by W. B. Yeats
“That taught a school
Of dolts to smooth, inlay, and clip, and fit
Till, like the certain wands of Jacob’s wit,
Their verses tallied.”
Another fanaticism delayed my friendship with two men, who are now my friends and in certain matters my chief instructors. Somebody, probably Lionel Johnson, brought me to the studio of Charles Ricketts and Charles Shannon, certainly heirs of the great generation, and the first thing I saw was a Shannon picture of a lady and child, arrayed in lace silk and satin, suggesting that hated century. My eyes were full of some more mythological mother and child and I would have none of it and I told Shannon that he had not painted a mother and child, but elegant people expecting visitors and I thought that a great reproach. Somebody writing in The Germ had said that a picture of a pheasant and an apple was merely a picture of something to eat and I was so angry with the indifference to subject, which was the commonplace of all art criticism since Bastien-Lepage, that I could at times see nothing else but subject. I thought that, though it might not matter to the man himself whether he loved a white woman or a black, a female pickpocket or a regular communicant of the Church of England, if only he loved strongly, it certainly did matter to his relations and even under some circumstances to his whole neighbourhood. Sometimes indeed, like some father in Molière, I ignored the lover’s feelings altogether and even refused to admit that a trace of the devil, perhaps a trace of colour, may lend piquancy, especially if the connection be not permanent.
Among these men, of whom so many of the greatest talents were to live such passionate lives and die such tragic deaths, one serene man, T. W. Rolleston, seemed always out of place; it was I brought him there, intending to set him to some work in Ireland later on. I have known young Dublin working men slip out of their workshop to see the second Thomas Davis passing by, and even remember a conspiracy, by some three or four, to make him “the leader of the Irish race at home and abroad,” and all because he had regular features; and when all is said Alexander the Great and Alcibiades were personable men, and the Founder of the Christian religion was the only man who was neither a little too tall nor a little too short, but exactly six feet high. We in Ireland thought as do the plays and ballads, not understanding that, from the first moment wherein nature foresaw the birth of Bastien-Lepage, she has only granted great creative power to men whose faces are contorted with extravagance or curiosity, or dulled with some protecting stupidity.
I had now met all those who were to make the ‘nineties of the last century tragic in the history of literature, but as yet we were all seemingly equal, whether in talent or in luck, and scarce even personalties to one another. I remember saying one night at the Cheshire Cheese, when more poets than usual had come, “None of us can say who will succeed, or even who has or has not talent. The only thing certain about us is that we are too many.”
XVIII
I have described what image — always opposite to the natural self or the natural world — Wilde, Henley, Morris, copied or tried to copy, but I have not said if I found an image for myself. I know very little about myself and much less of that anti-self: probably the woman who cooks my dinner or the woman who sweeps out my study knows more than I. It is perhaps because nature made me a gregarious man, going hither and thither looking for conversation, and ready to deny from fear or favour his dearest conviction, that I love proud and lonely things. When I was a child and went daily to the sexton’s daughter for writing lessons, I found one poem in her School Reader that delighted me beyond all others: a fragment of some metrical translation from Aristophanes wherein the birds sing scorn upon mankind. In later years my mind gave itself to gregarious Shelley’s dream of a young man, his hair blanched with sorrow, studying philosophy in some lonely tower, or of his old man, master of all human knowledge, hidden from human sight in some shell-strewn cavern on the Mediterranean shore. One passage above all ran perpetually in my ears —
“Some feign that he is Enoch: others dream
He was pre-Adamite, and has survived
Cycles of generation and of ruin.
The sage, in truth, by dreadful abstinence,
And conquering penance of the mutinous flesh,
Deep contemplation and unwearied study,
In years outstretched beyond the date of man,
May have attained to sovereignty and science
Over those strong and secret things and thoughts
Which others fear and know not.
Mahmud. I would talk
With this old Jew.
Hassan. Thy will is even now
Made known to him where he dwells in a sea-cavern
‘Mid the Demonesi, less accessible
Than thou or God! He who would question him
Must sail alone at sunset where the stream
Of ocean sleeps around those foamless isles,
When the young moon is westering as now,
And evening airs wander upon the wave;
And, when the pines of that bee-pasturing isle,
Green Erebinthus, quench the fiery shadow
Of his gilt prow within the sapphire water,
Then must the lonely helmsman cry aloud
‘Ahasuerus!’ and the caverns round
Will answer ‘Ahasuerus!’ If his prayer
Be granted, a faint meteor will arise,
Lighting him over Marmora; and a wind
Will rush out of the sighing pine-forest,
And with the wind a storm of harmony
Unutterably sweet, and pilot him
Through the soft twilight to the Bosphorus:
Thence, at the hour and place and circumstance
Fit for the matter of their conference,
The Jew appears. Few dare, and few who dare
Win the desired communion.”
