Reveries over Childhood and Youth Part 3

I was vexed when my father called Dowden's irony timidity, but after many years his impression has not changed for he wrote to me but a few months ago, "it was like talking to a priest. One had to be careful not to remind him of his sacrifice." Once after breakfast Dowden read us some chapters of the unpublished "Life of Sh.e.l.ley," and I who had made the "Prometheus Unbound" my sacred book was delighted with all he read. I was chilled, however, when he explained that he had lost his liking for Sh.e.l.ley and would not have written it but for an old promise to the Sh.e.l.ley family.

When it was published, Matthew Arnold made sport of certain conventionalities and extravagances that were, my father and I had come to see, the violence or clumsiness of a conscientious man hiding from himself a lack of sympathy. He had abandoned too, or was about to abandon, what was to have been his master-work, "The Life of Goethe," though in his youth a lecture course at Alexandra College that spoke too openly of Goethe's loves had brought upon him the displeasure of our Protestant Archbishop of Dublin. Only Wordsworth, he said, kept, more than all, his early love.

Though my faith was shaken, it was only when he urged me to read George Eliot that I became angry and disillusioned & worked myself into a quarrel or half-quarrel. I had read all Victor Hugo's romances and a couple of Balzac's and was in no mind to like her. She seemed to have a distrust or a distaste for all in life that gives one a springing foot. Then too she knew so well how to enforce her distaste by the authority of her mid-Victorian science or by some habit of mind of its breeding, that I, who had not escaped the fascination of what I loathed, doubted while the book lay open whatsoever my instinct knew of splendour. She disturbed me and alarmed me, but when I spoke of her to my father, he threw her aside with a phrase, "Oh, she was an ugly woman who hated handsome men and handsome women;" and he began to praise "Wuthering Heights."

Only the other day, when I got Dowden's letters, did I discover for how many years the friendship between Dowden and my father had been an antagonism. My father had written from Fitzroy Road in the sixties that the brotherhood, by which he meant the poet Edwin Ellis, Nettleship and himself, "abhorred Wordsworth;" and Dowden, not remembering that another week would bring a different mood and abhorrence, had written a pained and solemn letter. My father had answered that Dowden believed too much in the intellect and that all valuable education was but a stirring up of the emotions and had added that this did not mean excitability. "In the completely emotional man," he wrote, "the least awakening of feeling is a harmony in which every chord of every feeling vibrates. Excitement is the feature of an insufficiently emotional nature, the harsh vibrating discourse of but one or two chords." Living in a free world accustomed to the gay exaggeration of the talk of equals, of men who talk and write to discover truth and not for popular instruction, he had already, when both men were in their twenties, decided it is plain that Dowden was a Provincial.

XXV

It was only when I began to study psychical research and mystical philosophy that I broke away from my father's influence. He had been a follower of John Stuart Mill and had grown to manhood with the scientific movement. In this he had never been of Rossetti's party who said that it mattered to n.o.body whether the sun went round the earth or the earth round the sun. But through this new research, this reaction from popular science, I had begun to feel that I had allies for my secret thought. Once when I was in Dowden's drawing-room a servant announced my late head-master. I must have got pale or red, for Dowden, with some ironical, friendly remark, brought me into another room and there I stayed until the visitor was gone. A few months later, when I met the head-master again I had more courage. We chanced upon one another in the street and he said, "I want you to use your influence with so-and-so, for he is giving all his time to some sort of mysticism and he will fail in his examination." I was in great alarm, but I managed to say something about the children of this world being wiser than the children of light. He went off with a brusque "good morning." I do not think that even at that age I would have been so grandiloquent but for my alarm. He had, however, aroused all my indignation.

