by W. B. Yeats
Yet, even apart from Beardsley, we were a sufficiently distinguished body: Max Beerbohm, Bernard Shaw, Ernest Dowson, Lionel Johnson, Arthur Symons, Charles Conder, Charles Shannon, Havelock Ellis, Selwyn Image, Joseph Conrad; but nothing counted but the one hated name. I think that had we been challenged we might have argued something after this fashion: — “Science through much ridicule and some persecution has won its right to explore whatever passes before its corporeal eye, and merely because it passes: to set as it were upon an equality the beetle and the whale though Ben Jonson could find no justification for the entomologist in The New Inn, but that he had been crossed in love. Literature now demands the same right of exploration of all that passes before the mind’s eyes, and merely because it passes.” Not a complete defence, for it substitutes a spiritual for a physical objective, but sufficient it may be for the moment, and to settle our place in the historical process.
The critic might well reply that certain of my generation delighted in writing with an unscientific partiality for subjects long forbidden. Yet is it not most important to explore especially what has been long forbidden, and to do this not only “with the highest moral purpose,” like the followers of Ibsen, but gaily, out of sheer mischief, or sheer delight in that play of the mind. Donne could be as metaphysical as he pleased, and yet never seemed unhuman and hysterical as Shelley often does, because he could be as physical as he pleased; and besides who will thirst for the metaphysical, who have a parched tongue, if we cannot recover the Vision of Evil?
I have felt in certain early works of my own which I have long abandoned, and here and there in the work of others of my generation, a slight, sentimental sensuality which is disagreeable, and doesn’t exist in the work of Donne, let us say, because he, being permitted to say what he pleased, was never tempted to linger, or rather to pretend that we can linger, between spirit and sense. How often had I heard men of my time talk of the meeting of spirit and sense, yet there is no meeting but only change upon the instant, and it is by the perception of a change like the sudden “blacking out” of the lights of the stage, that passion creates its most violent sensation.
XIV
Dowson was now at Dieppe, now at a Normandy village. Wilde, too, was at Dieppe; and Symons, Beardsley, and others would cross and recross, returning with many tales, and there were letters and telegrams. Dowson wrote a protest against some friend’s too vivid essay upon the disorder of his life, and explained that in reality he was living a life of industry in a little country village; but before the letter arrived that friend received a wire, “arrested, sell watch and send proceeds.” Dowson’s watch had been left in London — and then another wire, “Am free.” Dowson, ran the tale as I heard it ten years after, had got drunk and fought the baker, and a deputation of villagers had gone to the magistrate and pointed out that Monsieur Dowson was one of the most illustrious of English poets. “Quite right to remind me,” said the magistrate, “I will imprison the baker.”
A Rhymer had seen Dowson at some cafe in Dieppe with a particularly common harlot, and as he passed, Dowson, who was half drunk, caught him by the sleeve and whispered, “She writes poetry — it is like Browning and Mrs Browning.” Then there came a wonderful tale, repeated by Dowson himself, whether by word of mouth or by letter I do not remember. Wilde has arrived in Dieppe, and Dowson presses upon him the necessity of acquiring “a more wholesome taste.” They empty their pockets on to the café table, and though there is not much, there is enough if both heaps are put into one. Meanwhile the news has spread, and they set out accompanied by a cheering crowd. Arrived at their destination, Dowson and the crowd remain outside, and presently Wilde returns. He says in a low voice to Dowson, “The first these ten years, and it will be the last. It was like cold mutton” — always, as Henley had said, “a scholar and a gentleman,” he no doubt remembered the sense in which the Elizabethan dramatists used the words “Cold mutton” — and then aloud so that the crowd may hear him, “But tell it in England, for it will entirely restore my character.”