Already in Dublin, I had been attracted to the Theosophists because they had affirmed the real existence of the Jew, or of his like, and, apart from whatever might have been imagined by Huxley, Tyndall, Carolus Duran, and Bastien-Lepage, I saw nothing against his reality. Presently having heard that Madame Blavatsky had arrived from France, or from India, I thought it time to look the matter up. Certainly if wisdom existed anywhere in the world it must be in some such lonely mind admitting no duty to us, communing with God only, conceding nothing from fear or favour. Have not all peoples, while bound together in a single mind and taste, believed that such men existed and paid them that honour, or paid it to their mere shadow, which they have refused to philanthropists and to men of learning.
XIX
I found Madame Blavatsky in a little house at Norwood, with but, as she said, three followers left — the Society of Psychical Research had just reported on her Indian phenomena — and as one of the three followers sat in an outer room to keep out undesirable visitors, I was kept a long time kicking my heels. Presently I was admitted and found an old woman in a plain loose dark dress: a sort of old Irish peasant woman with an air of humour and audacious power. I was still kept waiting, for she was deep in conversation with a woman visitor. I strayed through folding doors into the next room and stood, in sheer idleness of mind, looking at a cuckoo clock. It was certainly stopped, for the weights were off and lying upon the ground, and yet, as I stood there the cuckoo came out and cuckooed at me. I interrupted Madame Blavatsky to say, “Your clock has hooted me.” “It oftens hoots at a stranger,” she replied. “Is there a spirit in it?” I said. “I do not know,” she said, “I should have to be alone to know what is in it.” I went back to the clock and began examining it and heard her say: “Do not break my clock.” I wondered if there was some hidden mechanism and I should have been put out, I suppose, had I found any, though Henley had said to me, “Of course she gets up fraudulent miracles, but a person of genius has to do something; Sarah Bernhardt sleeps in her coffin.” Presently the visitor went away and Madame Blavatsky explained that she was a propagandist for women’s rights who had called to find out “why men were
so bad.” “What explanation did you give her?” I said. “That men were born bad, but women made themselves so,” and then she explained that I had been kept waiting because she had mistaken me for some man, whose name resembled mine and who wanted to persuade her of the flatness of the earth.
When I next saw her she had moved into a house at Holland Park, and some time must have passed — probably I had been in Sligo where I returned constantly for long visits — for she was surrounded by followers. She sat nightly before a little table covered with green baize and on this green baize she scribbled constantly with a piece of white chalk. She would scribble symbols, sometimes humorously explained, and sometimes unintelligible figures, but the chalk was intended to mark down her score when she played patience. One saw in the next room a large table where every night her followers and guests, often a great number, sat down to their vegetable meal, while she encouraged or mocked through the folding doors. A great passionate nature, a sort of female Dr Johnson, impressive I think to every man or woman who had themselves any richness, she seemed impatient of the formalism of the shrill abstract idealism of those about her, and this impatience broke out in railing and many nicknames: “O you are a flap-doodle, but then you are a theosophist and a brother.” The most devout and learned of all her followers said to me, “H. P. B. has just told me that there is another globe stuck on to this at the north pole, so that the earth has really a shape something like a dumb-bell.” I said, for I knew that her imagination contained all the folklore of the world, “That must be some piece of Eastern mythology.” “O no it is not,” he said, “of that I am certain, and there must be something in it or she would not have said it.” Her mockery was not kept for her followers alone, and her voice would become harsh, and her mockery lose fantasy and humour, when she spoke of what seemed to her scientific materialism. Once I saw this antagonism, guided by some kind of telepathic divination, take a form of brutal fantasy. I brought a very able Dublin woman to see her and this woman had a brother, a physiologist whose reputation, though known to specialists alone, was European, and because of this brother a family pride in everything scientific and modern. The Dublin woman scarcely opened her mouth the whole evening and her name was certainly unknown to Madame Blavatsky, yet I saw at once in that wrinkled old face bent over the cards, and the only time I ever saw it there, a personal hostility, the dislike of one woman for another. Madame Blavatsky seemed to bundle herself up, becoming all primeval peasant, and began complaining of her ailments, more especially of her bad leg. But of late her master — her “old Jew,” her “Ahasuerus” — cured it, or set it on the way to be cured. “I was sitting here in my chair,” said she, “when the master came in and brought something with him which he put over my knee, something warm which enclosed my knee — it was a live dog which he had cut open.” I recognized a cure used sometimes in mediaeval medicine. She had two masters and their portraits, ideal Indian heads, painted by some most incompetent artist, stood upon either side of the folding doors. One night when talk was impersonal and general, I sat gazing through the folding doors into the dimly lighted dining room beyond. I noticed a curious red light shining upon a picture and got up to see where the red light came from. It was the picture of an Indian and as I came near it slowly vanished. When I returned to my seat, Madame Blavatsky said, “What did you see?” “A picture,” I said. “Tell it to go away.” “It is already gone.” “So much the better,” she said, “I was afraid it was mediumship. But it is only clairvoyance.” “What is the difference?” “If it had been mediumship, it would have stayed in spite of you. Beware of mediumship; it is a kind of madness; I know for I have been through it.”
