Imaginations and Reveries Part 1

Imaginations and Reveries.

by (A.E.) George William Russell.

PREFACE

The publishers of this book thought that a volume of articles and tales written by me during the past twenty-five years would have interest enough to justify publication, and asked me to make a selection. I have not been able to make up a book with only one theme. My temperament would only allow me to be happy when I was working at art. My conscience would not let me have peace unless I worked with other Irishmen at the reconstruction of Irish life. Birth in Ireland gave me a bias towards Irish nationalism, while the spirit which inhabits my body told me the politics of eternity ought to be my only concern, and that all other races equally with my own were children of the Great King. To aid in movements one must be orthodox. My desire to help prompted agreement, while my intellect was always heretical. I had written out of every mood, and could not retain any mood for long. If I advocated a national ideal I felt immediately I could make an equal plea for more cosmopolitan and universal ideas. I have observed my intuitions wherever they drew me, for I felt that the Light within us knows better than any other the need and the way. So I have no book on one theme, and the only unity which connects what is here written is a common origin. The reader must try a balance between the contraries which exist here as they exist in us all, as they exist and are harmonized in that mult.i.tudinous meditation which is the universe.--A.E.

PREFACE TO SECOND EDITION

To this edition four essays have been added. Two of these, "Thoughts for a Convention" and "The New Nation," made some little stir when they first appeared. Ireland since then has pa.s.sed away from the mood which made it possible to consider the reconciliations suggested, and has set its heart on more fundamental changes, and these essays have only interest as marking a moment of transition in national life before it took a new road leading to another destiny.

NATIONALITY OR COSMOPOLITANISM

As one of those who believe that the literature of a country is for ever creating a new soul among its people, I do not like to think that literature with us must follow an inexorable law of sequence, and gain a spiritual character only after the bodily pa.s.sions have grown weary and exhausted themselves. In the essay called The Autumn of the Body, Mr.

Yeats seems to indicate such a sequence. Yet, whether the art of any of the writers of the decadence does really express spiritual things is open to doubt. The mood in which their work is conceived, a distempered emotion, through which no new joy quivers, seems too often to tell rather of exhausted vitality than of the ecstasy of a new life. However much, too, their art refines itself, choosing, ever rarer and more exquisite forms of expression, underneath it all an intuition seems to disclose only the old wolfish l.u.s.t, hiding itself beneath the golden fleece of the spirit. It is not the spirit breaking through corruption, but the life of the senses longing to shine with the light which makes saintly things beautiful: and it would put on the jeweled raiment of seraphim, retaining still a heart of clay smitten through and through with the unappeasable desire of the flesh: so Rossetti's women, who have around them all the circ.u.mstance of poetry and romantic beauty, seem through their sucked-in lips to express a thirst which could be allayed in no spiritual paradise. Art in the decadence in our time might be symbolized as a crimson figure undergoing a dark crucifixion: the hosts of light are overcoming it, and it is dying filled with anguish and despair at a beauty it cannot attain. All these strange emotions have a profound psychological interest. I do not think because a spiritual flaw can be urged against a certain phase of life that it should remain unexpressed. The psychic maladies which attack all races when their civilization grows old must needs be understood to be dealt with: and they cannot be understood without being revealed in literature or art.