XV
When the first few numbers of The Savoy had been published, the contributors and the publisher gave themselves a supper, and Symons explained that certain among us were invited afterwards to the publisher’s house, and if I went there that once I need never go again. I considered the publisher a scandalous person, and had refused to meet him; we were all agreed as to his character, and only differed as to the distance that should lie between him and us. I had just received two letters, one from T. W. Rolleston protesting with all the conventional moral earnestness of an article in The Spectator newspaper, against my writing for such a magazine; and one from A. E. denouncing that magazine, which he called the “Organ of the Incubi and the Succubi,” with the intensity of a personal conviction. I had forgotten that Arthur Symons had borrowed the letters until as we stood about the supper table waiting for the signal to be seated, I heard the infuriated voice of the publisher shouting, “Give me the letter, give me the letter, I will prosecute that man,” and I saw Symons waving Rolleston’s letter just out of reach. Then Symons folded it up and put it in his pocket, and began to read out A. E. and the publisher was silent, and I saw Beardsley listening. Presently Beardsley came to me and said, “Yeats, I am going to surprise you very much. I think your friend is right. All my life I have been fascinated by the spiritual life — when a child I saw a vision of a Bleeding Christ over the mantelpiece — but after all to do one’s work when there are other things one wants to do so much more, is a kind of religion.”
Something, I forget what, delayed me a few minutes after the supper was over, and when I arrived at our publisher’s I found Beardsley propped up on a chair in the middle of the room, grey and exhausted, and as I came in he left the chair and went into another room to spit blood, but returned immediately. Our publisher, perspiration pouring from his face, was turning the handle of a hurdy gurdy piano — it worked by electricity, I was told, when the company did not cut off the supply — and very plainly had had enough of it, but Beardsley pressed him to labour on, “The tone is so beautiful,” “It gives me such deep pleasure,” etc., etc. It was his method of keeping our publisher at a distance.
Another image competes with that image in my memory. Beardsley has arrived at Fountain Court a little after breakfast with a young woman who belongs to our publisher’s circle and certainly not to ours, and is called “twopence coloured,” or is it “penny plain.” He is a little drunk and his mind has been running upon his dismissal from The Yellow Book, for he puts his hand upon the wall and stares into a mirror. He mutters, “Yes, yes. I look like a Sodomite,” which he certainly did not. “But no, I am not that,” and then begins railing, against his ancestors, accusing them of that and this, back to and including the great Pitt, from whom he declares himself descended.
XVI
I can no more justify my convictions in these brief chapters, where I touch on fundamental things, than Shakespeare could justify within the limits of a sonnet, his conviction that the soul of the wide world dreams of things to come; and yet as I have set out to describe nature as I see it, I must not only describe events but those patterns into which they fall, when I am the looker-on. A French miracle-working priest once said to Maud Gonne and myself and to an English Catholic who had come with us, that a certain holy woman had been the “victim” for his village, and that another holy woman who had been “victim” for all France, had given him her Crucifix, because he, too, was doomed to become a “victim.”
French psychical research has offered evidence to support the historical proofs that such saints as Lydwine of Schiedam, whose life suggested to Paul Claudel his L’Annonce faite à Marie, did really cure disease by taking it upon themselves. As disease was considered the consequence of sin, to take it upon themselves was to copy Christ. All my proof that mind flows into mind, and that we cannot separate mind and body, drives me to accept the thought of victimage in many complex forms, and I ask myself if I cannot so explain the st
range, precocious genius of Beardsley. He was in my Lunar metaphor a man of the thirteenth Phase, his nature on the edge of Unity of Being, the understanding of that Unity by the intellect his one overmastering purpose; whereas Lydwine de Schiedam and her like, being of the saints, are at the seven and twentieth Phase, and seek a unity with a life beyond individual being; and so being all subjective he would take upon himself not the consequences, but the knowledge of sin. I surrender myself to the wild thought that by so doing he enabled persons who had never heard his name, to recover innocence. I have so often, too, practised meditations, or experienced dreams, where the meditations or dreams of two or three persons contrast and complement one another, in so far as those persons are in themselves complementary or contrasting, that I am convinced that it is precisely from the saint or potential saint that he would gather this knowledge. I see in his fat women and shadowy, pathetic girls, his horrible children, half child, half embryo, in all the lascivious monstrous imagery of the privately published designs, the phantasms that from the beginning have defied the scourge and the hair shirt. I once said to him half seriously, “Beardsley, I was defending you last night in the only way in which it is possible to defend you, by saying that all you draw is inspired by rage against iniquity,” and he answered, “If it were so inspired the work would be in no way different,” meaning, as I think, that he drew with such sincerity that no change of motive could change the image.
