W. B. Yeats, “Poetry and Tradition” (1907).

[ Source: “Poetry and Tradition” [1907], in The Cutting of the Agate (London: Macmillan 1912), and rep. in Essays and Introductions (London: Macmillan 1961), pp.246-60). ]

When O’Leary died I could not bring myself to go to his funeral, though I had been once his close fellow-worker, for I shrank from seeing about his grave so many whose Nationalism was different from anything he had taught or that I could share. He belonged, as did his friend John F. Taylor, to the romantic conception of Irish Nationality on which Lionel Johnson and myself founded, so far as it was founded on anything but literature, our art and our Irish criticism. Perhaps his spirit, if it can care for or can see old friends now, will accept this apology for an absence that has troubled me. I learned much from him and much from Taylor, who will always seem to me the greatest orator I have heard; and that ideal Ireland, perhaps from this out an imaginary Ireland, in whose service I labour, will always be in many essentials their Ireland. They were, the last to speak an understanding of life and Nationality, built up by the generation of Grattan, which read Homer and Virgil, and by the generation of Davis, which had been pierced through by the idealism of Mazzini, [1] and of the European revolutionists of the mid-century.

O’Leary had joined the Fenian movement with no hope of success, as we know, but because he believed [246] such a movement good for the moral character of the people; and had taken his long imprisonment without complaining. Even to the very end, while often speaking of his prison life, he would have thought it took from his Roman courage to describe its hardship. The worth of a man’s acts in the moral memory, a continual height of mind in the doing of them, seemed more to him than their immediate result, if, indeed, the sight of many failures had not taken away the thought of success. A man was not to lie, or even to give up his dignity, on any patriotic plea, and I have heard him say, “I have but one religion, the old Persian: to bend the bow and tell the truth,” and again, There are things a man must not do to save a nation,” and again, “A man must not cry in public to save a nation,” and that we might not forget justice in the passion of controversy, “There was never cause so bad that it hag not been defended by good men for what seemed to them good reasons.” His friend had a burning and brooding imagination that divided men not according to their achievement but by their degrees of sincerity, and by their mastery over a straight and, to my thought, too obvious logic that seemed to him essential to sincerity. Neither man had an understanding of style or of literature in the right sense of the word, though both were great readers, but because their imagination could come to rest no place short of greatness, they hoped, John O’Leary especially, for an Irish literature of the greatest kind. When Lionel Johnson and Katharine Tynan (as she was then), and I, myself, began to reform Irish poetry, we thought to keep unbroken the thread [247] running up to Grattan which John O’Leary had put into our hands, though it might be our business to explore new paths of the labyrinth. We sought to make a more subtle rhythm, a more organic form, than that of the older Irish poets who wrote in English, but always to remember certain ardent ideas and high attitudes of mind which were the nation itself, to our belief, so far as a nation can be summarised in the intellect. If you had asked an ancient Spartan what made Sparta Sparta, he would have answered, the Laws of Lycurgus, and many Englishmen look back to Bunyan and to Milton as we did to Grattan and to Mitchel. Lionel Johnson was able to take up into his art one portion of this tradition that I could not, for he had a gift of speaking political thought in fine verse that I have always lacked. I, on the other hand, was more preoccupied with Ireland (for he had other interests), and took from Allingham and Walsh their passion for country spiritism, and from Ferguson his pleasure in heroic legend, and while seeing all in the light of European literature found my symbols of expression in Ireland. One thought often possessed me very strongly. New from the influence, mainly the personal influence, of William Morris, I dreamed of enlarging Irish hate, till we had come to hate with a passion of patriotism what Morris and Ruskin hated. Mitchel had already all but poured some of that hate drawn from Carlyle, who had it of an earlier and, as I think, cruder sort, into the blood of Ireland, and were we not a poor nation with ancient courage, unblackened fields and a barbarous gift of self-sacrifice? Ruskin and Morris had spent themselves [248] in vain because they had found no passion to harness to their thought, but here were unwasted passion and precedents in the popular memory for every needed thought and action. Perhaps, too, it would be possible to find in that new philosophy of spiritism coming to a seeming climax in the work of Frederic Myers, and in the investigations of uncounted obscure persons, what could change the country spiritism into a reasoned belief that would put its might into all the rest. A new belief seemed coming that could be so simple and demonstrable, and above all so mixed into the common scenery of the world, that it would set the whole man on fire and liberate him from a thousand obediences and complexities. We were to forge in Ireland a new sword on our old traditional anvil for that great battle that must in the end re-establish the old, confident, joyous world. All the while I worked with this idea, founding societies that became quickly or slowly everything I despised, one part of me looked on, mischievous and mocking, and the other part spoke words which were more and more unreal, as the attitude of mind became more and more strained and difficult. Miss Maud Gonne could still gather great crowds out of the slums by her beauty and sincerity, and speak to them of “Mother Ireland with the crown of stars about her head”; but gradually the political movement she was associated with, finding it hard to build up any fine lasting thing, became content to attack little persons and little things. All movements are held together more by what they hate than by what they love, for love separates and individualises and quiets, but the nobler movements, [249] the only movements on which literature can found itself, hate great and lasting things. All who have any old traditions have something of aristocracy, but we had opposing us from the first, though not strongly from the first, a type of mind which had been without influence in the generation of Grattan, and almost without it in that of Davis, and which has made a new nation out of Ireland, that was once old and full of memories.

