Irish Plays and Playwrights Part 2

Mr. Yeats has not yet pa.s.sed beyond the danger of falling between two stools. If it prove that he has really attained in a drama in which the verse is true dramatic speech and not lyric ecstasy or decoration, the success of such drama will be worth the sacrifice of the lyric poetry that he has not written because of the absorption of all of his energy in his dramatic writing. If it prove he has not so attained, we shall have no adequate compensation for the lost lyrics that he is now too old to write. I say no "adequate compensation," for compensation there is in the lyrical pa.s.sages that no play of his is without, lyrical pa.s.sages that arrest us as do his poems of the nineties; but, after all, these are but pa.s.sages, not poems with unity and finality of form.

Another question altogether, a question outside of the question of the value as art of the writing of Mr. Yeats which is what I am considering, is the question as to whether there would have been a dramatic movement at all comparable to what has been, if Mr. Yeats had not devoted so large a portion of his time to drama. I believe there would have been a dramatic movement, but I am sure, from what I know of the other dramatic organizations in Dublin, that they would not have amounted to much unless some other great writer as loyal to art as Mr. Yeats had played for them the beneficent tyrant. And other such great writers, as loyal to art, and as devoted to drama, are far to seek in Ireland as in other countries. It is not in Mr. Russell's nature so to act; it is not in Dr.

Hyde's plan of life to foster in others other than propagandist literature; it is more than likely that had Mr. Martyn attempted it it had come to the end to which he has come as playwright. Without Mr.

Yeats as moving power, Synge had not been, without Mr. Yeats to interest her in the movement, Lady Gregory had not written her farces and folk-histories; and without the Abbey Theatre's plays as standard, the younger playwrights of Cork and Belfast would have written plays very other than those they have written.

No wonder Mr. Yeats wants to see his dreams take on bodily reality upon the stage, and to hear beautifully spoken the words in which he has caught them. There can be no greater pleasures than these to a writer when he is past the imaginative intensity of youth. In youth his imaginings are so real to him he needs no objective embodiment to see them, and the roll and sing of their lines are always sounding to his inner ear, but as he pa.s.ses "out of a red flare of dreams," such as is youth's, "into a common light of common hours" in middle age, his imaginative life grows less intense and needs the satisfaction of seeing itself concretely represented.

Mr. Yeats leaves out of his collected poems the plays of his boyhood, "The Island of Statues" (1885) and "Mosada" (1886). They were not of Ireland, but the Arcady of the one and the mediaeval Spain of the other he could easily have paralleled in Irish legend, where anything wonderful and tragic is possible. Nor is "The Countess Cathleen"

(1892-99), in its presentation of the drama of a woman that sells her soul that the souls of her tenantry may be saved, essentially Irish. It is curious that among English poets of Mr. Yeats's generation it should be Mr. Kipling that has happened upon the same legend, which he adapts to his ends in "The Sacrifice of Er-Heb." The background of "The Countess Cathleen" in the earlier versions was not more essentially Irish than the story. "The great castle in malevolent woods" and the country about it is very like the part of fairyland that M. Maeterlinck refound by following the charts of early discoverers in Arthurian legend. In its later versions "The Countess Cathleen" is more Irish and perhaps more dramatic, though its greatnesses, after that of atmosphere, the great lines we may no more forget than those about "the angel Israfel"

"Whose heart-strings are a lute";

or about

"magic cas.e.m.e.nts, opening on the foam Of perilous seas, in fairy lands forlorn";

or about

"old, unhappy, far-off things And battles long ago";

or about hearing

"the far-off curfew sound Over some wide-watered sh.o.r.e Swinging slow with sullen roar,"

were most of them in the earlier versions. There were those lines of Maire's denouncement of the two demons and her prophecy to them:--

"You shall at last dry like dry leaves, and hang Nailed like dead vermin to the doors of G.o.d";

and those wonderful lines of Cathleen dying:--

"Bend down your faces, Oona and Aleel: I gaze upon them as the swallow gazes Upon the nest under the eave, before He wander the loud waters";

and those last lines of all, great as only the greatest lines are great,--

"The years like great black oxen tread the world, And G.o.d the herdsman goads them on behind, And I am broken by their pa.s.sing feet."

