis of fate, that the man is compelled to listen to his Daimon. And again and again they have insisted that the whole system is the creation of my wife’s Daimon and of mine, and that it is as startling to them as to us. Mere “spirits”, my teachers say, are the “objective”, a reflection and distortion; reality itself is found by the Daimon in what they call, in commemoration of the Third Person of the Trinity, the Ghostly Self. The blessed spirits must be sought within the self which is common to all. / Much that has happened, much that has been said, suggests that the communicators are the personalities [22] of a dream shared by my wife, by myself, occasionally by others - they have, as I must some day prove, spoken through others without change of knowledge or loss of power - a dream that can take objective form in sounds, in hallucinations, ill scents, in flashes of light, in movements of external objects. In partly accepting and partly rejecting that explanation for reasons I cannot now discuss, in affirming a Communion of the Living and the Dead, I remember that Swedenborg has described all those between the celestial state and death as plastic, fantastic and deceitful, the dramatis personae of our dreams; that Cornellus Agrippa attributes to Orpheus these words: “The Gates of Pluto must not be unlocked, within is a people of dreams”. What I have to say of them is in “The Soul in judgment” [Ftn.: I It is now finished, but less detailed than I once hoped.] I but because it came when my wife’s growing fatigue made communication difficult and because ordefects of my own, it is the most unfinished of my five books [i.e., of A Vision].’

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A Vision (1937 [cont.]), XIII: Some, perhaps all, of those readers I most value, those who have read me many years, will be repelled by what must seem an arbitrary, harsh, difficult symbolism. Yet such has almost always accompanied expression that unites the sleeping and waking mind. One remembers the six wings of Daniel’s angels, the Pythagorean numbers, a venerated book of the Cabala where the beard of God winds in and out among the stars, its hairs - all numbered, those complicated mathematical tables that Kelly saw in Dr. Dee’s black scrying-stone, the diagrams in Law’s Boehme, where one lifts a flap [24] of paper to discover both the human entrails and the starry heavens. William Blake thought those diagrams worthy of Michael Angelo, but remains himself almost unintelligible because he never drew the like. We can (those hard symbolic bones under the skin) substitute for a treatise on logic the Divine Comedy, or some little song about a rose, or be content to live our thought.

A Vision (1937 [cont.]), XIV: Some will associate the story I have just told with that popular spiritualism which has not dared to define itself, to go like all great spiritual movements through a tragedy of separation and rejection, which instead of asking whether it is not something almost incredible, because altogether new or forgotten, clings to.all that is vague and obvious in popular Christianity; and hate me for that association. But Muses resemble women who creep out at night and give themselves to unknown sailors and return to talk of Chinese porcelain - porcelain is best made, a Japanese critic has said, where the conditions of life are hard - or of the Ninth Symphony - virginity renews itself like the moon-except that the Muses sometimes form in those low haunts their most lasting attachments.

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A Vision (1937 [cont.]), XV: Some will ask whether I believe in the actual existence of my circuits of sun and moon. Those that include, now all recorded time in one circuit, now what Blake called “the pulsation of an artery”, are plainly symbolical, but what of those that fixed, like a butterfly upon a [24] pin, to our central date, the first day of our Era, divide actual history into periods of equal length? To such a question I can but answer that if sometimes, overwhelmed by miracle as all men must be when in the midst of it, I have taken such periods literally, my reason has soon recovered; and now that the system stands out clearly in my imagination I regard them as stylistic arrangements of experience comparable to the cubes in the drawing of Wyndham Lewis and to the ovoids in the sculpture of Brancusi. They have helped me to hold in a single thought reality and justice.’ [End; dated November 23rd 1928, and later.] NOTE: The first and last sentences of the concluding section [XV] are quoted [connected by an ellipsis] in in Louis MacNeice, W. B. Yeats, 1941, p.117, citing A Vision, 1928 edn.)

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A Vision (1937) - Book I, “The Great Wheel”: ‘When I wish for some general idea which will describe the Great Wheel as an individual life I go to the Commedia [83] dell’ Arte or improvised drama of Italy. The stage-manager, or Daimon, offers his actor an inherited scenario the Body of Fate and a Mask or rô1e as unlike as possible to his natural ego or Will, and leaves him to improvise through his Creative Mind the dialogue and details of the plot. He must discover or reveal a being which only exists with extreme effort, when his muscles are as it were all taut and all his energies active. But this is antithetical man. For primary man, I go to the Commedia dell’ Arte in its decline. The Will is weak and cannot create a rô1e, and so, if it transform itself, does so after an accepted pattern, some traditional clown or pantaloon.’ (pp.83-84; quoted in Hazard Adams, The Book of Yeats’s Vision: Romantic Modernism and the Antithetical Tradition, Michigan UP 1995, p.74.)