My new allies and my old had alike sustained me. "Intermediate examinations," which I had always refused, meant money for pupil and for teacher, and that alone. My father had brought me up never when at school to think of the future or of any practical result. I have even known him to say, "when I was young, the definition of a gentleman was a man not wholly occupied in getting on." And yet this master wanted to withdraw my friend from the pursuit of the most important of all the truths. My friend, now in his last year at school, was a show boy, and had beaten all Ireland again and again, but now he and I were reading Baron Reichenbach on Odic Force and manuals published by the Theosophical Society. We spent a good deal of time in the Kildare Street Museum pa.s.sing our hands over the gla.s.s cases, feeling or believing we felt the Odic Force flowing from the big crystals. We also found pins blindfolded and read papers on our discoveries to the Hermetic Society that met near the roof in York Street. I had, when we first made our society, proposed for our consideration that whatever the great poets had affirmed in their finest moments was the nearest we could come to an authoritative religion, and that their mythology, their spirits of water and wind were but literal truth. I had read "Prometheus Unbound" with this thought in mind and wanted help to carry my study through all literature. I was soon to vex my father by defining truth as "the dramatically appropriate utterance of the highest man." And if I had been asked to define the "highest" man, I would have said perhaps, "we can but find him as Homer found Odysseus when he was looking for a theme."

My friend had written to some missionary society to send him to the South Seas, when I offered him Renan's "Life of Christ" and a copy of "Esoteric Buddhism." He refused both, but a few days later while reading for an examination in Kildare Street Library, he asked in an idle moment for "Esoteric Buddhism" and came out an esoteric Buddhist. He wrote to the missionaries withdrawing his letter and offered himself to the Theosophical Society as a _chela_. He was vexed now at my lack of zeal, for I had stayed somewhere between the books, held there perhaps by my father's scepticism. I said, and he thought it was a great joke though I was serious, that even if I were certain in my own mind, I did not know "a single person with a talent for conviction." For a time he made me ashamed of my world and its lack of zeal, and I wondered if his world (his father was a notorious Orange leader) where everything was a matter of belief was not better than mine. He himself proposed the immediate conversion of the other show boy, a clever little fellow, now a Dublin mathematician and still under five feet. I found him a day later in much depression. I said, "did he refuse to listen to you?" "Not at all," was the answer, "for I had only been talking for a quarter of an hour when he said he believed."

Certainly those minds, parched by many examinations, were thirsty.

Sometimes a professor of Oriental Languages at Trinity College, a Persian, came to our Society and talked of the magicians of the East. When he was a little boy, he had seen a vision in a pool of ink, a mult.i.tude of spirits singing in Arabic, "woe unto those that do not believe in us." And we persuaded a Brahmin philosopher to come from London and stay for a few days with the only one among us who had rooms of his own. It was my first meeting with a philosophy that confirmed my vague speculations and seemed at once logical and boundless. Consciousness, he taught, does not merely spread out its surface but has, in vision and in contemplation, another motion and can change in height and in depth. A handsome young man with the typical face of Christ, he chaffed me good-humouredly because he said I came at breakfast and began some question that was interrupted by the first caller, waited in silence till ten or eleven at night when the last caller had gone, and finished my question.

XXVI

I thought a great deal about the system of education from which I had suffered, and believing that everybody had a philosophical defence for all they did, I desired greatly to meet some school-master that I might question him. For a moment it seemed as if I should have my desire. I had been invited to read out a poem called "The Island of Statues," an arcadian play in imitation of Edmund Spenser, to a gathering of critics who were to decide whether it was worthy of publication in the College magazine. The magazine had already published a lyric of mine, the first ever printed, and people began to know my name. We met in the rooms of Mr.

C. H. Oldham, now professor of Political Economy at our new University; and though Professor Bury, then a very young man, was to be the deciding voice, Mr. Oldham had asked quite a large audience. When the reading was over and the poem had been approved I was left alone, why I cannot remember, with a young man who was, I had been told, a school-master. I was silent, gathering my courage, and he also was silent; and presently I said without anything to lead up to it, "I know you will defend the ordinary system of education by saying that it strengthens the will, but I am convinced that it only seems to do so because it weakens the impulses."

Then I stopped, overtaken by shyness. He made no answer but smiled and looked surprised as though I had said, "you will say they are Persian attire; but let them be changed."