But in Ireland we are not yet sick with this sickness. As psychology it concerns only the curious. Our intellectual life is in suspense. The national spirit seems to be making a last effort to a.s.sert itself in literature and to overcome cosmopolitan influences and the art of writers who express a purely personal feeling. It is true that nationality may express itself in many ways: it may not be at all evident in the subject matter, but it may be very evident in the sentiment. But a literature loosely held together by some emotional characteristics common to the writers, however great it may be, does not fulfill the purpose of a literature or art created by a number of men who have a common aim in building up an overwhelming ideal--who create, in a sense, a soul for their country, and who have a common pride in the achievement of all. The world has not seen this since the great antique civilizations of Egypt and Greece pa.s.sed away. We cannot imagine an Egyptian artist daring enough to set aside the majestic attainment of many centuries. An Egyptian boy as he grew up must have been overawed by the national tradition, and have felt that it was not to be set aside: it was beyond his individual rivalry. The soul of Egypt incarnated in him, and, using its immemorial language and its mysterious lines, the efforts of the least workman who decorated a tomb seem to have been directed by the same hand that carved the Sphinx. This adherence to a traditional form is true of Greece, though to a less extent. Some little Tanagra terra-cottas might have been fashioned by Phidias, and in literature Ulysses and Agamemnon were not the heroes of one epic, but appeared endlessly in epic and drama. Since the Greek civilization no European nation has had an intellectual literature which was genuinely national. In the present century, leaving aside a few things in outward circ.u.mstance, there is little to distinguish the work of the best English writers or artists from that of their Continental contemporaries. Milliais, Leighton, Rossetti, Turner--how different from each other, and yet they might have painted the same pictures as born Frenchmen, and it would not have excited any great surprise as a marked divergence from French art. The cosmopolitan spirit, whether for good or for evil, is hastily obliterating all distinctions. What is distinctly national in these countries is less valuable than the immense wealth of universal ideas; and the writers who use this wealth appeal to no narrow circle: the foremost writers, the Tolstois and Ibsens, are conscious of addressing a European audience.

If nationality is to justify itself in the face of all this, it must be because the country which preserves its individuality does so with the profound conviction that its peculiar ideal is n.o.bler than that which the cosmopolitan spirit suggests--that this ideal is so precious to it that its loss would be as the loss of the soul, and that it could not be realized without an aloofness from, if not an actual indifference to, the ideals which are spreading so rapidly over Europe. Is it possible for any nationality to make such a defense of its isolation? If not, let us read Goethe, Balzac, Tolstoi, men so much greater than any we can show, try to absorb their universal wisdom, and no longer confine ourselves to local traditions. But nationality was never so strong in Ireland as at the present time. It is beginning to be felt, less as a political movement than as a spiritual force. It seems to be gathering itself together, joining men who were hostile before, in a new intellectual fellowship: and if all these could unite on fundamentals, it would be possible in a generation to create a national Ideal in Ireland, or rather to let that spirit incarnate fully which began among the ancient peoples, which has haunted the hearts and whispered a dim revelation of itself through the lips of the bards and peasant story tellers.

Every Irishman forms some vague ideal of his country, born from his reading of history, or from contemporary politics, or from imaginative intuition; and this Ireland in the mind it is, not the actual Ireland, which kindles his enthusiasm. For this he works and makes sacrifices; but because it has never had any philosophical definition or a supremely beautiful statement in literature which gathered all aspirations about it, the ideal remains vague. This pa.s.sionate love cannot explain itself; it cannot make another understand its devotion. To reveal Ireland in clear and beautiful light, to create the Ireland in the heart, is the province of a national literature. Other arts would add to this ideal hereafter, and social life and politics must in the end be in harmony.

We are yet before our dawn, in a period comparable to Egypt before the first of her solemn temples constrained its people to an equal mystery, or to Greece before the first perfect statue had fixed an ideal of beauty which mothers dreamed of to mould their yet unborn children. We can see, however, as the ideal of Ireland grows from mind to mind, it tends to a.s.sume the character of a sacred land. The Dark Rosaleen of Mangan expresses an almost religious adoration, and to a later writer it seems to be nigher to the spiritual beauty than other lands:

And still the thoughts of Ireland brood Upon her holy quietude.

