Part 2

I can imagine Mr. Shaw refusing to go out of the room before the Bishop has done so, in sheer humility or indifference, but I cannot imagine him refusing to do so because of his regard for the man's office as distinct from the man himself. And it is, I suppose, his irreverence for office, more than anything else, which draws young men to him. He is no respecter of persons or authorities: he criticizes them all, high or low. His courage, his vitality, his arrogance, his humility, his championship of persecuted persons, his impulse to help an unpopular cause not, as stupid people imagine, because it is unpopular, but because it seems to him to be a just cause, and his absolute indifference to vested interests and the power of the majority--these qualities of his draw young men to him as a magnet draws a needle. It is significant, I think, that Dr. Johnson had a very strong dislike of Dean Swift to whom, in many respects, Bernard Shaw bears a close mental resemblance. It is very certain that had Bernard Shaw lived in the eighteenth century, to which, in spirit, he really belongs, he would have supported the Americans as fiercely as Johnson denounced them; and I do not doubt that his would have been the most scathing and powerful of the pamphlets written in reply to "Taxation No Tyranny."

IV

These, then, were the men who guided in greater or less degree the opinions of the young men and women of the Early Twentieth Century in the islands of Great Britain and Ireland. "A. E." greatly influenced young Irishmen who remained curiously unimpressed either by Mr. Moore or Mr. Yeats. Rumours of his doctrine came to the ears of young Englishman, but they had no personal contact with him as they had with Mr. Shaw and Mr. Wells and Mr. Belloc and Mr. Chesterton. It is not possible to calculate the extent to which these men moulded the minds of my generation, but indisputably it was large. No one who grew from youth to manhood between 1900 and 1914 could escape from their influence, even if he were unconscious of it. The greater part of that generation died in the War. The young men who drew their ideas chiefly from Mr. Wells and Mr. Shaw, directly or indirectly, did not live to make their world, and so we can never tell what good or ill would have resulted to mankind had they succeeded to authority. Their bones are buried in France and Italy, in Palestine and Turkey, in Russia and East Africa, on the shores of Gallipoli and in the marshes of Salonica, in the Mediterranean and the Indian Ocean and the North Sea; and there is nothing to remember them by but broken lands in France and the broken vows of politicians the world over. These young men went out to die in a mood of selflessness that has never, perhaps, been equalled or excelled in the history of mankind; and when their backs were turned, they were betrayed. We cannot look on them again, but we may find comfort in our loss by remembering and considering the men who formed the faith they held.

"A. E."

(GEORGE WILLIAM RUSSELL)

I

In all the books on Ireland, considered nationally, socially and economically, that have been written in the past twenty years, two men inevitably are mentioned: Sir Horace Plunkett and "A. E.," whose lawful name is George William Russell. Men of affairs in most parts of the world have heard of them, and I imagine that very few of the people who go to Ireland with any serious purpose fail to visit them. I saw Sir Horace Plunkett receive an ovation from a large audience in New York which could only have been given to him by people who had some knowledge and appreciation of his work for his country; and I was impressed by the fact that many Americans asked me to tell them something of "A. E." And yet, though the wide world is not ignorant of their worth, it is very likely that they are less generally known in Ireland than some paltry politician with a gift for street corner rhetoric. Once, in Dublin, I praised Sir Horace Plunkett to a man from the county of Cavan, who interrupted me to say that no one in his village had ever heard of Sir Horace. He seemed to imagine that the ignorance of his neighbours proved a demerit in the founder of the co-operative movement in Ireland. Your villagers, said I, may never have heard of Sir Horace Plunkett and are probably very familiar with the names of Mr. Charles Chaplin and Miss Mary Pickford, but does that prove that Mr. Chaplin is a greater man than Sir Horace? I am not indifferent to the merits of Mr. Chaplin--I would go a long way to see him in the movies--but I hope I shall never succumb to this modern shoddy democracy which will not believe that a man possesses quality unless his name is printed frequently in the newspapers and is familiarly known to the rabble. It may be that Paudeen, unfit to do more than "fumble in a greasy till," as Mr. Yeats wrote in his bitter poem, "September, 1913," knows little or nothing of Sir Horace Plunkett whose life labours have brought so much of comfort and prosperity to him--but who cares what Paudeen knows? Let him grub in the soil, as God made him to grub, while men of mind and quality look after his affairs. It is sufficient for the knowledgeable minority that _they_ know of Sir Horace and realize the value of the great work he has done for his country. A false optimism bids us to believe that "we needs must love the highest when we see it," but a sense of reality convinces us that the highest has to fight harder for recognition than the lowest, and that the way to the throne of heaven passes through Golgotha, the place of a skull.