XXVII

I had begun to frequent a club founded by Mr. Oldham, and not from natural liking, but from a secret ambition. I wished to become self-possessed, to be able to play with hostile minds as Hamlet played, to look in the lion's face, as it were, with unquivering eyelash. In Ireland harsh argument which had gone out of fashion in England was still the manner of our conversation, and at this club Unionist and Nationalist could interrupt one another and insult one another without the formal and traditional restraint of public speech. Sometimes they would change the subject & discuss Socialism, or a philosophical question, merely to discover their old pa.s.sions under a new shape. I spoke easily and I thought well till some one was rude and then I would become silent or exaggerate my opinion to absurdity, or hesitate and grow confused, or be carried away myself by some party pa.s.sion. I would spend hours afterwards going over my words and putting the wrong ones right. Discovering that I was only self-possessed with people I knew intimately, I would often go to a strange house where I knew I would spend a wretched hour for schooling sake. I did not discover that Hamlet had his self-possession from no schooling but from indifference and pa.s.sion conquering sweetness, and that less heroic minds can but hope it from old age.

XXVIII

I had very little money and one day the toll-taker at the metal bridge over the Liffey and a gossip of his laughed when I refused the halfpenny and said "no, I will go round by O'Connell Bridge." When I called for the first time at a house in Leinster Road several middle-aged women were playing cards and suggested my taking a hand and gave me a gla.s.s of sherry. The sherry went to my head and I was impoverished for days by the loss of sixpence. My hostess was Ellen O'Leary, who kept house for her brother John O'Leary the Fenian, the handsomest old man I had ever seen.

He had been condemned to twenty years penal servitude but had been set free after five on condition that he did not return to Ireland for fifteen years. He had said to the government, "I will not return if Germany makes war on you, but I will return if France does." He and his old sister lived exactly opposite the Orange leader for whom he had a great respect. His sister stirred my affection at first for no better reason than her likeness of face and figure to the matron of my London school, a friendly person, but when I came to know her I found sister and brother alike were of Plutarch's people. She told me of her brother's life, how in his youth as now in his age, he would spend his afternoons searching for rare books among second-hand book-shops, how the Fenian organizer James Stephens had found him there and asked for his help. "I do not think you have any chance of success," he had said, "but if you never ask me to enroll anybody else I will join, it will be very good for the morals of the country." She told me how it grew to be a formidable movement, and of the arrests that followed (I believe that her own sweetheart had somehow fallen among the wreckage,) of sentences of death p.r.o.nounced upon false evidence amid a public panic, and told it all without bitterness. No fanaticism could thrive amid such gentleness. She never found it hard to believe that an opponent had as high a motive as her own and needed upon her difficult road no spur of hate.

Her brother seemed very unlike on a first hearing for he had some violent oaths, "Good G.o.d in Heaven" being one of them; and if he disliked anything one said or did, he spoke all his thought, but in a little one heard his justice match her charity. "Never has there been a cause so bad," he would say, "that it has not been defended by good men for good reasons." Nor would he overvalue any man because they shared opinions; and when he lent me the poems of Davis and the Young Irelanders, of whom I had known nothing, he did not, although the poems of Davis had made him a patriot, claim that they were very good poetry.

His room was full of books, always second-hand copies that had often been ugly and badly printed when new and had not grown to my unhistoric mind more pleasing from the dirt of some old Dublin book-shop. Great numbers were Irish, and for the first time I began to read histories and verses that a Catholic Irishman knows from boyhood. He seemed to consider politics almost wholly as a moral discipline, and seldom said of any proposed course of action that it was practical or otherwise. When he spoke to me of his prison life he spoke of all with seeming freedom, but presently one noticed that he never spoke of hardship and if one asked him why, he would say, "I was in the hands of my enemies, why should I complain?" I have heard since that the governor of his jail found out that he had endured some unnecessary discomfort for months and had asked why he did not speak of it. "I did not come here to complain," was the answer. He had the moral genius that moves all young people and moves them the more if they are repelled by those who have strict opinions and yet have lived commonplace lives. I had begun, as would any other of my training, to say violent and paradoxical things to shock provincial sobriety, and Dowden's ironical calm had come to seem but a professional pose. But here was something as spontaneous as the life of an artist. Sometimes he would say things that would have sounded well in some heroic Elizabethan play. It became my delight to rouse him to these outbursts for I was the poet in the presence of his theme. Once when I was defending an Irish politician who had made a great outcry because he was treated as a common felon, by showing that he did it for the cause's sake, he said, "there are things that a man must not do even to save a nation." He would speak a sentence like that in ignorance of its pa.s.sionate value, and would forget it the moment after.