It was about this time, too, that Mr. Yeats wrote that most startling of all his lines,--

"And G.o.d stands winding his lonely horn",

and "The Lake Isle of Innisfree," that so charmed Stevenson that he had to write its author, and say it cast over him a spell like that of his first reading of the "Poems and Ballads" of Swinburne and the "Love in the Valley" of Meredith.

There is no greater lyric poetry anywhere in the writing of Mr. Yeats than in "The Land of Heart's Desire" (1894), that little folk-play whose constant boding and final tragedy cannot overcome, either while it is playing or as you remember it, the sing and lilt that are in the lines.

It tells of the luring away by a fairy child of the soul of a newly married bride on May-Eve, and of her death when her soul has pa.s.sed to the "Land of Heart's Desire"--

"Where n.o.body gets old and crafty and wise, Where n.o.body gets old and G.o.dly and grave, Where n.o.body gets old and bitter of tongue, And where kind tongues bring no captivity."

It is a story out of folk-lore, and so far back in time, and so far away from the life that we know is it, that all that happens seems not only possible but inevitable.

"The Land of Heart's Desire" was the first play of Mr. Yeats to be put on the stage, being presented at the Avenue Theatre in London in 1894; and it was also the first play of Mr. Yeats to be put on in America, being presented with Miss Mabel Taliaferro in the fairy's role as the curtain-raiser to Mrs. Le Moyne's production of "In a Balcony," in the spring of 1901. Fragile as is its charm, it crossed the footlights and made itself felt as a new beauty of the theatre. It was the lyrical interbreathings that appealed most to me, but the strife of priest and fairy for Maire Bruin's soul was very real drama. It was the fairy's song, however, that haunted me after I left the theatre, as it could not but be. It haunts me still, coming into my mind whenever I think of Mr.

Yeats, as inevitably as the last lines of "The Countess Cathleen," or as "The Lake Isle of Innisfree," or "The Valley of the Black Pig," or "The Rose of the World," or the ecstasies of Forgael and Dectora, or the song in "Deirdre." "The lonely of heart is withered away" is its burden, a burden that will not out of mind.

"The Land of Heart's Desire" has probably been most often played, counting American performances as well as performances in Ireland and England, being played as frequently by amateurs as by professionals in this country, but the prose play "Cathleen ni Houlihan," because of its national theme, has had more playings in Ireland. Its effect upon the stage is very different from its effect in the study. Read, it seems allegory too obvious to impress. The old woman, Cathleen ni Houlihan, with "too many strangers in the house" and with her "four beautiful green fields" taken from her, is so patently Ireland possessed by England, all four provinces, that one fails to feel the deep humanity of the sacrifices of Michael Gillane for her, his country, even though that sacrifice be on his wedding eve. Seen and listened to, "Cathleen ni Houlihan" brings tears to the eyes and chokes the throat with sobs, so intimately physical is the appeal of its pathos. He is, indeed, dull of understanding or hard of heart who can witness a performance of this play and not feel that something n.o.ble has come his way. It seizes hold of the Irishmen of the patriotic societies as does "The Wearing of the Green," and even the outlander, little sympathetic to the cause of Ireland and holding patriotism a provincial thing, is moved in some strange way he does not understand. Performance brings out its homeliness, its touches of humor, its wistfulness, its n.o.bility. It is with this thought of its n.o.bility that every thought of "Cathleen ni Houlihan" ends, that is every thought of it on the stage. Off the stage it is, except to him to whom the cause is all, something that falls short of n.o.bility, to many little more than eloquent allegory. In the autumn of 1904 Miss Margaret Wycherly played "The Land of Heart's Desire" and "Cathleen ni Houlihan" a few times in America, and "The Countess Cathleen"; and "The Hour-Gla.s.s" (1903) and "A Pot of Broth"

(1902), both plays in prose. "The Hour-Gla.s.s," a morality, was written after "Everyman" had won Mr. Yeats, and "A Pot of Broth" was written, perhaps, to prove that its author could do farce.