II

If it be true that Sir Horace Plunkett is less known to his countrymen than some fellow with flashy wits, it is more certain to be true that his great colleague in co-operation, "A. E.," is still less known to them. It would be difficult for any intelligent person to come into the presence of "A. E." and remain unaware that he is a man of merit. He fills a room immediately and unmistakably with the power of his personality. A tall, bearded, untidy man, with full lips and bulkily-built body, he draws attention by his deep, grey eyes. When he speaks, other people listen. If you were to meet him in the street, unaware of his identity, and he were to ask you for a match with which to light his pipe, you would do more than civilly comply with his request. You would certainly say to yourself, "That's a remarkable man!" It is said, with what verity I cannot say, that Mr. Bernard Shaw and "A. E." met for the first time in a picture-gallery in Dublin, each ignorant of the other's identity, and that they began to talk of Art. They impressed each other so greatly that they continued in argument for a long time, and only, when they parted, did they become known to each other. The mountains nod to each other over the heads of the little hills; and men of merit, even when they are not easily recognized by the multitude, are known to each other. One man of merit may, indeed, belittle another man of merit, as Dr. Johnson belittled Fielding, as George Meredith belittled Dickens, as Henry James belittled Ibsen and Thomas Hardy; but at least they are aware of each other.

III

Very often have writers told the story of how Sir Horace Plunkett, a tongue-tied, hesitant man with very delicate health, returned to Ireland after a long stay in America, to begin the Co-operative Movement, and found, in a Dublin shop, keeping accounts for a tea-merchant, a poet and a painter, a mystic who was also an economist with the capacity, as it afterwards proved, to become the ablest journalist in Ireland. This man of multiple energies was George William Russell, who was born in Lurgan, in the County of Armagh, on April 10, 1867. He is two years younger than Mr. Yeats, eleven years younger than Mr. Shaw, and fifteen years younger than Mr. George Moore. The order of these births is significant. Observe how an aloof artist has been succeeded by a furious economist! Mr. Moore, who began life as a realist after the manner, but not after the style, of Zola, and then turned his back on Zola and sought the company of Turgeniev so that he might pursue apt and beautiful words and delicate and elusive thoughts, was followed by Mr. Shaw, who began life by filling his mind with the ideas of Henry George and Karl Marx, and then turned his back on both of them in order that he might consort with Mr. Sidney Webb. Mr. Yeats, with his vague poetry and vague mysticism--none the less vague because of the curious care for exactness which causes him to count the nine and fifty swans at Coole and the nine bean rows on Innisfree--followed Mr. Shaw, and in his turn was followed by "A. E." so closely connected with economics that a wag, when asked what was the meaning of "A. E's." pen-name, replied "agricultural economist."[1]

One cannot, however, leave the matter as simply as that. Mr. Shaw likes to think of himself as an economist, but he is more than an economist; he is John the Baptist pretending to be Karl Marx. "A. E." likes to think of himself as an expert on the price of butter and milk and cows and sheep, but he is more than an expert on these things: he is Blake pretending to be Sir Horace Plunkett. Or Walt Whitman pretending to be President Wilson. It has always seemed to me that Sir Horace Plunkett and "A. E.," colleagues in a great enterprise, are the embodiment of the peculiarly interwoven strands of Irish character, of that queer mingling of the material and the spiritual in the Irish people which at once allures and astounds the Englishman, accustomed to keeping his materialism and his spirituality in separate compartments. Sir Horace has a neat and unexpected wit, but he does not appear to me to have much feeling for poetry or for any other literature or art. He has respect for these things and will talk on them sometimes with singular incisiveness, but his interest in them is an outside interest. If he had to choose between a co-operative creamery and the Heroic Legends of Ireland, I do not doubt for a moment that he would choose the co-operative creamery. "A. E.," on the contrary, would choose the Heroic Legends and would give the good reason for so doing that without the Heroic Legends, the co-operative creamery is useless. When "A. E." pleads for the co-operative societies, he does so because he believes that these are part of the means whereby the Irish people will be restored to their ancient stature.

Organize your industry, he said to the farmers, so that you may become what your fathers were, fit company for the Shining Ones, for Lugh and Balor and Manannan, the great and brave and beautiful Pagan gods. Each by himself, Sir Horace or "A. E.," might have failed to make much out of the co-operative movement in Ireland, but both together, each possessed of a different, yet complementary, crusading spirit, could not fail to make a happy issue of it. When Garibaldi appealed for recruits for his Thousand, he offered them wounds and death. When Sir Horace Plunkett appealed for helpers in the Irish Agricultural Organization Society, he offered them hard and discouraging labour and poor wages. Mankind, which responds to a noble appeal as readily as it responds to a base appeal, offered its best to both of them. Garibaldi got his Thousand, and Sir Horace Plunkett got his colleagues.