I met at his house friends of later life, Katharine Tynan who still lived upon her father's farm, and Dr. Hyde, still a college student who took snuff like those Mayo county people, whose stories and songs he was writing down. "Davitt wants followers by the thousand," O'Leary would say, "I only want half-a-dozen." One constant caller looked at me with much hostility, John F. Taylor, an obscure great orator. The other day in Dublin I overheard a man murmuring to another one of his speeches as I might some Elizabethan lyric that is in my very bones. It was delivered at some Dublin debate, some College society perhaps. The Lord Chancellor had spoken with balanced unemotional sentences now self-complacent, now in derision. Taylor began hesitating and stopping for words, but after speaking very badly for a little, straightened his figure and spoke as out of a dream: "I am carried to another age, a n.o.bler court, and another Lord Chancellor is speaking. I am at the court of the first Pharaoh." Thereupon he put into the mouth of that Egyptian all his audience had listened to, but now it was spoken to the children of Israel. "If you have any spirituality as you boast, why not use our great empire to spread it through the world, why still cling to that beggarly nationality of yours?

what are its history and its works weighed with those of Egypt." Then his voice changed and sank: "I see a man at the edge of the crowd; he is standing listening there, but he will not obey;" and then with his voice rising to a cry, "had he obeyed he would never have come down the mountain carrying in his arms the tables of the Law in the language of the outlaw."

He had been in a linen-draper's shop for a while, had educated himself and put himself to college, and was now, as a lawyer, famous for hopeless cases where unsure judgment could not make things worse, and eloquence, power of cross-examination and learning might amend all. Conversation with him was always argument, and for an obstinate opponent he had such phrases as, "have you your head in a bag, sir?" and I seemed his particular aversion. As with many of the self-made men of that generation, Carlyle was his chief literary enthusiasm, supporting him, as he believed, in his contempt for the complexities and refinements he had not found in his hard life, and I belonged to a generation that had begun to call Carlyle rhetorician and demagogue. I had once seen what I had believed to be an enraged bull in a field and had walked up to it as a test of courage to discover, just as panic fell upon me, that it was merely an irritable cow.

I braved Taylor again and again, but always found him worse than my expectation. I would say, quoting Mill, "oratory is heard, poetry is overheard." And he would answer, his voice full of contempt, that there was always an audience; and yet, in his moments of lofty speech, he himself was alone no matter what the crowd.

At other times his science or his Catholic orthodoxy, I never could discover which, would become enraged with my supernaturalism. I can but once remember escaping him unabashed and unconquered. I said with deliberate exaggeration at some evening party at O'Leary's "five out of every six people have seen a ghost;" and Taylor fell into my net with "well, I will ask everybody here." I managed that the first answer should come from a man who had heard a voice he believed to be that of his dead brother, and the second from a doctor's wife who had lived in a haunted house and met a man with his throat cut, whose throat as he drifted along the garden-walk "had opened and closed like the mouth of a fish." Taylor threw up his head like an angry horse, but asked no further question, and did not return to the subject that evening. If he had gone on he would have heard from everybody some like story though not all at first hand, and Miss O'Leary would have told him what happened at the death of one of the MacMa.n.u.s brothers, well known in the politics of Young Ireland. One brother was watching by the bed where the other lay dying and saw a strange hawk-like bird fly through the open window and alight upon the breast of the dying man. He did not dare to drive it away and it remained there, as it seemed, looking into his brother's eyes until death came, and then it flew out of the window. I think, though I am not sure, that she had the story from the watcher himself.

It was understood that Taylor's temper kept him from public life, though he may have been the greatest orator of his time, partly because no leader would accept him, and still more because, in the words of one of his Dublin enemies, "he had never joined any party and as soon as one joined him he seceded." With O'Leary he was always, even when they differed, as they often did, gentle and deferential, but once only, and that was years afterwards, did I think that he was about to include me among his friends.