I found her almost always full of gaiety that, unlike the occasional joking of those about her, was illogical and incalculable and yet always kindly and tolerant. I had called one evening to find her absent but expected every moment. She had been somewhere at the seaside for her health and arrived with a little suite of followers. She sat down at once in her big chair, and began unfolding a brown paper parcel while all looked on full of curiosity. It contained a large family Bible. “This is a present for my maid,” she said. “What a Bible and not even annotated!” said some shocked voice. “Well, my children,” was the answer, “what is the good of giving lemons to those who want oranges?” When I first began to frequent her house, as I soon did very constantly, I noticed a handsome clever woman of the world there, who seemed certainly very much out of place, penitent though she thought herself. Presently there was much scandal and gossip for the penitent was plainly entangled with two young men, who were expected to grow into ascetic sages. The scandal was so great that Madame Blavatsky had to call the penitent before her and to speak after this fashion, “We think that it is necessary to crush the animal nature; you should live in chastity in act and thought. Initiation is granted only to those who are entirely chaste,” and so it ran on for some time. However, after some minutes in that vehement style, the penitent standing crushed and shamed before her, she had wound up, “I cannot permit you more than one.” She was quite sincere but thought that nothing mattered but what happened in the mind, and that if we could not master the mind our actions were of little importance. One young man filled her with exasperation for she thought that his settled gloom came from his chastity. I had known him in Dublin where he had been accustomed to interrupt long periods of asceticism, in which he would eat vegetables and drink water, with brief outbreaks of what he considered the devil. After an outbreak he would for a few hours dazzle the imagination of the members of the local theosophical society with poetical rhapsodies about harlots and street lamps, and then sink into weeks of melancholy. A fellow-theosophist once found him hanging from the windowpole, but cut him down in the nick of time. I said to the man who cut him down, “What did you say to each other?” He said, “We spent the night telling comic stories and laughing a great deal.” This man, torn between sensuality and visionary ambition, was now the most devout of all, and told me that in the middle of the night he could often hear the ringing of the little “astral bell” whereby Madame Blavatsky’s master called her attention, and that, although it was a silvery low tone, it made the whole house shake. Another night I found him waiting in the hall to show in those who had right of entrance, on some night when the discussion was private, and as I passed he whispered into my ear, “Madame Blavatsky is perhaps not a real woman at all. They say that her dead body was found many years ago upon some Russian battlefield.” She had two dominant moods, both of extreme activity, one calm and philosophic, and this was the mood always on that night in the week when she answered questions upon her system, and as I look back after thirty years I often ask myself, “Was her speech automatic? Was she a trance medium, or in some similar state, one night in every week?” In the other mood she was full of fantasy and inconsequent raillery. “That is the Greek Church, a triangle like all true religion,” I recall her saying, as she chalked out a triangle on the green baize, and then as she made it disappear in meaningless scribbles, “it spread out and became a bramble bush like the Church of Rome.” Then rubbing it all out except one straight line, “Now they have lopped off the branches and turned it into a broomstick and that is protestantism.” And so it was night after night always varied and unforeseen. I have observed a like sudden extreme change in others, half whose thought was supernatural and Lawrence Oliphant records somewhere or other like observations. I can remember only once finding her in a mood of reverie, something had happened to damp her spirits, some attack upon her movement, or upon herself. She spoke of Balzac, whom she had seen but once, of Alfred de Musset, whom she had known well enough to dislike for his morbidity, and George Sand, whom she had known so well that they had dabbled in magic together of which “neither knew anything at all” in those days; and she ran on, as if there was nobody there to overhear her, “I used to wonder at and pity the people who sell their souls to the devil, but now I only pity them. They do it to have somebody on their side,” and added to
that, after some words I have forgotten, “I write, write, write as the Wandering Jew walks, walks, walks.”
Besides the devotees, who came to listen and to turn every doctrine into a new sanction for the puritanical convictions of their Victorian childhood, cranks came from half Europe and from all America, and they came that they might talk. One American said to me, “She has become the most famous woman in the world by sitting in a big chair and permitting us to talk.” They talked and she played patience, and totted up her score on the green baize, and generally seemed to listen, but sometimes she would listen no more. There was a woman who talked perpetually of “the divine spark” within her, until Madame Blavatsky stopped her with — “Yes, my dear, you have a divine spark within you and if you are not very careful you will hear it snore.” A certain Salvation Army captain probably pleased her, for if vociferous and loud of voice, he had much animation. He had known hardship and spoke of his visions while starving in the streets and he was still perhaps a little light in the head. I wondered what he could preach to ignorant men, his head ablaze with wild mysticism, till I met a man who had heard him talking near Covent Garden to some crowd in the street. “My friends,” he was saying, “you have the kingdom of heaven within you and it would take a pretty big pill to get that out.”