They were diverse in character, and included Nationalists and Unionists, Catholics and Protestants, peers and peasants. For the first time in Irish history, Irishmen of all classes were united on a matter which had no relationship with passions! There were no angry emotions astir when the I. A. O. S. brought the diverse elements of the Irish entity into accord as there had been when the union of the North and the South was made many years earlier; and consequently the movement could not be split, as that Union was, by the collision of one angry emotion with another. In face of every conceivable discouragement and even of active enmity and in spite of the grave unhealth of Sir Horace himself, the movement grew in strength until now it is indestructible.[2] Chief among the colleagues whom Sir Horace gathered about him was "A. E." Mr. Russell could, without doubt, earn a large income as a journalist if he were to offer his pen to a rich newspaper proprietor--his weekly review, the _Irish Homestead_, is the most ably-edited and skillfully-written organ in Ireland--and he could probably earn as much as, if not more than, he receives from his Co-operative work if he were to devote himself exclusively to his mystical and poetical writings; but just as Mazzini felt himself compelled to sacrifice his heart's desire, the life of a man of letters, in order to devote himself to a political career which was distasteful to him, so "A. E." felt compelled to hitch his star to Sir Horace Plunkett's wagon, and for many years now he has preached, week after week, the gospel of co-operation to Irish farmers when he would, perhaps, have preferred exclusively to tell stories of the ancient gods and heroes.

IV

But the Co-operative Movement did not absorb the whole of his energies. He is as many-sided as William Morris was, almost as many-sided as Leonardo da Vinci. His work on the _Irish Homestead_ would seem to be sufficient to employ all the vitality of a healthy, active man, but "A. E." cannot be contained within the pages of a weekly review, and so, while writing four or five pages every week of the finest journalism to be found in Great Britain or Ireland, he has also produced seven remarkable books and painted many pictures, engaged in political and economic controversy, and sat as a member of the Irish Convention which endeavoured, in 1917, to discover a solution of the Irish Problem. In a strange and, to me, incomprehensible book, called "The Candle of Vision," he has wrought his mysticism to such a pitch of practicality that he is able to offer his readers an alphabet with which to interpret the language of the Gods! It manifests itself in some of his pictures, where strange, luminous and brightly-coloured creatures are seen shining in some ordinary landscape, creatures that seemed to me, when I first saw them, akin to Red Indians. In everything that he writes and does, there is a consciousness of some spiritual presence, not the spiritual presence of the Christian theology, but of the Pagan Legends. One night, in his house in Dublin, I drew the attention of a lady to one of his pictures, a dark landscape, in the centre of which a very brilliant and beautiful creature was dancing. "A. E." turned to us and said, "That's the one I saw!" and I remembered the story I had been told earlier in the evening, that he saw fairies, that he actually took penny tram-rides from Dublin to go up into the mountains to see the fairies! I do not remember what the lady said, but I remember that she looked exceedingly astonished, and, indeed, I myself felt some astonishment. If Mr. Yeats had said that he had seen a fairy, I should have smiled indulgently and should neither have believed that he had seen one nor that he himself believed that he had seen one. But while I do not believe that "A. E." saw a fairy, otherwise than in his imagination, I am certain that he believes he saw one, not as a creature of the mind, but as one having flesh and blood. He claims no peculiar merit for himself in seeing visions. "There is no personal virtue in me," he writes in "The Candle of Vision," "other than this that I followed a path all may travel but on which few do journey." He tells his readers how they, too, if they have the wish, may see the things which he has seen, and he gives descriptions of some of his visions. People as incredulous as I am can very easily dispose of "A. E.'s" visions as the fantasies of a man suffering perhaps from inadequate nourishment--for "A. E." was careless about his meals in those days--just as the visions of St. Theresa and St. Catherine of Sienna may be explained by the feverishness of mind that comes to people who are starving themselves or are suffering from neurosis. Here is an account of one of his visions. You are to understand that it is not a dream such as you and I have when we are asleep, but something seen by a man who is awake at broad of day, something actual, something that you who read this might also see if you were to follow the path on which he has travelled:

So did I feel one warm summer day lying idly on the hillside, not then thinking of anything but the sunlight, and how sweet it was to drowse there, when, suddenly, I felt a fiery heart throb, and knew it was personal and intimate, and started with every sense dilated and intent, and turned inwards, and I heard first a music as of bells going away, away into that wonderous underland whither, as legend relates, the Danaan gods withdraw; and then the heart of the hills was opened to me, and I knew there was no hill for those who were there, and they were unconscious of the ponderous mountain piled above the palaces of light, and the winds were sparkling and diamond clear, yet full of color as an opal, as they glittered through the valley, and I knew the Golden Age was all about me, and it was we who had been blind to it but that it had never passed away from the world.