We met by chance in a London street and he stopped me with an abrupt movement: "Yeats," he said, "I have been thinking. If you and ... (naming another aversion,) were born in a small Italian princ.i.p.ality in the Middle Ages, he would have friends at court and you would be in exile with a price on your head." He went off without another word, and the next time we met he was no less offensive than before. He, imprisoned in himself, and not the always unperturbed O'Leary, comes before me as the tragic figure of my youth. The same pa.s.sion for all moral and physical splendour that drew him to O'Leary would make him beg leave to wear, for some few days, a friend's ring or pin, and gave him a heart that every pretty woman set on fire. I doubt if he was happy in his loves; for those his powerful intellect had fascinated were, I believe, repelled by his coa.r.s.e red hair, his gaunt ungainly body, his stiff movements as of a Dutch doll, his badly rolled, shabby umbrella. And yet with women, as with O'Leary, he was gentle, deferential, almost diffident.

A Young Ireland Society met in the lecture hall of a workman's club in York Street with O'Leary for president, and there four or five university students and myself and occasionally Taylor spoke on Irish history or literature. When Taylor spoke, it was a great event, and his delivery in the course of a speech or lecture of some political verse by Thomas Davis gave me a conviction of how great might be the effect of verse spoken by a man almost rhythm-drunk at some moment of intensity, the apex of long mounting thought. Verses that seemed when one saw them upon the page flat and empty caught from that voice, whose beauty was half in its harsh strangeness, n.o.bility and style. My father had always read verse with an equal intensity and a greater subtlety, but this art was public and his private, and it is Taylor's voice that rings in my ears and awakens my longing when I have heard some player speak lines, "so naturally," as a famous player said to me, "that n.o.body can find out that it is verse at all." I made a good many speeches, more I believe as a training for self-possession than from desire of speech.

Once our debates roused a pa.s.sion that came to the newspapers and the streets. There was an excitable man who had fought for the Pope against the Italian patriots and who always rode a white horse in our Nationalist processions. He got on badly with O'Leary who had told him that "attempting to oppress others was a poor preparation for liberating your own country." O'Leary had written some letter to the press condemning the "Irish-American Dynamite Party" as it was called, and defining the limits of "honourable warfare." At the next meeting, the papal soldier rose in the middle of the discussion on some other matter and moved a vote of censure on O'Leary. "I myself" he said "do not approve of bombs, but I do not think that any Irishman should be discouraged." O'Leary ruled him out of order. He refused to obey and remained standing. Those round him began to threaten. He swung the chair he had been sitting on round his head and defied everybody. However he was seized from all sides and thrown out, and a special meeting called to expel him. He wrote letters to the papers and addressed a crowd somewhere. "No Young Ireland Society," he protested, "could expel a man whose grandfather had been hanged in 1798." When the night of the special meeting came his expulsion was moved, but before the vote could be taken an excited man announced that there was a crowd in the street, that the papal soldier was making a speech, that in a moment we should be attacked. Three or four of us ran and put our backs to the door while others carried on the debate. It was an inner door with narrow gla.s.s windows at each side and through these we could see the street-door and the crowd in the street. Presently a man asked us through the crack in the door if we would as a favour "leave the crowd to the workman's club upstairs." In a couple of minutes there was a great noise of sticks and broken gla.s.s, and after that our landlord came to find out who was to pay for the hall-lamp.

XXIX

From these debates, from O'Leary's conversation, and from the Irish books he lent or gave me has come all I have set my hand to since. I had begun to know a great deal about the Irish poets who had written in English. I read with excitement books I should find unreadable to-day, and found romance in lives that had neither wit nor adventure. I did not deceive myself, I knew how often they wrote a cold and abstract language, and yet I who had never wanted to see the houses where Keats and Sh.e.l.ley lived would ask everybody what sort of place Inchedony was, because Callanan had named after it a bad poem in the manner of "Childe Harold." Walking home from a debate, I remember saying to some college student "Ireland cannot put from her the habits learned from her old military civilization and from a church that prays in Latin. Those popular poets have not touched her heart, her poetry when it comes will be distinguished and lonely."

