WB Yeats ❧ Byzantium

william_butler_yeats_2So, I’ve been reading more Yeats. In particular, I’ve been trying to get a foothold in Byzantium.  Whereas Sailing to Byzantium has the feeling of conviction, Byzantium reads more like a hoary Rand Mcnally triptych having no relevance to anyone but Yeats. In her book, Our Secret Discipline, Vendler spends 11 full pages explicating Byzantium without eliciting the least desire to read it. Thankfully, unlike  her analysis of Sailing to Byzantium, she seems to have gotten over her obsession with Yeats’ penis. She doesn’t write such chestnuts as “[Yeats] hopes to regain respect by emphasizing the power of the rigid Byzantine “monuments of unageing intellect. [p. 31]” (The italics are mine.) Which, when one thinks about it, is a little odd.

Anyway, what’s the point of Byzantium? Is it really just the description of souls arriving in some concocted city by a fevered poet drunk on his own “spiritualist” kool-aid? Is it just spiritualist naval gazing? Was Yeats really trying to communicate anything relevant? John Unterecker, in his Reader’s Guide to W.B. Yeats, has this to say about Byzantium’s inception:Yeats wrote “Byzantium” in Italy after his Malta Fever collapse. The first notes for the poem are recorded in his 1930 diary under the heading “Subject for a Poem” and are dated April 30:

Describe Byzantium as it is in the system towards the end of the first Christian milliennium. A  walking mummy. Flames at the street corners where the soul is purefied, birds of hammered gold singing in the golden trees, in the harbor, offering their backs to the wailing dead that they may carry them to paradise. [p. 217]

And that’s that. It really does sound like the note taking of an aspiring tour guide. But Yeats must have had something more in mind. Unterecker mentions a letter from Sturge Moor, to Yeats:

“As Ursula Bridge notes, Yeats was almost certainly goaded into this stanza by Sturge Moore’s April 16, 1930, letter which had attacked the golden bird of “Sailing to Byzantium” as an essentially natural thing: “Your Sailing to Byzantium, magnificent as the first three stanzas are, lets me down in the fourth, as such a goldsmith’s bird is as much nature as as man’s body, especially if it only sings like Homer and Shakespeare of what is past or passing to to come to Lords and Ladies.”

And here’s the relevant exchange, from here, in its entirety:

[From T. Sturge Moore to Yeats, April 16, 1930] Have you read Santayana’s Platonism and the Spiritual Life? He thinks the Indian philosophers the most spiritual, but his arguments leave me skeptical as to whether mere liberation from existence has any value or probability as a consummation. I prefer with Wittgenstein, whom I don’t understand, to think that nothing at all can be said about ultimates, or reality in an ultimate sense. Anyway I can say nothing that approaches giving me satisfaction, nor am I satisfied by what others say. Your “Sailing to Byzantium,” magnificent as the first three stanzas are, lets me down in the fourth, as such a goldsmith’s bird is as much nature as a man’s body, especially if it only sings like Homer and Shakespeare of what is past or to come to Lords and Ladies.

[Yeats responds, October 4, 1930] My dear Sturge Moore,

Yes, I have decided to call the book Byzantium. I enclose the poem, from which the name is taken, hoping that it may suggest symbolism for the cover. The poem originates from a criticism of yours. You objected to the last verse of “Sailing to Byzantium” because a bird made by a goldsmith was just as natural as anything else. That showed me that the idea needed exposition.

Matthew Schultz, in his essay Aestheticism in the Poetry of W.B. Yeats: The Two Byzantium Poems, goes further , writing that the disagreement was “the point of departure for “Byzantium”. Yeats own words would seem to underscore this assertion. Was Yeats really so taken aback by Moore’s critique of a single image that he was prompted to write Byzantium — a kind of refutation? This suggests two thoughts: First, that the image of the golden bird is central to Sailing to Byzantium, and that this is the image/idea around which the second poem is constructed. So, let’s take a look at the poem. I’ve tried to type it in without typos and have used the Richard J. Finneran edition of Yeats’ poetry:

The unpurged images of day recede;
The Emperor’s drunken soldiery are abed;
Night resonance recedes, night-walkers’ song
After great cathedral gong;
A starlit or a moonlit dome disdains
All that man is,
All mere complexities,
The fury and the mire of human veins.