The faculty of abstracting from the land their eyes beheld another Ireland through which they wandered in dream, has always been a characteristic of the Celtic poets. This inner Ireland which the visionary eye saw was the Tirnanoge, the Country of Immortal Youth, for they peopled it only with the young and beautiful. It was the Land of the Living Heart, a tender name which showed that it had become dearer than the heart of woman, and overtopped all other dreams as the last hope of the spirit, the bosom where it would rest after it had pa.s.sed from the fading shelter of the world. And sure a strange and beautiful land this Ireland is, with a mystic beauty which closes the eyes of the body as in sleep, and opens the eyes of the spirit as in dreams and never a poet has lain on our hillsides but gentle, stately figures, with hearts shining like the sun, move through his dreams, over radiant gra.s.ses, in an enchanted world of their own: and it has become alive through every haunted rath and wood and mountain and lake, so that we can hardly think of it otherwise than as the shadow of the thought of G.o.d. The last Irish poet who has appeared shows the spiritual qualities of the first, when he writes of the gray rivers in their "enraptured"

wanderings, and when he sees in the jeweled bow which arches the heavens--

The Lord's seven spirits that shine through the rain

This mystical view of nature, peculiar to but one English poet, Wordsworth is a national characteristic; and much in the creation of the Ireland in the mind is already done, and only needs retelling by the new writers. More important, however, for the literature we are imagining as an offset to the cosmopolitan ideal would be the creation of heroic figures, types, whether legendary or taken from history, and enlarged to epic proportions by our writers, who would use them in common, as Cuculain, Fionn, Ossian, and Oscar were used by the generations of poets who have left us the bardic history of Ireland, wherein one would write of the battle fury of a hero, and another of a moment when his fire would turn to gentleness, and another of his love for some beauty of his time, and yet another tell how the rivalry of a spiritual beauty made him tire of love; and so from iteration and persistent dwelling on a few heroes, their imaginative images found echoes in life, and other heroes arose, continuing their tradition of chivalry.

That such types are of the highest importance, and have the most enn.o.bling influence on a country, cannot be denied. It was this idea led Whitman to exploit himself as the typical American. He felt that what he termed a "stock personality" was needed to elevate and harmonize the incongruous human elements in the States. English literature has always been more sympathetic with actual beings than with ideal types, and cannot help us much. A man who loves d.i.c.kens, for example, may grow to have a great tolerance for the grotesque characters which are the outcome of the social order in England, but he will not be a.s.sisted in the conception of a higher humanity: and this is true of very many English writers who lack a fundamental philosophy, and are content to take man as he seems to be for the moment, rather than as the pilgrim of eternity--as one who is flesh today but who may hereafter grow divine, and who may shine at last like the stars of the morning, triumphant among the sons of G.o.d.

Mr. Standish O'Grady, in his notable epic of Cuculain, was in our time the first to treat the Celtic tradition worthily. He has contributed one hero who awaits equal comrades, if indeed the tales of the Red Branch do not absorb the thoughts of many imaginative writers, and Cuculain remain the typical hero of the Gael, becoming to every boy who reads the story a revelation of what his own spirit is.

I know John Eglinton, one of our most thoughtful writers, our first cosmopolitan, thinks that "these ancient legends refuse to be taken out of their old environment." But I believe that the tales which have been preserved for a hundred generations in the heart of the people must have had their power, because they had in them a core of eternal truth. Truth is not a thing of today or tomorrow. Beauty, heroism, and spirituality do not change like fashion, being the reflection of an unchanging spirit. The face of faces which looks at us through so many shifting shadows has never altered the form of its perfection since the face of man, made after its image, first looked back on its original:

For these red lips, with all their mournful pride, Troy pa.s.sed away in one high funeral gleam, And Usna's children died.

These dreams, antiquities, traditions, once actual, living, and historical, have pa.s.sed from the world of sense into the world of memory and thought: and time, it seems to me, has not taken away from their power, nor made them more remote from sympathy, but has rather purified them by removing them from earth to heaven: from things which the eye can see and the ear can hear they have become what the heart ponders over, and are so much nearer, more familiar, more suitable for literary use than the day they were begotten. They have now the character of symbol, and, as symbol, are more potent than history. They have crept through veil after veil of the manifold nature of man; and now each dream, heroism, or beauty has laid itself nigh the divine power it represents, the suggestion of which made it first beloved: and they are ready for the use of the spirit, a speech of which every word has a significance beyond itself, and Deirdre is, like Helen, a symbol of eternal beauty; and Cuculain represents as much as Prometheus the heroic spirit, the redeemer in man.