O'Leary had once said to me, "neither Ireland nor England knows the good from the bad in any art, but Ireland unlike England does not hate the good when it is pointed out to her." I began to plot and scheme how one might seal with the right image the soft wax before it began to harden. I had noticed that Irish Catholics among whom had been born so many political martyrs had not the good taste, the household courtesy and decency of the Protestant Ireland I had known, and yet Protestant Ireland had begun to think of nothing but getting on. I thought we might bring the halves together if we had a national literature that made Ireland beautiful in the memory, and yet had been freed from provincialism by an exacting criticism, an European pose. It was because of this dream when we returned to London that I made with pastels upon the ceiling of my study a map of Sligo decorated like some old map with a ship and an elaborate compa.s.s and wrote, a little against the grain, a couple of Sligo stories, one a vague echo of "Grettir the Strong," which my father had read to me in childhood, and finished with better heart my "Wanderings of Oisin," and began after ridding my style of romantic colour "The Countess Cathleen." I saw that our people did not read, but that they listened patiently (how many long political speeches have they listened to?) and saw that there must be a theatre, and if I could find the right musicians, words set to music. I foresaw a great deal that we are doing now, though never the appet.i.te of our new middle-cla.s.s for "realism," nor the greatness of the opposition, nor the slowness of the victory. Davis had done so much in the four years of his working life, I had thought all needful pamphleteering and speech-making could be run through at the day's end, not knowing that taste is so much more deeply rooted than opinion that even if one had school and newspaper to help, one could scarcely stir it under two generations. Then too, bred up in a studio where all things are discussed and where I had even been told that indiscretion and energy are inseparable, I knew nothing of the conservatism or of the suspicions of piety. I had planned a drama like that of Greece, and romances that were, it may be, half Hugo and half de la Motte Fouque, to bring into the town the memories and visions of the country and to spread everywhere the history and legends of mediaeval Ireland and to fill Ireland once more with sacred places. I even planned out, and in some detail, (for those mysterious lights and voices were never long forgotten,) another Samothrace, a new Eleusis. I believed, so great was my faith, or so deceptive the precedent of Young Ireland, that I should find men of genius everywhere. I had not the conviction, as it may seem, that a people can be compelled to write what one pleases, for that could but end in rhetoric or in some educational movement but believed I had divined the soul of the people and had set my shoes upon a road that would be crowded presently.

x.x.x

Someone at the Young Ireland Society gave me a newspaper that I might read some article or letter. I began idly reading verses describing the sh.o.r.e of Ireland as seen by a returning, dying emigrant. My eyes filled with tears and yet I knew the verses were badly written--vague, abstract words such as one finds in a newspaper. I looked at the end and saw the name of some political exile who had died but a few days after his return to Ireland. They had moved me because they contained the actual thoughts of a man at a pa.s.sionate moment of life, and when I met my father I was full of the discovery. We should write out our own thoughts in as nearly as possible the language we thought them in, as though in a letter to an intimate friend. We should not disguise them in any way; for our lives give them force as the lives of people in plays give force to their words.

Personal utterance, which had almost ceased in English literature, could be as fine an escape from rhetoric and abstraction as drama itself. My father was indignant, almost violent, and would hear of nothing but drama.

"Personal utterance was only egotism." I knew it was not, but as yet did not know how to explain the difference. I tried from that on to write out of my emotions exactly as they came to me in life, not changing them to make them more beautiful, and to rid my syntax of all inversions and my vocabulary of literary words, and that made it hard to write at all. It meant rejecting the words or the constructions that had been used over and over because they flow most easily into rhyme and measure. Then, too, how hard it was to be sincere, not to make the emotion more beautiful and more violent or the circ.u.mstance more romantic. "If I can be sincere and make my language natural, and without becoming discursive, like a novelist, and so indiscreet and prosaic," I said to myself, "I shall, if good luck or bad luck make my life interesting, be a great poet; for it will be no longer a matter of literature at all." Yet when I re-read those early poems which gave me so much trouble, I find little but romantic convention, unconscious drama. It is so many years before one can believe enough in what one feels even to know what the feeling is.