I know that some turn of disease had begun to parade erotic images before his eyes, and I do not doubt that he drew these images. “I make a blot upon the paper,” he said to me; “And I begin to shove the ink about and something comes.” But I was wrong to say that he drew these things in rage against iniquity, for to know that rage he must needs be objective, concerned with other people, with the Church or the Divinity, with something outside his own head, and responsible not for the knowledge but for the consequence of sin. His preparation had been the exhaustion of sin in act, while the preparation of the Saint is the exhaustion of his pride, and instead of the Saint’s humility, he had come to see the images of the mind in a kind of frozen passion, the virginity of the intellect.
Does not all art come when a nature, that never ceases to judge itself, exhausts personal emotion in action or desire so completely that something impersonal, something that has nothing to do with action or desire, suddenly starts into its place, something which is as unforeseen, as completely organized, even as unique, as the images that pass before the mind between sleeping and waking.
But all art is not victimage; and much of the hatred of the art of Beardsley came from the fact that victimage, though familiar under another name to French criticism since the time of Baudelaire, was not known in England. He pictures almost always disillusion, and apart from those privately published drawings which he tried upon his deathbed to have destroyed, there is no representation of desire. Even the beautiful women are exaggerated into doll-like prettiness by a spirit of irony, or are poignant with a thwarted or corrupted innocence. I see his art with more understanding now, than when he lived, for in 1895 or 1896, I was in despair at the new breath of comedy that had begun to wither the beauty that I loved, just when that beauty seemed about to unite itself to mystery. I said to him once, “You have never done anything to equal your Salome with the head of John the Baptist.” I think, that for the moment he was sincere when he replied, “Yes, yes; but beauty is so difficult.” It was for the moment only, for as the popular rage increased and his own disease increased, he became more and more violent in his satire, or created out of a spirit of mockery a form of beauty where his powerful logical intellect eliminated every outline that suggested meditation or even satisfied passion.
The distinction between the Image, between the apparition as it were, and the personal action and desire, took a new form at the approach of death. He made two or three charming and blasphemous designs; I think especially of a Madonna and Child, where the Child has a foolish, doll-like face, and an elaborate modern baby’s dress; and of a St. Rose of Lima in an expensive gown decorated with roses, ascending to Heaven upon the bosom of the Madonna, her face enraptured with love, but with that form of it which is least associated with sanctity. I think that his conversion to Catholicism was sincere, but that so much of impulse as could exhaust itself in prayer and ceremony, in formal action and desire, found itself mocked by the antithetical image; and yet I am perhaps mistaken, perhaps it was merely his recognition that historical Christianity had dwindled to a box of toys, and that it might be amusing to empty the whole box on to the counterpane.
XVII
I had been a good deal in Paris, though never very long at any time, my later visits with a member of the Rhymer’s Club whose curiosity or emotion was roused by every pretty girl. He treated me with a now admiring, now mocking wonder, because being in love, and in no way lucky in that love, I had grown exceedingly puritanical so far as my immediate neighbourhood was concerned. One night, close to the Luxembourg, a strange young woman in bicycling costume, came out of a side street, threw one arm about his neck, walked beside us in perfect silence for a hundred yards or so, and then darted up another side street. He had a red and white complexion and fair hair, but how she discovered that in the dark I could not understand. I became angry and reproachful, but he defended himself by saying, “You never meet a stray cat without caressing it: I have similar instincts.” Presently we found ourselves at some Café — the Café D’Harcourt, I think — and when I looked up from my English newspaper, I found myself surrounded with painted ladies and saw that he was taking vengeance. I could not have carried on a conversation in French, but I was able to say, “That gentleman over there has never refused wine or coffee to any lady,” and in a little they had all settled about him like greedy pigeons.