In so far as these ancient traditions live in the memory of man, they are contemporary to us as much as electrical science: for the images which time brings now to our senses, before they can be used in literature, have to enter into exactly the same world of human imagination as the Celtic traditions live in. And their fitness for literary use is not there determined by their freshness but by their power of suggestion. Modern literature, where it is really literature and not book-making, grows more subjective year after year, and the mind has a wider range over time than the physical nature has. Many things live in it--empires which have never crumbled, beauty which has never perished, love whose fires have never waned: and, in this formidable compet.i.tion for use in the artist's mind, today stands only its chance with a thousand days. To question the historical accuracy of the use of such memories is not a matter which can be rightly raised. The question is--do they express lofty things to the soul? If they do they have justified themselves.

I have written at some length on the two paths which lie before us, for we have arrived at a parting of ways. One path leads, and has already led many Irishmen, to obliterate all nationality from their work. The other path winds upward to a mountain-top of our own, which may be in the future the Mecca to which many worshippers will turn. To remain where we are as a people, indifferent to literature, to art, to ideas, wasting the precious gift of public spirit we possess so abundantly in the sordid political rivalries, without practical or ideal ends, is to justify those who have chosen the other path, and followed another star than ours. I do not wish any one to infer from this a contempt for those who, for the last hundred years, have guided public opinion in Ireland.

If they failed in one respect, it was out of a pa.s.sionate sympathy for wrongs of which many are memories, thanks to them, and to them is due the creation of a force which may be turned in other directions, not without a memory of those pale sleepers to whom we may turn in thought, placing--

A kiss of fire on the dim brow of failure, A crown upon her uncrowned head.

1899

STANDISH O'GRADY

In this age we read so much that we lay too great a burden on the imagination. It is unable to create images which are the spiritual equivalent of the words on the printed page, and reading becomes for too many an occupation of the eye rather than of the mind. How rarely, out of the mult.i.tude of volumes a man reads in his lifetime, can he remember where or when he read any particular book, or with any vividness recall the mood it evoked in him. When I close my eyes, and brood in memory over the books which most profoundly affected me, I find none excited my imagination more than Standish O'Grady's epical narrative of Cuculain.

Whitman said of his Leaves of Gra.s.s: "Camerado, this is no book. Who touches this touches a man," and O'Grady might have boasted of his Bardic History of Ireland, written with his whole being, that there was more than a man in it, there was the soul of a people, its n.o.blest and most exalted life symbolized in the story of one heroic character.

With reference to Ireland, I was at the time I read like many others who were bereaved of the history of their race. I was as a man who, through some accident, had lost memory of his past, Who could recall no more than a few months of new life, and could not say to what songs his cradle had been rocked, what mother had nursed him, who were the playmates of childhood, or by what woods and streams he had wandered.