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A Vision (1937): ‘The approaching antithetical influx and that particular antithetical dispensation for which the intellectual preparation has begun will reach its complete systemisation at the moment when, as I have already shown, the Great Year comes to its intellectual climax. Something of what I have said it must be, the myth declares, for it must reverse our era and resume past eras in itself; what else it must be no man can say, for always at the critical moment the Thirteenth Cone, the sphere, the unique intervenes. (A Vision [B], p.263). ‘A civilisation is a struggle to keep self-control, and in this it is like some great tragic person, some Niobe who must display an almost superhuman will or the cry will not touch our sympathy. the loss of control over thought comes towards the end; first a sinking in upon the moral being, then the last surrender, the irrational cry, revelation - the scream of Juno’s peacock’ (A Vision [B], p.268.) ‘I do not know what my book will be to others - nothing perhaps. To me it means a last act of defence against the chaos of the world, & I hope for ten years to write out of my renewed security.’ (letter of 1938; printed as unpubl. in Richard Ellmann, Yeats: The Man and the Masks, 1948, p.294.)

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A Vision (1937) ‘[Robartes:] “Love contains all Kant’s antinomies, but it is the first that poisons our lives. Thesis, there is no beginning; antithesis, there is a beginning; or, as I prefer: thesis, there is an end; antithesis, there is no end. Exhausted by the cry that it can never end, my love ends; without that cry it were not love but desire, desire does not end. The anguish of birth and that of death cry out in the same instant. Life is no series of emanations from divine reason such as the Cabalists imagine, but an irrational bitterness, no orderly descent from level to level, no waterfall but a whirlpool, a gyre.”’ (“Stories of Michael Robartes and his Friends […]”, II, in A Vision [B], 1937, p.40.)

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A Vision (1937), Bk. IV, “The Year of the Great Ancients”, [Sect.] XV [on Giambattista Vico]: ‘When the automatic script began, neither I nor my wife knew, or knew that we knew, that any man had tried to explain history philosophically. I, at any rate, would have said that all written upon the subject was a paragraph in my own Per Amica Silentia Lunae, so ignorant a man is a poet and artist. When I came to summarise on paper or in speech what the scripts contained no other theme made me so timid. Then Mr. Gerald Heard, who has since made his own philosophy of history, told me of Henry Adams’ two essays, where I found some of the dates I had been given and much of the same interpretation, of Petrie’s Revolutions of Civilisation, where I found more, and then a few months after the publication of the first edition of A Vision a translation of Spengler’s Decline of the West was published, and I found there a correspondence too great for coincidence between most of his essential dates and those I had received before the publication of his first German edition. After that I discovered for myself Spengler’s main source in Vico, and that half the revolutionary thoughts of Europe are a perversion of Vico’s philosophy. Marx and Sorel have taken from Vico’s cycle, writes Croce, his “idea of the struggle of classes and the regeneration of society by a return to a primitive state of mind and a new barbarism”. [Note: I have read in an essay of Squire’s that Lenin studied The Philosophy of History at the British Museum.] Certainly my instructors have chosen a theme that has deeping stirred men’s minds though the newspapers are silent about it; the newspapers have the happy counter-myth of progress; a theme as important perhaps as Henry Adams thought when he told the Boston Historical Association that were it turned into a science powerful interests would prevent its publication.’ (pp.261-62.)

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A Vision - W. B. Yeats’s remarks (I): ‘On the afternoon of October 24th 1917, four days after my marriage, my wife surprised me by attempting automatic writing. What came in disjointed sentences, in almost illegible writing, was so exciting, sometimes so profound, that I persuaded her to give an hour or two day after day to the unknown writer, and after some half-dozen such hours offered to spend what remained of life explaining and piecing together those scattered sentences.  “No,” was the answer, “we have come to give you metaphors for poetry.”. ‘Introduction to “A Vision” from ‘A Packet for Ezra Pound’ (1937), AV B 8; quoted on Vision web site compiled by Neil Mann [link]; accessed 4 July 2007.)

A Vision - W. B. Yeats’s remarks (II): ‘Yesterday I finished the book - for months past I have thought that I was within a week or so of the end but always I found something to rewrite; but now at last it is done & all that remains is for George to see that the corrected typed script is legible & so forth…. I do not know what my book will be to others - nothing perhaps. To me it means a last act of defence against the chaos of the world; & I hope for ten years to write out of my renewed security.’ (Letter [to Edmund Dulac], 23 April [1925], in HRHRC, Univ. of Texas, Austin; quoted on Vision web site compiled by Neil Mann [link]; accessed 4 July 2007; see also R. F. Foster, W. B. Yeats - A Life, Vol. II: “The Arch-Poet”, OUP 2003, p.280 and n.)