Before me floats an image, man or shade,
Shade more than man, more image than a shade;
For Hades’ bobbin bound in mummy-cloth
May unwind the winding path;
A mouth that has no moisture and no breath
Breathless mouths may summon;
I hail the superhuman;
I call it death-in-life and life-in-death.

Miracle, bird or golden handiwork,
More miracle than bird or handiwork,
Planted on the starlit golden bough,
Can like the cocks of Hades crow,
Or, by the moon embittered, scorn aloud
In glory of changeless metal
Common bird or petal
And all complexities of mire or blood.

At midnight on the Emperor’s pavement flit
Flames that no faggot feeds, nor steel has lit,
Nor storm disturbs, flames begotten of flame,
Where blood-begotten spirits come
And all complexities of fury leave,
Dying into a dance,
An agony of trance,
An agony of flame that cannot singe a sleeve.

Astraddle on the dolphin’s mire and blood,
Spirit after spirit! The smithies break the flood,
The golden smithies of the Emperor!
Marbles of the dancing floor
Break bitter furies of complexity,
Those images that yet
Fresh images beget,
That dolphin-torn, that gong-tormented sea.

Scansion

Yeats follows a fairly strict metrical pattern in the poem,  suggesting a more formal or serious tone. The underlying pattern is iambic and the underlying meter of the longer lines is iambic pentameter.2nd Byzantium 1rst Stanza

But for the first stanza, in which the sixth line is dimeter, the overall  pattern for the sixth and seventh lines are iambic trimeter, Any explanation for why Yeats chose this  pattern is going to be subjective (lest it come from Yeats). My own thought is that the short lines give the stanzas a sense of momentum and succinctness, especially where Yeats wants to focus the reader and listener on the content. That’s the way, at any rate, I myself tend to think of shorter lines, especially rhyming lines. Based on the rhyme scheme, one could think of the stanza as being comprised of two quatrains. The second quatrain is an Italian Quatrain, four lines that enclose a couplet. In this case, the couplet is:

All that man is,
All mere complexities…

The short lines combined in a couplet draw the reader’s mind to a central assertion: man is mere complexities. Yeats is already drawing a contrast between the temporary ambitions of man and the eternal artifice of Byzantium. Vendler states that the rhymes and rhythms of the poem change unpredictably. I’m not seeing it. Each of the stanzas follow the pattern established by the first. This is hardly unpredictable. The rhyme scheme remains the same from beginning to end. How is this unpredictable?  If she’s only going to consider the first stanza, then by that measure every poem is unpredictable until we read it.

The stanza’s that follow all follow the same pattern and so, if only to make less work for myself, I haven’t scanned them. Just ask, however, if you have any questions concerning the others.

The First Stanza

Byzantium is a sequel or continuation of Sailing to Byzantium and I don’t see how it’s possible to interpret Byzantium without reference to the first poem (though Vendler seem untroubled by such exigencies). Vendler tells us that “‘Byzantium’ gains by being read together with ‘Sailing to Byzantium’,” [p. 47] yet makes no effort to connect her interpretation of the first poem to the second. The first poem, she tells us, is an expression of Yeats’ “self-disgust” and his “exclusion—by reason of impotence—from the country of heterosexual intercourse” [p. 34]. By the second poem, Yeats is completely over it (or Vendler is). Surely, given that the two poems are so obviously connected, one would expect her to find evidence, or hints at least, of the same thematic material in both.  She doesn’t, not as far as Yeats’ “impotence” goes.

For my own part, I interpreted the first poem somewhat differently. To be brief, I interpreted Byzantium as Yeats’ argument for a new art. The poetry of youthful song and passion no longer captivated him. Such country is no place for old men. Instead, he turns his art to a more eternal kind—purified by the goldsmiths hammer—and for the spiritually transfigured reader, lords, ladies, Empress and Emperor (which I interpreted as meaning us). Byzantium isn’t so much a poem announcing Yeats’ departure from the world of “blood and mire”, but an invitation for readers to join him in his—a purified and eternal world.

How does this interpretation hold up in lieu of Byzantium?