When I read O'Grady I was as such a man who suddenly feels ancient memories rushing at him, and knows he was born in a royal house, that he had mixed with the mighty of heaven and earth and had the very n.o.blest for his companions. It was the memory of race which rose up within me as I read, and I felt exalted as one who learns he is among the children of kings. That is what O'Grady did for me and for others who were my contemporaries, and I welcome the reprints, of his tales in the hope that he will go on magically recreating for generations yet unborn the ancestral life of their race in Ireland. For many centuries the youth of Ireland as it grew up was made aware of the life of bygone ages, and there were always some who remade themselves in the heroic mould before they pa.s.sed on. The sentiment engendered by the Gaelic literature was an arcane presence, though unconscious of itself, in those who for the past hundred years had learned another speech. In O'Grady's writings the submerged river of national culture rose up again, a shining torrent, and I realized as I bathed in that stream, that the greatest spiritual evil one nation could inflict on another was to cut off from it the story of the national soul. For not all music can be played upon any instrument, and human nature for most of us is like a harp on which can be rendered the music written for the harp but nor that written for the violin. The harp strings quiver for the harp-player alone, and he who can utter his pa.s.sion through the violin is silent before an unfamiliar instrument. That is why the Irish have rarely been deeply stirred by English literature, though it is one of the great literatures of the world. Our history was different and the evolutionary product was a peculiarity of character, and the strings of our being vibrate most in ecstasy when the music evokes ancestral moods or embodies emotions akin to these. I am not going to argue the comparative worth of the Gaelic and English tradition. All that I can say is that the traditions of our own country move us more than the traditions of any other. Even if there was not essential greatness in them we would love them for the same reasons which bring back so many exiles to revisit the haunts of childhood. But there was essential greatness in that neglected bardic literature which O'Grady was the first to reveal in a n.o.ble manner. He had the spirit of an ancient epic poet. He is a comrade of Homer, his birth delayed in time perhaps that he might renew for a sophisticated people the elemental simplicity and hardihood men had when the world was young and manhood was prized more than any of its parts, more than thought or beauty or feeling. He has created for us, or rediscovered, one figure which looms in the imagination as a high comrade of Hector, Achilles, Ulysses, Rama or Yudisthira, as great in spirit as any. Who could extol enough his Cuculain, that incarnation of Gaelic chivalry, the fire and gentleness, the beauty and heroic ardour or the imaginative splendor of the episodes in his retelling of the ancient story. There are writers who bewitch you by a magical use of words whose lines glitter like jewels, whose effects are gained by an elaborate art and who deal with the subtlest emotions. Others again are simple as an Egyptian image, and yet are more impressive, and you remember them less for the sentence than for a grandiose effect. They are not so much concerned with the art of words as with the creation of great images informed with magnificence of spirit. They are not lesser artists but greater, for there is a greater art in the simplification of form in the statue of Memnon than there is in the intricate detail of a bronze by Benvenuto Cellini. Standish O'Grady had in his best moments that epic wholeness and simplicity, and the figure of Cuculain amid his companions of the Red Branch which he discovered and refashioned for us is, I think, the greatest spiritual gift any Irishman for centuries has given to Ireland.

I know it will be said that this is a scientific age, the world is so full of necessitous life that it is waste of time for young Ireland to brood upon tales of legendary heroes, who fought with enchanters, who harnessed wild fairy horses to magic chariots and who talked with the ancient G.o.ds, and that it would be much better for youth to be scientific and practical. Do not believe it, dear Irish boy, dear Irish girl, I know as well as any the economic needs of our people. They must not be overlooked, but keep still in your hearts some desires which might enter Paradise. Keep in your souls some images of magnificence so that hereafter the halls of heaven and the divine folk may not seem altogether alien to the spirit. These legends have pa.s.sed the test of generations for century after century, and they were treasured and pa.s.sed on to those who followed, and that was because there was something in them akin to the immortal spirit. Humanity cannot carry with it through time the memory of all its deeds and imaginations, and it burdens itself only in a new era with what was highest among the imaginations of the ancestors. What is essentially n.o.ble is never out of date. The figures carved by Pheidias for the Parthenon still shine by the side of the greatest modern sculpture. There has been no evolution of the human form to a greater beauty than the ancient Greek saw, and the forms they carved are not strange to us, and if this is true of the outward form it is true of the indwelling spirit. What is essentially n.o.ble is contemporary with all that is splendid today, and until the ma.s.s of men are equal in spirit the great figures of the past will affect us less as memories than as prophecies of the Golden Age to which youth is ever hurrying in its heart.

O'Grady in his stories of the Red Branch rescued from the past what was contemporary to the best in us today, and he was equal in his gifts as a writer to the greatest of his bardic predecessors in Ireland. His sentences are charged with a heroic energy, and, when he is telling a great tale, their rise and fall is like the flashing and falling of the bright sword of some great battle, or like the onset and withdrawal of Atlantic surges. He can at need be beautifully tender and quiet. Who that has read his tale of the young Finn and the Seven Ancients will forget the weeping of Finn over the kindness of the famine-stricken old men, and their wonder at his weeping, and the self-forgetful pathos of their meditation unconscious that it was their own sacrifice called forth the tears of Finn. "Youth," they said, "has many sorrows that cold age cannot comprehend."

