No More Learning

Has she any other reward, even for the saints? If one
flies to the wilderness, is not that clear light that falls about the
soul when all irrelevant things have been taken away, but life that has
been about one always, enjoyed in all its fulness at length? It is as
though she had put her arms about one, crying: 'My beloved, you have
given up everything for me. ' If a man spend all his days in good works
till there is no emotion in his heart that is not full of virtue, is
not the reward he prays for eternal life? The artist, too, has prayers
and a cloister, and if he do not turn away from temporary things, from
the zeal of the reformer and the passion of revolution, that zealous
mistress will give him but a scornful glance.

What attracts one to drama is that it is, in the most obvious way, what
all the arts are upon a last analysis. A farce and a tragedy are alike
in this that they are a moment of intense life. An action is taken out
of all other actions; it is reduced to its simple form, or at anyrate
to as simple a form as it can be brought to without our losing the
sense of its place in the world. The characters that are involved in
it are freed from everything that is not a part of that action; and
whether it is, as in the less important kinds of drama, a mere bodily
activity, a hair-breadth escape or the like, or as it is in the more
important kinds, an activity of the souls of the characters, it is
an energy, an eddy of life purified from everything but itself. The
dramatist must picture life in action, with an unpreoccupied mind, as
the musician pictures her in sound and the sculptor in form.

But if this be true, has art nothing to do with moral judgments?
Surely it has, and its judgments are those from which there is no
appeal. The character, whose fortune we have been called in to see,
or the personality of the writer, must keep our sympathy, and whether
it be farce or tragedy, we must laugh and weep with him and call down
blessings on his head. This character who delights us may commit murder
like Macbeth, or fly the battle for his sweetheart as did Antony, or
betray his country like Coriolanus, and yet we will rejoice in every
happiness that comes to him and sorrow at his death as if it were our
own. It is no use telling us that the murderer and the betrayer do not
deserve our sympathy.
We thought so yesterday, and we still know what
crime is, but everything has been changed of a sudden; we are caught up
into another code, we are in the presence of a higher court. Complain
of us if you will, but it will be useless, for before the curtain
falls a thousand ages, grown conscious in our sympathies, will have
cried _Absolvo te_. Blame if you will the codes, the philosophies, the
experiences of all past ages that have made us what we are, as the
soil under our feet has been made out of unknown vegetations: quarrel
with the acorns of Eden if you will, but what has that to do with us?
We understand the verdict and not the law; and yet there is some law,
some code, some judgment. If the poet's hand had slipped, if Antony
had railed at Cleopatra in the tower, if Coriolanus had abated that
high pride of his in the presence of death, we might have gone away
muttering the Ten Commandments. Yet may be we are wrong to speak of
judgment, for we have but contemplated life, and what more is there to
say when she that is all virtue, the gift and the giver, the fountain
whither all flows again, has given all herself? If the subject of drama
or any other art, were a man himself, an eddy of momentary breath, we
might desire the contemplation of perfect characters; but the subject
of all art is passion, the flame of life itself, and a passion can only
be contemplated when separated by itself, purified of all but itself,
and aroused into a perfect intensity by opposition with some other
passion, or it may be with the law, that is the expression of the whole
whether of Church or Nation or external nature. Had Coriolanus not been
a law-breaker neither he nor we had ever discovered, it may be, that
noble pride of his, and if we had not seen Cleopatra through the eyes
of so many lovers, would we have known that soul of hers to be all
flame, and wept at the quenching of it? If we were not certain of law
we would not feel the struggle, the drama, but the subject of art is
not law, which is a kind of death, but the praise of life, and it has
no commandments that are not positive.

But if literature does not draw its substance from history, or anything
about us in the world, what is a National literature? Our friends have
already told us, writers for the Theatre in Abbey Street, that we have
no right to the name, some because we do not write in Irish, and others
because we do not plead the National cause in our plays, as if we
were writers for the newspapers. I have not asked my fellow-workers
what they mean by the words National literature, but though I have
no great love for definitions, I would define it in some such way as
this: It is the work of writers, who are moulded by influences that
are moulding their country, and who write out of so deep a life that
they are accepted there in the end. It leaves a good deal unsettled--was
Rossetti an Englishman, or Swift an Irishman? --but it covers more kinds
of National literature than any other I can think of. If one says a
National literature must be in the language of the country, there are
many difficulties. Should it be written in the language that one's
country does speak or the language that it ought to speak?