[Ill.u.s.tration]

"The Hour-Gla.s.s" is based on a story that Mr. Yeats found in Lady Wilde's "Ancient Legends of Ireland" (1887), the story of a wise man who is saved from eternal d.a.m.nation by the faith of a child. Mr. Yeats leaves the wise man the great scholar that he was in the old tale, a scholar whose teaching had taken away the faith of a countryside, but he changes the child who saved the scholar into Teig the Fool, and infuses into the record of the frantic hour, in which the wise man knows his life ebbing away as the sand falls, a spirit that is as reverent as the spirit of the old religious drama.

"A Pot of Broth" is a variant of a widely spread folk-tale in which a beggarman tricks a provident housewife out of a meal. He pretends a stone that he has, and which he gives her after his meal, makes good broth, but it is her chicken that has made the broth. It is a trifle, amusing enough, but remarkable chiefly for its difference from other work of Mr. Yeats. There is little doubt, I take it, in the mind of any one that it is not chiefly Lady Gregory's, as it surely is in its wording, and in its intimacy with the details of cottage life.

Prose also is "Diarmid and Grania," written in collaboration with Mr.

George Moore and played at the last year's performance (1901) of "The Irish Literary Theatre." As this play as performed was in tone more like the writings of Mr. Moore than of Mr. Yeats, I have considered it among his plays rather than among the plays of Mr. Yeats.

His other prose play, "Where there is Nothing" (1903), is a statement of revolt against "the despotism of fact" that is perhaps as characteristic of the artist as of the Celt. The world would say that its hero, Paul Ruttledge, was mad, but no one that reads can deny him a large share of sympathy. This play was produced by the Stage Society in London in 1904.

Lady Gregory having had a share in its creation, Mr. Yeats has since relinquished the theme to her; and now rewritten by her alone as "The Unicorn from the Stars," it would hardly be recognized as the same play.

His Paul Ruttledge, gentleman, becomes her Martin Hearne, coach-builder.

Both are alike at the outset of their frenzy, in that they would be destroyers of Church and Law, both use tinkers as their agents of destruction, and both die despised of men. Both are "plunged in trance,"

but their trances differ. That of Lady Gregory's hero is cataleptic and directly productive of his revolt, from a revelation, as he thinks it is, that comes to him while he is "away." Paul Ruttledge, on the other hand, deliberately gives up his conventional life, and that as largely because of boredom as because of belief in its wrongness. One cannot, as one reads "Where there is Nothing," fail to see in its hero much of Mr.

Yeats himself. He is not the professional agitator, literary or social, as was Oscar Wilde and as is Mr. Shaw, but he here delights in turning things topsy-turvy, just as they do, in a fashion that has been distinctive of the Irishman for many generations. Mr. Yeats is himself, often, like his hero, "plunged in trance," if one may call trance his "possessed dream," such as that in which "Cap and Bells" or "Cathleen ni Houlihan" came to him. The lyric came to him, he says, as a "vision,"

and so, too, the play. It is in the dedication to volumes I and II of "Plays for an Irish Theatre," volumes containing "Where there is Nothing," "The Hour-Gla.s.s," "Cathleen ni Houlihan," and "A Pot of Broth," that he tells us of the latter vision, and of the beginnings of that collaboration with Lady Gregory that taught her her art, and so profoundly influenced his. So informing is it that I quote it in full.

MY DEAR LADY GREGORY:--

I dedicate to you two volumes of plays that are in part your own.

When I was a boy I used to wander about at Rosses Point and Ballisodare listening to old songs and stories. I wrote down what I heard and made poems out of the stories or put them into the little chapters of the first edition of the "Celtic Twilight," and that is how I began to write in the Irish way.

Then I went to London to make my living, and though I spent a part of every year in Ireland and tried to keep the old life in my memory by reading every country tale I could find in books or old newspapers, I began to forget the true countenance of country life.