x.x.xI

Perhaps a year before we returned to London, a Catholic friend brought me to a spiritualistic seance at the house of a young man who had been lately arrested under a suspicion of Fenianism, but had been released for lack of evidence. He and his friends had been sitting weekly about a table in the hope of spiritual manifestation and one had developed mediumship. A drawer full of books had leaped out of the table when no one was touching it, a picture had moved upon the wall. There were some half dozen of us, and our host began by making pa.s.ses until the medium fell asleep sitting upright in his chair. Then the lights were turned out, and we sat waiting in the dim light of a fire. Presently my shoulders began to twitch and my hands. I could easily have stopped them, but I had never heard of such a thing and I was curious. After a few minutes the movement became violent and I stopped it. I sat motionless for a while and then my whole body moved like a suddenly unrolled watch-spring, and I was thrown backward on the wall. I again stilled the movement and sat at the table. Everybody began to say I was a medium, and that if I would not resist some wonderful thing would happen. I remembered that my father had told me that Balzac had once desired to take opium for the experience sake, but would not because he dreaded the surrender of his will. We were now holding each other's hands and presently my right hand banged the knuckles of the woman next to me upon the table. She laughed, and the medium, speaking for the first time, and with difficulty, out of his mesmeric sleep, said, "tell her there is great danger." He stood up and began walking round me, making movements with his hands as though he were pushing something away. I was now struggling vainly with this force which compelled me to movements I had not willed, and my movements had become so violent that the table was broken. I tried to pray, and because I could not remember a prayer, repeated in a loud voice

Of Man's first disobedience and the fruit Of that forbidden tree whose mortal taste Brought death into the world and all our woe...

Sing, heavenly muse.

My Catholic friend had left the table and was saying a Pater Noster and Ave Maria in the corner. Presently all became still and so dark that I could not see anybody. I described it to somebody next day as like going out of a noisy political meeting on to a quiet country road. I said to myself, "I am now in a trance but I no longer have any desire to resist."

But when I turned my eyes to the fireplace I could see a faint gleam of light, so I thought "no, I am not in a trance." Then I saw shapes faintly appearing in the darkness & thought, "they are spirits;" but they were only the spiritualists and my friend at her prayers. The medium said in a faint voice, "we are through the bad spirits." I said, "will they ever come again, do you think?" and he said, "no, never again, I think," and in my boyish vanity I thought it was I who had banished them. For years afterwards I would not go to a seance or turn a table and would often ask myself what was that violent impulse that had run through my nerves? was it a part of myself--something always to be a danger perhaps; or had it come from without, as it seemed?

x.x.xII

I had published my first book of poems by subscription, O'Leary finding many subscribers, and a book of stories, when I heard that my grandmother was dead and went to Sligo for the funeral. She had asked to see me but by some mistake I was not sent for. She had heard that I was much about with a beautiful, admired woman and feared that I did not speak of marriage because I was poor, and wanted to say to me "women care nothing about money." My grandfather was dying also and only survived her a few weeks. I went to see him and wondered at his handsome face now sickness had refined it, and noticed that he foretold the changes in the weather by indications of the light and of the temperature that could not have told me anything. As I sat there my old childish fear returned and I was glad to get away. I stayed with my uncle whose house was opposite where my grandfather lived, and walking home with him one day we met the doctor.

The doctor said there was no hope and that my grandfather should be told, but my uncle would not allow it. He said "it would make a man mad to know he was dying." In vain the doctor pleaded that he had never known a man not made calmer by the knowledge. I listened sad and angry, but my uncle always took a low view of human nature, his very tolerance which was exceedingly great came from his hoping nothing of anybody. Before he had given way my grandfather lifted up his arms and cried out "there she is,"

and fell backward dead. Before he was dead, old servants of that house where there had never been noise or disorder began their small pilferings, and after his death there was a quarrel over the disposition of certain mantle-piece ornaments of no value.

x.x.xIII

For some months now I have lived with my own youth and childhood, not always writing indeed but thinking of it almost every day, and I am sorrowful and disturbed. It is not that I have accomplished too few of my plans, for I am not ambitious; but when I think of all the books I have read, and of the wise words I have heard spoken, and of the anxiety I have given to parents and grandparents, and of the hopes that I have had, all life weighed in the scales of my own life seems to me a preparation for something that never happens.