There are critics repelled by the abounding energy in O'Grady's sentences. It is easy to point to faults due to excess and abundance, but how rare in literature is that heroic energy and power. There is something arcane and elemental in it, a quality that the most careful stylist cannot attain, however he uses the file, however subtle he is.

O'Grady has noticed this power in the ancient bards and we find it in his own writing. It ran all through the Bardic History, the Critical and Philosophical History, and through the political books, The Tory Democracy and All Ireland. There is this imaginative energy in the tale of Cuculain, in all its episodes, the slaying of the hound, the capture of the Liath Macha, the hunting of the enchanted deer, the capture of the Wild swans, the fight at the ford, and the awakening of the Red Branch. In the later tale of Red Hugh which, he calls The Flight of the Eagle there is the same quality of power joined with a shining simplicity in the narrative which rises into a poetic ecstasy in that wonderful chapter where Red Hugh, escaping from the Pale, rides through the Mountain Gates of Ulster and sees high above him Sheve Gullion, a mountain of the G.o.ds, the birth-place of legend "more mythic than Avernus"; and O'Grady evokes for us and his hero the legendary past and the great hill seems to be like Mount Sinai, thronged with immortals, and it lives and speaks to the fugitive boy, "the last great secular champion of the Gael," and inspires him for the fulfillment of his destiny. We might say of Red Hugh, and indeed of all O'Grady's heroes, that they are the spiritual progeny of Cuculain. From Red Hugh down to the boys who have such enchanting adventures in Lost on Du Corrig and The Chain of Gold they have all a natural and hardy purity of mind, a beautiful simplicity of character, and one can imagine them all in an hour of need, being faithful to any trust like the darling of the Red Branch. These shining lads never grew up amid books. They are as much children of nature as the Lucy of Wordsworth's poetry. It might be said of them as the poet of the Kalevala sang of himself: "Winds and waters my instructors."

These were O'Grady's own earliest companions, and no man can find better comrades than earth, water, air and sun. I imagine O'Grady's own youth was not so very different from the youth of Red Hugh before his captivity; that he lived on the wild and rocky western coast, that he rowed in coracles, explored the caves, spoke much with hardy natural people, fishermen and workers on the land, primitive folk, simple in speech but with that fundamental depth men have who are much in nature in companionship with the elements, the elder brothers of humanity. It must have been out of such a boyhood and such intimacies with natural and unsophisticated people that there came to him the understanding of the heroes of the Red Branch. How pallid, beside the ruddy chivalry who pa.s.s, huge and fleet and bright, through O'Grady's pages, appear Tennyson's bloodless Knights of the Round Table, fabricated in the study to be read in the drawing room, as anemic as Burne Jones' lifeless men in armour. The heroes of ancient Irish legend reincarnated in the mind of a man who could breathe into them the fire of life, caught from sun and wind, their ancient deities, and send them forth to the world to do greater deeds, to act through many men and speak through many voices.

What sorcery was in the Irish mind that it has taken so many years to win but a little recognition for this splendid spirit; and that others who came after him, who diluted the pure fiery wine of romance he gave us with literary water, should be as well known or more widely read. For my own, part I can only point back to him and say whatever is Irish in me he kindled to life, and I am humble when I read his epic tale, feeling how much greater a thing it is for the soul of a writer to have been the habitation of a demi-G.o.d than to have had the subtlest intellections.

We praise the man who rushes into a burning mansion and brings out its greatest treasure. So ought we to praise this man who rescued from the perishing Gaelic tradition its darling hero and restored him to us, and I think now that Cuculain will not perish, and he will be invisibly present at many a council of youth, and he will be the daring which lifts the will beyond itself and fires it for great causes, and he will be also the courtesy which shall overcome the enemy that nothing else may overcome.

