Over-soul

A sea captain when he stands upon the bridge, or looks out from his deck−house, thinks much about God and about the world. Away in the valley yonder among the corn and the poppies men may well forget all things except the warmth of the sun upon the face, and the kind shadow under the hedge; but he who journeys through storm and darkness must needs think and think. One July a couple of years ago I took my supper with a Captain Moran on board the S.S. Margaret, that had put into a western river from I know not where. I found him a man of many notions all flavoured with his personality, as is the way with sailors. He talked in his queer sea manner of God and the world, and up through all his words broke the hard energy of his calling.

“Sur,” said he, “did you ever hear tell of the sea captain’s prayer?”

“No,” said I; “what is it?”

“It is,” he replied, “‘O Lord, give me a stiff upper lip.'”

“And what does that mean?”

“It means,” he said, “that when they come to me some night and wake me up, and say, ‘Captain, we’re going down,’ that I won’t make a fool o’ meself. Why, sur, we war in mid Atlantic, and I standin’ on the bridge, when the third mate comes up to me looking mortial bad. Says he, ‘Captain, all’s up with us.’ Says I, ‘Didn’t you know when you joined that a certain percentage go down every year?’ ‘Yes, sur,’ says he; and says I, ‘Arn’t you paid to go down?’ ‘Yes, sur,’ says he; and says I, ‘Then go down like a man, and be damned to you!”‘

W. B. Yeats, The Celtic Twilight

Even to−day our country people speak with the dead and with some who perhaps have never died as we understand death; and even our educated people pass without great difficulty into the condition of quiet that is the condition of vision. We can make our minds so like still water that beings gather about us that they may see, it may be, their own images, and so live for a moment with a clearer, perhaps even with a fiercer life because of our quiet. Did not the wise Porphyry think that all souls come to be born because of water, and that “even the generation of images in the mind is from water”?

W. B. Yeats, The Celtic Twilight

But what filled me with wonder was the miraculous mildness of her face. There are no such faces now. It was beautiful, as few faces are beautiful, but it had neither, one would think, the light that is in desire or in hope or in fear or in speculation. It was peaceful like the faces of animals, or like mountain pools at evening, so peaceful that it was a little sad.

W. B. Yeats, The Celtic Twilight

There are some doubters even in the western villages. One woman told me last Christmas that she did not believe either in hell or in ghosts. Hell she thought was merely an invention got up by the priest to keep people good; and ghosts would not be permitted, she held, to go “trapsin about the earth” at their own free will; “but there are faeries,” she added, “and little leprechauns, and water-horses, and fallen angels.” I have met also a man with a mohawk Indian tattooed upon his arm, who held exactly similar beliefs and unbeliefs. No matter what one doubts one never doubts the faeries, for, as the man with the mohawk Indian on his arm said to me, “they stand to reason.” Even the official mind does not escape this faith.

A little girl who was at service in the village of Grange, close under the seaward slopes of Ben Bulben, suddenly disappeared one night about three years ago. There was at once great excitement in the neighbourhood, because it was rumoured that the faeries had taken her. A villager was said to have long struggled to hold her from them, but at last they prevailed, and he found nothing in his hands but a broomstick. The local constable was applied to, and he at once instituted a house-to-house search, and at the same time advised the people to burn all the bucalauns (ragweed) on the field she vanished from, because bucalauns are sacred to the faeries. They spent the whole night burning them, the constable repeating spells the while. In the morning the little girl was found, the story goes, wandering in the field. She said the faeries had taken her away a great distance, riding on a faery horse. At last she saw a big river, and the man who had tried to keep her from being carried off was drifting down it–such are the topsy-turvydoms of faery glamour–in a cockleshell. On the way her companions had mentioned the names of several people who were about to die shortly in the village.

Perhaps the constable was right. It is better doubtless to believe much unreason and a little truth than to deny for denial’s sake truth and unreason alike, for when we do this we have not even a rush candle to guide our steps, not even a poor sowlth to dance before us on the marsh, and must needs fumble our way into the great emptiness where dwell the mis-shapen dhouls. And after all, can we come to so great evil if we keep a little fire on our hearths and in our souls, and welcome with open hand whatever of excellent come to warm itself, whether it be man or phantom, and do not say too fiercely, even to the dhouls themselves, “Be ye gone”? When all is said and done, how do we not know but that our own unreason may be better than another’s truth? for it has been warmed on our hearths and in our souls, and is ready for the wild bees of truth to hive in it, and make their sweet honey. Come into the world again, wild bees, wild bees!

W. B. Yeats, The Celtic Twilight

The things a man has heard and seen are threads of life, and if he pull them carefully from the confused distaff of memory, any who will can weave them into whatever garments of belief please them best. I too have woven my garment like another, but I shall try to keep warm in it, and shall be well content if it do not unbecome me.

Hope and Memory have one daughter and her name is Art, and she has built her dwelling far from the desperate field where men hang out their garments upon forked boughs to be banners of battle. O beloved daughter of Hope and Memory, be with me for a little.

W. B. Yeats, The Celtic Twilight

Many of the tales in this book were told me by one Paddy Flynn, a little bright-eyed old man, who lived in a leaky and one-roomed cabin in the village of Ballisodare, which is, he was wont to say, “the most gentle”–whereby he meant faery–“place in the whole of County Sligo.” Others hold it, however, but second to Drumcliff and Drumahair. The first time I saw him he was cooking mushrooms for himself; the next time he was asleep under a hedge, smiling in his sleep. He was indeed always cheerful, though I thought I could see in his eyes (swift as the eyes of a rabbit, when they peered out of their wrinkled holes) a melancholy which was well-nigh a portion of their joy; the visionary melancholy of purely instinctive natures and of all animals.

And yet there was much in his life to depress him, for in the triple solitude of age, eccentricity, and deafness, he went about much pestered by children. It was for this very reason perhaps that he ever recommended mirth and hopefulness. He was fond, for instance, of telling how Collumcille cheered up his mother. “How are you to-day, mother?” said the saint. “Worse,” replied the mother. “May you be worse to-morrow,” said the saint. The next day Collumcille came again, and exactly the same conversation took place, but the third day the mother said, “Better, thank God.” And the saint replied, “May you be better to-morrow.” He was fond too of telling how the Judge smiles at the last day alike when he rewards the good and condemns the lost to unceasing flames. He had many strange sights to keep him cheerful or to make him sad. I asked him had he ever seen the faeries, and got the reply, “Am I not annoyed with them?” I asked too if he had ever seen the banshee. “I have seen it,” he said, “down there by the water, batting the river with its hands.”

W. B. Yeats, The Celtic Twilight