I remember, when I was twenty years old, arguing, on my way home from a Young Ireland Society, that Ireland, with its hieratic Church, its readiness to accept leadership in intellectual things, - and John O’Leary spoke much of this readiness. [2] - its Latin hatred of middle paths and uncompleted arguments, could never create a democratic poet of the type of Burns, although it had tried to do so more than once, but that its genius would in the long run be distinguished and lonely. Whenever I had known some old countryman, I had heard stories and sayings that arose out of an imagination that would have understood Homer better than The Cotter’s Saturday Night or Highland Mary, because it was an ancient imagination, where the sediment had found the time to settle, and I believe that the makers of deliberate literature could still take passion and theme, though but little thought, from such as he. On some such old and broken stem, I thought, have all the most beautiful roses been grafted. [250]


Him who trembles before the flame and the flood,
And the winds that blow through the starry ways,
Let the starry winds and the flame and the flood
Cover over and hide, for he has no part
With the proud, majestical multitude.

Three types of men have made all beautiful things, Aristocracies have made beautiful manners, because their place in the world puts them above the fear of life, and the countrymen have made beautiful stories and beliefs, because they have nothing to lose and so do not fear, and the artists have made all the rest, because Providence has filled them with recklessness. All these look backward to a long tradition, for, being without fear, they have held to whatever pleased them. The others, being always anxious, have come to possess little that is good in itself, and are always changing from thing to thing, for whatever they do or have must be a means to something else, and they have so little belief that anything can be an end in itself that they cannot understand you if you say, “All the most valuable things are useless.” They prefer the stalk to the flower, and believe that painting and poetry exist that there may be instruction, and love that there may be children, and theatres that busy men may rest, and holidays that busy men may go on being busy. At all times they fear and even hate the things that have worth in themselves, for that worth may suddenly, as it were a fire, consume their Book of Life, where the world is represented by ciphers and symbols; and before all [251] else, they fear irreverent joy and unserviceable sorrow. It seems to them that those who have been freed by position, by poverty, or by the traditions of art, have something terrible about them, a light that is unendurable to eyesight. They complain much of that commandment that we can do almost what we will, if we do it gaily, and think that freedom is but a trifling with the world.

If we would find a company of our own way of thinking, we must go backward to turreted walls, to Courts, to high rocky places, to little walled towns, to jesters like that jester of Charles V who made mirth out of his own death; to the Duke Guidobaldo in his sickness, or Duke Frederick in his strength, to all those who understood that life is not lived, if not lived for contemplation or excitement.

Certainly we could not delight in that so courtly thing, the poetry of light love, if it were sad; for only when we are gay over a thing, and can play with it, do we show ourselves its master, and have minds clear enough for strength. The raging fire and the destructive sword are portions of eternity, too great for the eye of man, wrote Blake, and it is only before such things, before a love like that of Tristan and Iseult, before noble or ennobled death, that the free mind permits itself aught but brief sorrow. That we may be free from all the rest, sullen anger, solemn virtue, calculating anxiety, gloomy suspicion, prevaricating hope, we should be reborn in gaiety. Because there is submission in a pure sorrow, we should sorrow alone over what is greater than ourselves, nor too soon admit that [252] greatness, but all that is less than we are should stir us to some joy, for pure joy masters and impregnates; and so to world end, strength shall laugh and wisdom mourn.

In life courtesy and self-possession, and in the arts style, are the sensible impressions of the free mind, for both arise out of a deliberate shaping of all things, and from never being swept away, whatever the emotion, into confusion or dullness. The Japanese have numbered with heroic things courtesy at all times whatsoever, and though a writer, who has to withdraw so much of his thought out of his life that he may learn his craft, may find many his betters in daily courtesy, he should never be without style, which is but high breeding in words and in argument. He is indeed the creator of the standards of manners in their subtlety, for he alone can know the ancient records and be like some mystic courtier who has stolen the keys from the girdle of Time, and can wander where it please him amid the splendours of ancient Courts.

