No More Learning

III

Then we began to wander through the wood of error; we tried speaking
through music in the ordinary way under I know not whose evil
influence, until we got to hate the two competing tunes and rhythms
that were so often at discord with one another, the tune and rhythm
of the verse and the tune and rhythm of the music. Then we tried,
persuaded by somebody who thought quarter-tones and less intervals
the especial mark of speech as distinct from singing, to write out
what we did in wavy lines. On finding something like these lines in
Tibetan music, we became so confident that we covered a large piece
of pasteboard, which now blows up my fire in the morning, with a
notation in wavy lines as a demonstration for a lecture; but at last
Mr. Dolmetsch put us back to our first thought. He made us a beautiful
instrument half psaltery half lyre which contains, I understand, all
the chromatic intervals within the range of the speaking voice; and he
taught us to regulate our speech by the ordinary musical notes.

Some of the notations he taught us--those in which there is no lilt, no
recurring pattern of sounds--are like this notation for a song out of
the first Act of _The Countess Cathleen_.

It is written in the old C clef, which is, I am told, the most
reasonable way to write it, for it would be below the stave on the
treble clef or above it on the bass clef. The central line of the stave
corresponds to the middle C of the piano; the first note of the poem
is therefore D. The marks of long and short over the syllables are not
marks of scansion, but show the syllables one makes the voice hurry or
linger over.

[Illustration: Music]

Impetuous heart, be still, be still;
Your sorrowful love may never be told;
Cover it with a lonely tune
He who could bend all things to his will
Has covered the door of the infinite fold
With the pale stars and the wandering moon

One needs, of course, a far less complicated notation than a singer,
and one is even permitted slight modifications of the fixed note when
dramatic expression demands it and the instrument is not sounding. The
notation which regulates the general form of the sound leaves it free
to add a complexity of dramatic expression from its own incommunicable
genius which compensates the lover of speech for the lack of complex
musical expression. Ordinary speech is formless, and its variety is
like the variety which separates bad prose from the regulated speech
of Milton, or anything that is formless and void from anything that has
form and beauty. The orator, the speaker who has some little of the
great tradition of his craft, differs from the debater very largely
because he understands how to assume that subtle monotony of voice
which runs through the nerves like fire.

Even when one is speaking to a single note sounded faintly on the
Psaltery, if one is sufficiently practised to speak on it without
thinking about it one can get an endless variety of expression. All
art is, indeed, a monotony in external things for the sake of an
interior variety, a sacrifice of gross effects to subtle effects, an
asceticism of the imagination.
But this new art, new in modern life
I mean, will have to train its hearers as well as its speakers, for
it takes time to surrender gladly the gross effects one is accustomed
to, and one may well find mere monotony at first where one soon learns
to find a variety as incalculable as in the outline of faces or in
the expression of eyes. Modern acting and recitation have taught us
to fix our attention on the gross effects till we have come to think
gesture and the intonation that copies the accidental surface of life
more important than the rhythm; and yet we understand theoretically
that it is precisely this rhythm that separates good writing from
bad, that it is the glimmer, the fragrance, the spirit of all intense
literature. I do not say that we should speak our plays to musical
notes, for dramatic verse will need its own method, and I have hitherto
experimented with short lyric poems alone; but I am certain that, if
people would listen for a while to lyrical verse spoken to notes, they
would soon find it impossible to listen without indignation to verse
as it is spoken in our leading theatres. They would get a subtlety of
hearing that would demand new effects from actors and even from public
speakers, and they might, it may be, begin even to notice one another's
voices till poetry and rhythm had come nearer to common life.

I cannot tell what changes this new art is to go through, or to what
greatness or littleness of fortune; but I can imagine little stories in
prose with their dialogues in metre going pleasantly to the strings.
I am not certain that I shall not see some Order naming itself from
the Golden Violet of the Troubadours or the like, and having among its
members none but well-taught and well-mannered speakers who will keep
the new art from disrepute. They will know how to keep from singing
notes and from prosaic lifeless intonations, and they will always
understand, however far they push their experiments, that poetry and
not music is their object; and they will have by heart, like the Irish
_File_, so many poems and notations that they will never have to bend
their heads over the book to the ruin of dramatic expression and of
that wild air the bard had always about him in my boyish imagination.
They will go here and there speaking their verses and their little
stories wherever they can find a score or two of poetical-minded people
in a big room, or a couple of poetical-minded friends sitting by the
hearth, and poets will write them poems and little stories to the
confounding of print and paper. I, at any rate, from this out mean to
write all my longer poems for the stage, and all my shorter ones for
the Psaltery, if only some strong angel keep me to my good resolutions.

1902.




MAGIC.


I

I BELIEVE in the practice and philosophy of what we have agreed to call
magic, in what I must call the evocation of spirits, though I do not
know what they are, in the power of creating magical illusions, in the
visions of truth in the depths of the mind when the eyes are closed;
and I believe in three doctrines, which have, as I think, been handed
down from early times, and been the foundations of nearly all magical
practices. These doctrines are--

(1) That the borders of our minds are ever shifting, and that many
minds can flow into one another, as it were, and create or reveal a
single mind, a single energy.

(2) That the borders of our memories are as shifting, and that our
memories are a part of one great memory, the memory of Nature herself.

(3) That this great mind and great memory can be evoked by symbols.

I often think I would put this belief in magic from me if I could,
for I have come to see or to imagine, in men and women, in houses, in
handicrafts, in nearly all sights and sounds, a certain evil, a certain
ugliness, that comes from the slow perishing through the centuries of a
quality of mind that made this belief and its evidences common over the
world.