I am sure that Standish O'Grady would rather I should speak of his work and its bearing on the spiritual life of Ireland, than about himself, and, because I think so, in this reverie I have followed no set plan but have let my thoughts run as they will. But I would not have any to think that this man was only a writer, or that he could have had the heroes of the past for spiritual companions, without himself being inspired to fight dragons and wizardry. I have sometimes regretted that contemporary politics drew O'Grady away from the work he began so greatly. I have said to myself he might have given us an Oscar, a Diarmuid or a Caolte, an equal comrade to Cuculain, but he could not, being lit up by the spirit of his hero, he merely the bard and not the fighter, and no man in Ireland intervened in the affairs of his country with a superior n.o.bility of aim. He was the last champion of the Irish aristocracy, and still more the voice of conscience for them, and he spoke to them of their duty to the nation as one might imagine some fearless prophet speaking to a council of degenerate princes. When the aristocracy failed Ireland he bade them farewell, and wrote the epitaph of their cla.s.s in words whose scorn we almost forget because of their sounding melody and beauty. He turned his mind to the problems of democracy and more especially of those workers who are trapped in the city, and he pointed out for them the way of escape and how they might renew life in the green fields close to Earth, their ancient mother and nurse. He used too exalted a language for those to whom he spoke to understand, and it might seem that all these vehement appeals had failed but that we know that what is fine never really fails. When a man is in advance of his age, a generation, unborn when he speaks, is born in due time and finds in him its inspiration. O'Grady may have failed in his appeal to the aristocracy of his own time but he may yet create an aristocracy of character and intellect in Ireland. The political and economic writings will remain to uplift and inspire and to remind us that the man who wrote the stories of heroes had a bravery of his own and a wisdom of his own. I owe so much to Standish O'Grady that I would like to leave it on record that it was he made me conscious and proud of my country, and recalled to my mind, that might have wandered otherwise over too wide and vague a field of thought, to think of the earth under my feet and the children of our common mother. There hangs in the Munic.i.p.al Gallery of Dublin the portrait of a man with melancholy eyes, and scrawled on the canvas is the subject of his bitter brooding: "'The Lost Land."

I hope that O'Grady will find before he goes back to Tir na noge that Ireland has found again through him what seemed lost for ever, the law of its own being, and its memories which go back to the beginning of the world.

THE DRAMATIC TREATMENT OF LEGEND

"The Red Branch ought not to be staged.... That literature ought not to be produced for popular consumption for the edification of the crowd.... I say to you drop this thing at your peril.... You may succeed in degrading Irish ideals, and banishing the soul of the land.

... Leave the heroic cycles alone, and don't bring them down to the crowd..." (Standish O'Grady in All Ireland Review).

Years ago, in the adventurous youth of his mind, Mr. O'Grady found the Gaelic tradition like a neglected antique dun with the doors barred, and there was little or no egress. Listening, he heard from within the hum of an immense chivalry, and he opened the doors and the wild riders went forth to work their will. Now he would recall them. But it is in vain.

The wild riders have gone forth, and their labors in the human mind are only beginning. They will do their deeds over again, and now they will act through many men and speak through many voices. The spirit of Cuculain will stand at many a lonely place in the heart, and he will win as of old against mult.i.tudes. The children of Turann will start afresh still eager to take up and renew their cyclic labors, and they will gain, not for themselves, the Apples of the Tree of Life, and the Spear of the Will, and the Fleece which is the immortal body. All the heroes and demiG.o.ds returning will have a wider field than Erin for their deeds, and they will not grow weary warning upon things that die but will be fighters in the spirit against immortal powers, and, as before, the acts will be sometimes n.o.ble and sometimes base. They cannot be stayed from their deeds, for they are still in the strength of a youth which is ever renewing itself. Not for all the wrong which may be done should they be restrained. Mr. O'Grady would now have the tales kept from the crowd to be the poetic luxury of a few. Yet would we, for all the martyrs who perished in the fires of the Middle Ages, counsel the placing of the Gospels on the list of books to be read only by a few esoteric worshippers?