Yeats doesn’t really describe Byzantium in Sailing to Byzantium. He suggests. He wants to be gathered into the artifice of eternity. Perhaps the atmosphere is suffused with god’s holy fire “as in the gold mosaic of a wall.” There will be a golden bough on which a bird, the artifice of Grecian goldsmiths, will sing to Lords and Ladies. The reader can easily be forgiven for imagining a stately, beautiful, and eternal city full of art and accomplishment.

Well.

You would be wrong. Yeats clears up that little misconception right from the get-go:

The unpurged images of day recede;
The Emperor’s drunken soldiery are abed;

Now, and this is the thing that gets me every time I read the poem: What in the hell are drunk soldiers doing at the gates of paradise—an eternal world of fixity? Obviously, the mistake is in thinking that Byzantium is meant to be interpreted as heaven or eternity. It is however, in Yeats’ imagination, a destination for the dead  (or souls), as well as the living. They arrive “astraddle on the dolphin’s mire and blood”. And what’s with dolphins? It only gets weirder from there. We have a moonlit dome that “disdains /all that man is,” (though apparently not the drunken soldiers tasked with guarding it — from what, we don’t know—and not that they could anyway, being drunk).  In the second stanza, Hades’ bobbin shows up, bound in mummy-cloth, and look, there goes Abbot and Costello, running for their lives, from the mummy and from the “miracle bird” that’s crowing like a cock out of Hell  (or Hades rather).

What are we supposed to make of this place?

Having read various interpretations on the web and in critical books, I have to say (and this is only my impression)  almost nobody has a clue. Vendler puts up a pretty good front, treating the poem with the utmost earnestness and seriousness, but I’m not convinced. To me, the one critic/reader who comes closest to teasing out what Yeats might have had in mind (and it’s not like I know) was William Empson. Empson’s article, in the critical  journal Grand Street, was published in 1982 and much of the “material” that follows is drawn from the article–but the observations are largely my own. In order to pull off his feat of Yeatsian-cryptography, Empson referred to Yeats’ drafts, along with letters. He states from the outset that it’s not something he usually approves of (and neither do I) but Yeats’ Byzantium calls for desperate measures. The first question to be dealt with is why Byzantium? Here’s a city that, far from being considered a mecca of culture and civilization, inspired the word Byzantine.

Synonyms:

Machiavellian, artful, balled up, calculating, canny, collusive,
complex, complicated, confounded, confused, connivent, conniving,
conspiring, contriving, convoluted, crabbed, crafty, cunning,
daedal, designing, devious, elaborate, embrangled, entangled,
fouled up, foxy, gordian, guileful, implicated, insidious,
intricate, intriguing, involuted, involved, knotted, knotty,
knowing, labyrinthian, labyrinthine, loused up, many-faceted,
matted, mazy, meandering, messed up, mixed up, mucked up,
multifarious, pawky, perplexed, plotting, ramified, roundabout,
scheming, screwed up, shrewd, slick, sly, snarled, sophisticated,
stratagemical, subtile, subtle, tangled, tangly, twisted, up to,
wily

At the height of its infamy, Byzantium was famed for political intrigue, decadence, corruption, despotism, assassination and unrivaled venality. And this is where Yeats wants to go? Yeats’s was obviously aware of history’s verdict (hence the drunk soldiers), but the city’s artistic legacy appears to have assumed, to him, mythical proportions.

“There is a record of a tree of gold with artificial birds which sang. The tree was somewhere in the Royal Palace of Byzantium. I use it as a symbol of the intellectual joy of eternity, as contrasted with the instinctive joy of human life.” [Yeats and Byzantium p. 69]

In 1932, lecturing in America, Yeats elaborates:

“Aristotle says that if you give a ball to a child, and if it was the best ball in the market, though it cost but sixpence, it is an example of magnificence; and style, whether in life or literature, comes, I think, from excess, from that something over and above utility which wrings the heart. In my later poems I have called it Byzantium, that city where the saints showed their wasted forms upon a background of gold mosaic, and an artificial bird sang upon a tree of gold in the presence of the emperor; and in one poem I have pictured the ghosts swimming, mounted upon dolphins, through the sensual seas, that they may dance upon its pavements.” [Ibid p. 70]

Empson then references a first draft but, for whatever reason, doesn’t follow up on the really (in my opinion) revealing “second stanza”.