Sometimes, it may be, he is permitted the licence of cap and bell, or even the madman’s bunch of straws, but he never forgets or leaves at home the seal and the signature. He has at all times the freedom of the well-bred, and being bred to the tact of words can take what theme he pleases, unlike the linen-drapers, who are rightly compelled to be very strict in their conversation. Who should be free if he were not? for none other has a continual deliberate self-delighting happiness - [253] style, “the only thing that is immortal in literature,” as Sainte-Beuve has said, a still unexpended energy, after all that the argument or the story needs, a still unbroken pleasure after the immediate end has been accomplished - and builds this up into a most personal and wilful fire, transfiguring words and sounds and events. It is the playing of strength when the day’s work is done, a secret between a craftsman and his craft, and is so inseparate in his nature that he has it most of all amid overwhelming emotion, and in the face of death. Shakespeare’s persons, when the last darkness has gathered about them, speak out of an ecstasy that is one-half the self-surrender of sorrow, and one-half the last playing and mockery of the victorious sword before the defeated world.

It is in the arrangement of events as in the words, and in that touch of extravagance, of irony, of surprise, which is set there after the desire of logic has been satisfied and all that is merely necessary established, and that leaves one, not in the circling necessity, but caught up into the freedom of self-delight: it is, as it were, the foam upon the cup, the long pheasant’s feather on the horse’s head, the spread peacock over the pasty. If it be very conscious, very deliberate, as it may be in comedy, for comedy is more personal than tragedy, we call it fantasy, perhaps even mischievous fantasy, recognising how disturbing it is to all that drag a ball at the ankle. This joy, because it must be always making and mastering, remains in the hands and in the tongue of the artist, but with his eyes he enters upon a submissive, sorrowful contemplation of the great [254] irremediable things, and he is known from other men by making all he handles like himself, and yet by the unlikeness to himself of ail that comes before him in a pure contemplation. It may have been his enemy or his love or his cause that set him dreaming, and certainly the phoenix can but open her young wings in a flaming nest; but all hate and hope vanishes in the dream, and if his mistress brag of the song or his enemy fear it, it is not that either has its praise or blame, but that the twigs of the holy nest are not easily set afire. The verses may make his mistress famous as Helen or give a victory to his cause, not because he has been either’s servant, but because men delight to honour and to remember all that have served contemplation. It had been easier to fight, to die even, for Charles’s house with Marvell’s poem in the memory, but there is no zeal of service that had not been an impurity in the pure soil where the marvel grew. Timon of Athens contemplates his own end, and orders his tomb by the beached verge of the salt flood, and Cleopatra sets the asp to her bosom, and their words move us because their sorrow is not their own at tomb or asp, but for all men’s fate. That shaping joy has kept the sorrow pure, as it had kept it were the emotion love or hate, for the nobleness of the arts is in the mingling of contraries, the extremity of sorrow, the extremity of joy, perfection of personality, the perfection of its surrender, overflowing turbulent energy, and marmorean stillness; and its red rose opens at the meeting of the two beams of the cross, and at the trysting-place of mortal and immortal, time and eternity. No new man has ever plucked that rose, [255] or found that trysting-place, for he could but come to the understanding of himself, to the mastery of unlocking words, after long frequenting of the great Masters, hardly without ancestral memory of the like. Even knowledge is not enough, for the “recklessness” Castiglione thought necessary in good manners is necessary in this likewise, and if a man has it not he will be gloomy, and had better to his marketing again.