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A Vision - W. B. Yeats’s remarks (III): a note on “The Second Coming”, written in 1919: ‘Robartes copied out and gave to Aherne several mathematical diagrams from the “Speculum” - squares and spheres, cones made up of revolving gyres intersecting each other at various angles, figures sometimes with great complexity. His explanation of these, obtained invariably from the followers of Kusta ben Luki is founded upon a single fundamental thought. The mind whether expressed in history or in the individual life has a precise movement which can be quickened or slackened but cannot be otherwise altered, and this movement can be expressed by a mathematical form. A plant or an animal has an order of development peculiar to it, a bamboo will not develop evenly like a willow nor a willow from joint to joint and both have branches that lessen and grow more light as they rise and no characteristic of the soil can alter these things. A poor soil may indeed check or stop the movement and rich prolong and quicken it. Mendel has shown that his sweet-peas bred long and short, white and pink varieties in certain mathematical proportions suggesting a mathematical law governing the transmission of parental characteristics. To the judwalis as interpreted by Michael Robartes, all living minds have likewise a fundamental mathematical movement however adapted in plant or animal or man to particular circumstances and when you have found this movement and calculated its relation, you can foretell the entire future of that mind. A supreme religious act of their faith is to fix the attention on the mathematical form of this movement until the whole past and future of humanity or of an individual man shall be present to the intellect as if it were accomplished in a single movement. The intensity of the Beatific Vision when it comes depends, upon the intensity of this realisation. It is possible in this way seeing that death itself is marked upon the mathematical figure which passes beyond it to follow the soul into the highest heaven and the deepest hell. This doctrine is they contend not fatalistic because the mathematical figure is an expression of the mind’s desire and the more rapid the development of the figure the greater the freedom of the soul. The figure while the soul is in the body or suffering from the consequences of that life, is usually drawn as a double cone, the narrow end of each cone being in the centre of the broad end of the other. It has its origin from a straight line which represents now time, now emotion, now subjective life and a plane at right angles to this line which represents, now space, now intellect, now objective life and it is marked out by two gyres which represent the conflict as it were of plane and line - two movements which circle above its centre because a movement outward on the plane is checked and in turn checks a movement outward upon the line; and the circling is always narrowing or spreading because one movement or other is always the stronger. In other words, the human soul is always moving outward into the objective, or inward into itself and this movement is double because the human soul has consciousness only because it is suspended between contraries, the greater the contrast the more intense the consciousness. The man in whom the movement inward is stronger than the movement outward the man who sees all reflected within himself, the subjective man reaches the narrow end of a gyre at death which is always they contend even when it seems the result of an accident, preceded by an intensification of the subjective life, and has a moment of realisation immediately after death a revelation which they describe as his being carried into the presence of all his kindred, a [197] moment whose objectivity is exactly equal to the subjectivity of death. The objective man on the other hand, whose gyre moves outward receives at this moment the revelation not of himself seen - from within for that is impossible to objective man but of himself as if he were somebody else. His figure also is true of history and the end of an age which always recedes, the revelation of the character of the next age is represented by the coming of one gyre to its place of greatest expansion and of the other to that of its greatest contraction; a religious dispensation ending when the gyres return to the same point they set out from generally 2000 years before, though dispensations are said for mathematical reasons to vary in length. At the present moment the life gyre is sweeping out unlike that before the birth of Christ which was narrowing and has almost reached its greatest expansion. The revelation which approaches will however, take its character from the contrary movement of the interior gyre. All our scientific democratic fact-accumulating heterogeneous civilisation belongs to the outward gyre and prepares not the continuance of itself but the revelation as in a lightning flash that will strike only in one place and will for a time be constantly repeated of the civilisation that must slowly take its place. This is too simple a statement for much detail is possible, there are certain points of stress on outer and inner gyre, a division of each now into ten, now into twenty-eight, stages or phases. However in the exposition of this detail so far as it affects their future, Robartes had little help from the judwalis either because they cannot grasp the dates outside their experience or because certain studies seem to them unlucky. “‘For a time the power,” they have said to me”, writes Robartes ‘will be with us who are as like one another as the grains of sand but when the revelation comes it will not come to the poor but to the great and learned and establish again for 2000 years prince and vizier’, nor do any among them doubt that it will come for their wise men have marked it upon the sand and it is because of these marks made generation after generation by the old for the young that they are named judwalis, makers of measures or as we would say of diagrams.’ (Quoted in A. N. Jeffares, W. B. Yeats: Poet and Man, London: Routledge & Kegan Paul 1949, pp.197-98, with a the prefatory reference to an unpublished note to “The Second Coming” written in 1919 in the possession of Mrs Yeats [ftn.]. The above is printed in the Variorum Edition of the Poems, p.825, and given in part in Richard Finneran, ed., W. B. Yeats: The Poems (1990, 1992) - Notes: Michael Robartes and the Dancer / “The Second Coming” (p.619). Fr. A Packet for Ezra Pound (1929); A Vision, 1937): ‘Some will ask if I believe all that this book [A Vision] contains, and I will not know how to answer. […; &c.’; as supra.]

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Resurrection (1934), Introduction: ‘Presently Oisin and his islands faded and the sort of images that come into “Rosa Alchemica” and “The Adoration of the Magi” took their place. Our civilisation was about to reverse itself, or some new civilisation about to be born from all that our age had rejected, from all that my stories symbolised as a harlet, and take after its mother; because we had worshipped a single god it would worship many or receive from Joachim de Flora’s Holy Spirit a multitudinous influx.’ (Explorations, p.393; quoted in G. J. Watson, notes to “The Adoration of the Magi”, in W. B. Yeats: Short Fiction, Penguin 1995, p.262.)