The Golden Age is here, at this moment, and all the noble creatures who filled it with chivalry and beauty are crowding about us. We have only to open our eyes and we shall see!...

Once, suddenly, I found myself on some remote plain or steppe, and heard unearthly chimes pealing passionately from I know not what far steeples. The earth-breath streamed from the furrows to the glowing heavens. Overhead the birds flew round and round crying their incomprehensible cries, as if they were maddened, and knew not where to nestle, and had dreams of some more enraptured rest in a diviner home. I could see a ploughman lift himself from his obscure toil and stand with lit eyes as if he too had been fire-smitten and was caught into heaven as I was, and knew for that moment he was a god.

It is very vague, the disbeliever feels, and there is nothing in it to make one accept it as a vision of a thing actually seen, rather than fancied; but there can be no doubt of the intensity with which "A. E." believes in the actuality of it. These visions form the foundation of his political and economic faith. He advocates co-operative enterprise because he believes in his visions as actual happenings. In a poem, called "Earth Breath," he says:

From the cool and dark-lipped furrows breathes a dim delight Through the woodland's purple plumage to the diamond night. Aureoles of joy encircle every blade of grass Where the dew-fed creatures silent and enraptured pass. And the restless ploughman pauses, turns, and, wondering, Deep beneath his rustic habit finds himself a king.

This verse is obviously a poetical account of the experience he underwent "on some remote plain or steppe," and the final couplet of it gives the explanation of his belief in democracy. If he had no faith in the god in man, if he were not certain that "the restless ploughman ... deep beneath his rustic habit finds himself a king," he would probably offer his allegiance to autocracy and believe in government by a caste; but since he has seen visions and is convinced that there is a god in man, he cannot be other than a democrat. All his political strivings have been directed towards making this "a society where people will be at harmony in their economic life," as he writes in "The National Being," and "will readily listen to different opinions from their own, will not turn sour faces on those who do not think as they do, but will, by reason and sympathy, comprehend each other, and come at last, through sympathy and affection, to a balancing of their diversities, as in that multitudinous diversity which is the universe, powers and dominions and elements are balanced, and are guided harmoniously by the Shepherd of the Ages." Whether such a world, balanced in that way, can be rightly described as a democracy is not a matter on which I offer any opinion here, though it seems to me to be a very long way from what the common man considers a democracy to be.

V

It is when we come to connect his visions and the beliefs he derives from them with the actual circumstances in which we find ourselves that we begin to be most dubious. "National ideals," he says in "The National Being," "are the possession of a few people only." That is an argument for aristocracy.

Yet we must spread them in wide commonalty over Ireland if we are to create a civilisation worthy of our hopes and our ages of struggle and sacrifice to attain the power to build. We must spread them in wide commonalty because it is certain that democracy will prevail in Ireland. The aristocratic classes with traditions of government, the manufacturing classes with economic experience, will alike be secondary in Ireland to the small farmers and the wage-earners in the towns. We must rely on the ideas common among our people, and on their power to discern among their countrymen the aristocracy of character and intellect.

With the deletion of the word "Ireland" and the substitution of the word "America," that quotation might stand just as effective for the United States as for Ireland. Why is it certain that democracy will prevail in Ireland? Because the small farmers and the wage-earners in the towns will take precedence over the aristocracy and the manufacturing classes! I do not follow that argument. I have seen nothing in England or America or Ireland or France to convince me that if the small farmers and the wage-earners in the towns were authoritative they would be any more democratic than the aristocratic or the manufacturing classes. I have seen much to make me feel certain that they will use their authority as implacably in their own interests as any aristocrat or manufacturer ever used or ever will use his. Mr. G. K. Chesterton, in his book, "Irish Impressions," produces this argument in favour of peasant proprietorship:

It may be that international Israel will launch against us out of the East an insane simplification of the unity of Man, as Islam once launched out of the East an insane simplification of the unity of God. If it be so, it is where property is well distributed that it will be well defended. The post of honor will be with those who fight in very truth for their own land.