When I saw John O’Leary first, every young Catholic man who had intellectual ambition fed his imagination with the poetry of Young Ireland; and the verses of even the least known of its poets were expounded with a devout ardour at Young Ireland Societies and the like, and their birthdays celebrated. The school of writers I belonged to tried to found itself on much of the subject-matter of this poetry, and, what was almost more in our thoughts, to begin a more imaginative tradition in Irish literature, by a criticism at once remorseless and enthusiastic. It was our criticism, I think, that set Clarence Mangan at the head of the Young Ireland poets in the place of Davis, and put Sir Samuel Ferguson, who had died with but little fame as a poet, next in the succession. Our attacks, mine especially, on verse which owed its position to its moral or political worth, roused a resentment which even I find it hard to imagine to-day, and our verse was attacked in return, and not for anything peculiar to ourselves, but for all that it had in common with the [256] accepted poetry of the world, and most of all for its lack of rhetoric, its refusal to preach a doctrine or to consider the seeming necessities of a cause. Now, after so many years, I can see how natural, how poetical even, an opposition was, that showed what large numbers could not call up certain high feelings without accustomed verses, or believe we had not wronged the feelings when we did but attack the verses. I have just read in a newspaper that Sir Charles Gavan Duffy recited upon his death-bed his favourite poem, one of the worst of the patriotic poems of Young Ireland, and it has brought all this to mind, for the opposition to our school claimed him as its leader. When I was at Siena, I noticed that the Byzantine style persisted in faces of Madonnas for several generations after it had given way to a more natural style in the less loved faces of saints and martyrs. Passion had grown accustomed to those narrow eyes, which are almost Japanese, and to “those gaunt cheeks, and would have thought it sacrilege to change. We would not, it is likely, have found listeners if John O’Leary, the irreproachable patriot, had not supported us. It was as clear to him that a writer must not write badly, or ignore the examples of the great Masters in the fancied or real service of a cause, as it was that he must not lie for it or grow hysterical. I believed in those days that a new intellectual life would begin, like that of Young Ireland, but more profound and personal, and that could we but get a few plain principles accepted, new poets and writers of prose would make an immortal music. I think I was more blind than Johnson, though I judge this from his [257] poems rather than anything I remember of his talk, for he never talked ideas, but, as was common with his generation in Oxford, facts and immediate impressions from life. With others this renunciation was but a pose, a superficial reaction from the disordered abundance of the middle century, but with him it was the radical life. He was in all a traditionalist, gathering out of the past phrases, moods,. attitudes, and disliking ideas less for their uncertainty than because they made the mind itself changing and restless. He measured the Irish tradition by another greater than itself, and was quick to feel any falling asunder of the two, yet at many moments they seemed but one in his imagination. Ireland, all through his poem of that name, speaks to him with the voice of the great poets, and in “Ireland’s Dead” she is still mother of perfect heroism, but there doubt comes too.

Can it be, thou dost repent
That they went, thy chivalry,
Those sad ways magnificent?

And in Ways of War”, dedicated to John O’Leary, he dismissed the belief in an heroic Ireland as but a dream.

A dream! a dream! an ancient dream!
Yet, ere peace come to Inisfail,
Some weapons on some field must gleam,
Some burning glory fire the Gael.

That field may lie beneath the sun,
Fair for the treading of an host:
That field in realms of thought be won,
And armed minds do their uttermost:


Some way, to faithful Inisfail,
Shall come the majesty and awe
Of martial truth, that must prevail.
To lay on all the eternal law.

I do not think either of us saw that, as belief in the possibility of armed insurrection withered, the old romantic Nationalism would wither too, and that the young would become less ready to find pleasure in whatever they believed to be literature. Poetical tragedy, and indeed all the more intense forms of literature, had lost their hold on the general mass of men in other countries as life grew safe, and the sense of comedy which is the social bond in times of peace as tragic feeling is in times of war, had become the inspiration of popular art. I always knew this, but I believed that the memory of danger, and the reality of it seemed near enough sometimes, would last long enough to give Ireland her imaginative opportunity. I could not foresee that a new class, which had begun to rise into power under the shadow of Parnell, would change the nature of the Irish movement, which, needing no longer great sacrifices, nor bringing any great risk to individuals, could do without exceptional men, and those activities of the mind that are founded on the exceptional moment. [3] John O’Leary had spent much of his [219] thought in an unavailing war with the agrarian party, believing it the root of change, but the fox that crept into the badger’s hole did not come from there. Power passed to small shopkeepers, to clerks, to that very class who had seemed to John O’Leary so ready to bend to the power of others, to men who had risen above the traditions of the countryman, without learning those of cultivated life or even educating themselves, and who because of their poverty, their ignorance, their superstitious piety, are much subject to all kinds of fear. Immediate victory, immediate utility, became everything, and the conviction, which is in all who have run great risks for a cause’s sake, in the O’Learys and Mazzinis as in all rich natures, that life is greater than the cause, withered, and we artists, who are the servants not of any cause but of mere naked life, and above all of that life in its nobler forms, where joy and sorrow are one, Artificers of the Great Moment, became as elsewhere in Europe protesting individual voices. Ireland’s great moment had passed, and she had filled no roomy vessels with strong sweet wine, where we have filled our porcelain jars against the coming winter.

August 1907        


1. Rose Kavanagh, the poet, wrote to her religious adviser from, I think, Leitrim, where she lived, and asked him to get her the works of Mazzini. He replied, “You must mean Manzoni.”
2. I have heard him say more than once, “I will not say our people know good from bad, but I will say that they don’t hate the good when it is pointed out to them, as a great many people do in England.”
3. A small political organiser told me once that he and a certain friend got together somewhere in Tipperary a great meeting of farmers for O’Leary on his coming out of prison, and O’Leary had said at it: “The landlords gave us some few leaders, and I like them for that, and the artisans have given us great numbers of good patriots, and so I like them best: but you I do not like at all, for you have never given us any one.”

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