I had put my ideal of those years, an ideal that passed away with youth, into my description of Proud Costello. “He was of those ascetics of passion, who keep their hearts pure for love or for hatred, as other men for God, for Mary and for the Saints.” My friend was not interested in passion. A woman drew him to her by some romantic singularity in her beauty or her circumstance, and drew him the more if the curiosity she aroused were half intellectual. A little after the time I write of, throwing himself into my chair after some visit to a music-hall or hippodrome, he began, “O, Yeats, I was never in love with a serpent-charmer before.” He was objective. For him “the visible world existed” as he was fond of quoting, and I suspect him of a Moon that had entered its fourth quarter.
XVIII
At first I used to stay with Macgregor Mathers and his gracious young wife near the Champ de Mars, or in the Rue Mozart, but later by myself in a student’s hotel in the Latin quarter, and I cannot remember always where I stayed when this or that event took place. Macgregor Mathers, or Macgregor, for he had now shed the “Mathers,” would come down to breakfast one day with his Horace, the next day with his Macpherson’s Ossian, and read out fragments during breakfast, considering both books of equal authenticity. Once when I questioned that of Ossian, he got into a rage — what right had I to take sides with the English enemy — and I found that for him the eighteenth century controversy still raged. At night he would dress himself in Highland dress, and dance the sword dance, and his mind brooded upon the ramifications of clans and tartans. Yet I have at moments doubted whether he had seen the Highlands, or even, until invited there by some White Rose Society, Scotland itself. Every Sunday he gave to the evocation of Spirits, and I noted that upon that day he would spit blood. That did not matter, he said, because it came from his head, not his lungs; what ailed him I do not know, but I think that he lived under some great strain, and presently I noted that he was drinking neat brandy, not to drunkenness, but to detriment of mind and body.
He began to foresee changes in the world, announcing in 1893 or 1894, the imminence of immense wars, and was it in 1895 or 1896 that he learned ambulance work, and made others learn it? He had a sabre wound on his wrist — or perhap
s his forehead, for my memory is not clear — got in some student riot that he had mistaken for the beginning of war. It may have been some talk of his that made me write the poem that begins:
“The dews drop slowly and dreams gather;
unknown spears
Suddenly hurtle before my dream awakened eyes,
And then the clash of fallen horsemen and the cries
Of unknown perishing armies beat about my ears.”
War was to bring, or be brought by, anarchy, but that would be a passing stage, he declared, for his dreams were all Napoleonic. He certainly foresaw some great role that he could play, had made himself an acknowledged master of the war-game, and for a time taught it to French officers for his living. He was to die of melancholia, and was perhaps already mad at certain moments or upon certain topics, though he did not make upon me that impression in those early days, being generous, gay, and affable. I have seen none that lacked philosophy and trod Hodos Camelionis come to good there; and he lacked it but for a vague affirmation, that he would have his friends affirm also, each for himself, “There is no part of me that is not of the Gods.” Once, when he had told me that he met his Teachers in some great crowd, and only knew that they were phantoms by a shock that was like an electric shock to his heart, I asked him how he knew that he was not deceived or hallucinated. He said, “I had been visited by one of them the other night, and I followed him out, and followed him down that little lane to the right. Presently I fell over the milk boy, and the milk boy got in a rage because he said that not only I but the man in front had fallen over him.” He like all that I have known, who have given themselves up to images, and to the murmuring of images, thought that when he had proved that an image could act independently of his mind, he had proved also that neither it, nor what it had murmured, had originated there. Yet had I need of proof to the contrary, I had it while under his roof. I was eager for news of the Spanish-American war, and went to the Rue Mozart before breakfast to buy a New York Herald. As I went out past the young Normandy servant who was laying breakfast, I was telling myself some schoolboy romance, and had just reached a place where I carried my arm in a sling after some remarkable escape. I bought my paper and returned, to find Macgregor on the doorstep. “Why, you are all right,” he said, “What did the Bonne mean by telling me that you had hurt your arm and carried it in a sling.”
