FullReads

The divisions in the arts are almost all in the first instance technical, and the great schools of drama have been divided from one another by the form or the metal of their mirror, by the check chosen for the rapidity of dialogue. Synge found the check that suited his temperament in an elaboration of the dialects of Kerry and Aran. The cadence is long and meditative, as befits the thought of men who are much alone, and who when they meet in one another’s houses–as their way is at the day’s end–listen patiently, each man speaking in turn and for some little time, and taking pleasure in the vaguer meaning of the words and in their sound. Their thought, when not merely practical, is as full of traditional wisdom and extravagant pictures as that of some Aeschylean chorus, and no matter what the topic is, it is as though the present were held at arms length. It is the reverse of rhetoric, for the speaker serves his own delight, though doubtless he would tell you that like Raftery’s whiskey- drinking it was but for the company’s sake. A medicinal manner of speech too, for it could not even express, so little abstract it is and so rammed with life, those worn generalizations of national propaganda. ‘I’ll be telling you the finest story you’d hear any place from Dundalk to Ballinacree with great queens in it, making themselves matches from the start to the end, and they with shiny silks on them … I’ve a grand story of the great queens of Ireland, with white necks on them the like of Sarah Casey, and fine arms would hit you a slap…. What good am I this night, God help me? What good are the grand stories I have when it’s few would listen to an old woman, few but a girl maybe would be in great fear the time her hour was come, or a little child wouldn’t be sleeping with the hunger on a cold night.’ That has the flavour of Homer, of the Bible, of Villon, while Cervantes would have thought it sweet in the mouth though not his food. This use of Irish dialect for noble purpose by Synge, and by Lady Gregory, who had it already in her Cuchulain of Muirthemne, and by Dr. Hyde in those first translations he has not equalled since, has done much for National dignity. When I was a boy I was often troubled and sorrowful because Scottish dialect was capable of noble use, but the Irish of obvious roystering humour only; and this error fixed on my imagination by so many novelists and rhymers made me listen badly. Synge wrote down words and phrases wherever he went, and with that knowledge of Irish which made all our country idioms easy to his hand, found it so rich a thing, that he had begun translating into it fragments of the great literatures of the world, and had planned a complete version of the Imitation of Christ. It gave him imaginative richness and yet left to him the sting and tang of reality. How vivid in his translation from Villon are those ‘eyes with a big gay look out of them would bring folly from a great scholar.’ More vivid surely than anything in Swinburne’s version, and how noble those words which are yet simple country speech, in which his Petrarch mourns that death came upon Laura just as time was making chastity easy, and the day come when ‘lovers may sit together and say out all things arc in their hearts,’ and ‘my sweet enemy was making a start, little by little, to give over her great wariness, the way she was wringing a sweet thing out of my sharp sorrow.’

XIV

Once when I had been saying that though it seemed to me that a conventional descriptive passage encumbered the action at the moment of crisis. I liked ‘The Shadow of the Glen’ better than ‘Riders to the Sea’ that is, for all the nobility of its end, its mood of Greek tragedy, too passive in suffering; and had quoted from Matthew Arnold’s introduction to ‘Empedocles on Etna,’ Synge answered, ‘It is a curious thing that “The Riders to the Sea” succeeds with an English but not with an Irish audience, and “The Shadow of the Glen” which is not liked by an English audience is always liked in Ireland, though it is disliked there in theory.’ Since then ‘The Riders to the Sea’ has grown into great popularity in Dublin, partly because with the tactical instinct of an Irish mob, the demonstrators against ‘The Playboy’ both in the press and in the theatre, where it began the evening, selected it for applause. It is now what Shelley’s ‘Cloud’ was for many years, a comfort to those who do not like to deny altogether the genius they cannot understand. Yet I am certain that, in the long run, his grotesque plays with their lyric beauty, their violent laughter, ‘The Playboy of the Western World’ most of all, will be loved for holding so much of the mind of Ireland. Synge has written of ‘The Playboy’ ‘anyone who has lived in real intimacy with the Irish peasantry will know that the wildest sayings in this play are tame indeed compared with the fancies one may hear at any little hillside cottage of Geesala, or Carraroe, or Dingle Bay.’ It is the strangest, the most beautiful expression in drama of that Irish fantasy, which overflowing through all Irish Literature that has come out of Ireland itself (compare the fantastic Irish account of the Battle of Clontarf with the sober Norse account) is the unbroken character of Irish genius. In modern days this genius has delighted in mischievous extravagance, like that of the Gaelic poet’s curse upon his children, ‘There are three things that I hate, the devil that is waiting for my soul, the worms that are waiting for my body, my children, who are waiting for my wealth and care neither for my body nor my soul: Oh, Christ hang all in the same noose!’ I think those words were spoken with a delight in their vehemence that took out of anger half the bitterness with all the gloom. An old man on the Aran Islands told me the very tale on which ‘The Playboy’ is founded, beginning with the words, ‘If any gentleman has done a crime we’ll hide him. There was a gentleman that killed his father, & I had him in my own house six months till he got away to America.’ Despite the solemnity of his slow speech his eyes shone as the eyes must have shone in that Trinity College branch of the Gaelic League, which began every meeting with prayers for the death of an old Fellow of College who disliked their movement, or as they certainly do when patriots are telling how short a time the prayers took to the killing of him. I have seen a crowd, when certain Dublin papers had wrought themselves into an imaginary loyalty, so possessed by what seemed the very genius of satiric fantasy, that one all but looked to find some feathered heel among the cobble stones. Part of the delight of crowd or individual is always that somebody will be angry, somebody take the sport for gloomy earnest. We are mocking at his solemnity, let us therefore so hide our malice that he may be more solemn still, and the laugh run higher yet. Why should we speak his language and so wake him from a dream of all those emotions which men feel because they should, and not because they must? Our minds, being sufficient to themselves, do not wish for victory but are content to elaborate our extravagance, if fortune aid, into wit or lyric beauty, and as for the rest ‘There are nights when a king like Conchobar would spit upon his arm-ring and queens will stick out their tongues at the rising moon.’ This habit of the mind has made Oscar Wilde and Mr. Bernard Shaw the most celebrated makers of comedy to our time, and if it has sounded plainer still in the conversation of the one, and in some few speeches of the other, that is but because they have not been able to turn out of their plays an alien trick of zeal picked up in struggling youth. Yet, in Synge’s plays also, fantasy gives the form and not the thought, for the core is always as in all great art, an over-powering vision of certain virtues, and our capacity for sharing in that vision is the measure of our delight. Great art chills us at first by its coldness or its strangeness, by what seems capricious, and yet it is from these qualities it has authority, as though it had fed on locust and wild honey. The imaginative writer shows us th
e world as a painter does his picture, reversed in a looking-glass that we may see it, not as it seems to eyes habit has made dull, but as we were Adam and this the first morning; and when the new image becomes as little strange as the old we shall stay with him, because he has, beside the strangeness, not strange to him, that made us share his vision, sincerity that makes us share his feeling.