Yeats: Poetry and Tradition

Is there a definition of traditional that everyone can agree on? Perhaps the only one that works revolves around tradition being the way things are usually done. Safe. Circumscribed.

But poetry exists in its own special place unconfined by tradition. From the beginning of human history people have given it permission to escape its borders, like a wildfire.  If it ever became tame, it would no longer be poetry. It would lose its flame, its mystery, its power.

The Irish poet W. B. Yeats describes it beautifully in the second part of his essay, “Poetry and Tradition” (1907):

Him who trembles before the flame and the flood,
And the winds that blow through the starry ways,
Let the starry winds and the flame and the flood
Cover over and hide, for he has no part
With the proud, majestical multitude.

Three types of men have made all beautiful things, Aristocracies have made beautiful manners, because their place in the world puts them above the fear of life, and the countrymen have made beautiful stories and beliefs, because they have nothing to lose and so do not fear, and the artists have made all the rest, because Providence has filled them with recklessness. All these look backward to a long tradition, for, being without fear, they have held to whatever pleased them. The others, being always anxious, have come to possess little that is good in itself, and are always changing from thing to thing, for whatever they do or have must be a means to something else, and they have so little belief that anything can be an end in itself that they cannot understand you if you say, “All the most valuable things are useless.” They prefer the stalk to the flower, and believe that painting and poetry exist that there may be instruction, and love that there may be children, and theatres that busy men may rest, and holidays that busy men may go on being busy. At all times they fear and even hate the things that have worth in themselves, for that worth may suddenly, as it were a fire, consume their Book of Life, where the world is represented by ciphers and symbols; and before all else, they fear irreverent joy and unserviceable sorrow. It seems to them that those who have been freed by position, by poverty, or by the traditions of art, have something terrible about them, a light that is unendurable to eyesight. They complain much of that commandment that we can do almost what we will, if we do it gaily, and think that freedom is but a trifling with the world.

If we would find a company of our own way of thinking, we must go backward to turreted walls, to Courts, to high rocky places, to little walled towns, to jesters like that jester of Charles V who made mirth out of his own death; to the Duke Guidobaldo in his sickness, or Duke Frederick in his strength, to all those who understood that life is not lived, if not lived for contemplation or excitement.

Certainly we could not delight in that so courtly thing, the poetry of light love, if it were sad; for only when we are gay over a thing, and can play with it, do we show ourselves its master, and have minds clear enough for strength. The raging fire and the destructive sword are portions of eternity, too great for the eye of man, wrote Blake, and it is only before such things, before a love like that of Tristan and Iseult, before noble or ennobled death, that the free mind permits itself aught but brief sorrow. That we may be free from all the rest, sullen anger, solemn virtue, calculating anxiety, gloomy suspicion, prevaricating hope, we should be reborn in gaiety. Because there is submission in a pure sorrow, we should sorrow alone over what is greater than ourselves, nor too soon admit that greatness, but all that is less than we are should stir us to some joy, for pure joy masters and impregnates; and so to world end, strength shall laugh and wisdom mourn.

DP: Traditional

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