Now the day is come I will speak on those
Loves I have had in play…That my soul loved
That I loved in my first youth
For many lovers have I taken off my clothes
For some I threw them off in haste, for some slowly and indifferently
and laid down on my bed that I might be…
but now I will take off my body

That they might be enfolded in that for which they had longed
I live on love
That which is myself alone
O let me be enfolded in my …
and how shall we ever grow every…

As Empson notes, the handwriting is hard to read.  What interests me is how Yeats draws a fascinating parallel between taking off his clothes to make love, and taking off his body for an unspecified (in this extract at least) spiritual union. In other words, Yeats is sexualizing the spiritual union. That is to say, the pleasurable, naked decadence Yeats experienced as a youth when making love is comparable to the pleasure of spiritual union in old age.  And to really drive home my point: Yeats’s longing for spiritual union isn’t that of the ascetic [rigid in self-denial and devotions; austere; severe] but that of the decadent, pleasure seeking lover. Now, you’re obviously asking yourself, where might Yeats find a place that represents both pleasure seeking decadence and transcendent spiritual art? Yeah. Byzantium.

So, with this mind, let’s revisit the first stanza. Once again, the opening lines:

The unpurged images of day recede;
The Emperor’s drunken soldiery are abed;
Night’s resonance recedes; night walker’s song…

We now know that this Byzantium is not meant to be interpreted as a sexless, spiritually cleansed stand-in for paradise. Yeats liked women, liked sex, and liked sensuality. To him, it would seem, a spiritual realm without its own sexual and sensual parallels was decidedly not heaven.  And yes, this flatly contradicts Vendler’s suggestion that “there are no women in the heaven of sages,” (besides being contradicted by the mosaics of Sant’Apollinare).  Empson, having access to the drafts of Yeats’s Byzantium, reveals the extent to which Yeats originally wanted to emphasize the not-to-be-confused-with-Paradise nature of his Byzantium:

“…it turns out that the earlier drafts made the point much more strongly: “all that roaring route of rascals,” “the emperor’s brawling soldiers,” “the last benighted robber or assassin fled,” “the drunken harlot’s song.” Critics who still insist that this town is Paradise must be struggling to hush up a scandal.” [Ibid. p. 86]

So, the drunken harlot’s song became the nightwalker’s song. Not only is there beer and sex in Byzantium, but both are for sale. What’s not to love? And what does “The unpurged images” mean? One way to to understand this is by examining Yeats’s spiritual belief system (which I find tediously arcane and can’t be bothered with). The second is through the context of the poem.

Here’s how I interpret the matter. Yeats, when referring to life as we know it, uses words like complexity, and phrases like mire and blood ; the fury and the mire of human veins; complexities of mire or blood; complexities of fury.

  • Mire  1. To cause or permit to stick fast in mire; to plunge or fix in mud; as, to mire a horse or wagon. [1913 Webster] 2. Hence: To stick or entangle; to involve in difficulties — often used in the passive or predicate form; as, we got mired in bureaucratic red tape and it took years longer than planned.

So, given this not-so-subtly negative summation of life, it stands to reason that it’s these complexities which are to be purged. And what does he mean by complexities? We get some idea by the words and phrases he uses to describe the “opposite”. In Sailing to Byzantium, he writes: “…gather me Into the artifice of eternity”.

In Byzantium he writes:

A starlit or a moonlit dome disdains
All that man is

…bird or golden handiwork,
[Can] scorn…
In glory of changeless metal
Common bird or petal
And all complexities of mire or blood.

Marbles of the dancing floor
Break bitter furies of complexity,
Those images that yet
Fresh images beget,

  • Aside: Just for a moment, I want to point out a sexual crosscurrent that may or may not be present in Yeats’s choice of imagery. While Yeats liked women, liked sex and liked sensuality, one might be forgiven for also pointing out that, like many men, Yeats may also have been conflicted. Use of words like blood, mire and complexity all suggest the female body, sex, and reproduction. It’s certainly not a stretch to suggest that a woman’s reproductive organs could be construed as “a mire” — a damp and heated swamp  Sex, menstruation, child-birth, all involve bodily fluids (and a variety of complexities) that might have alternately attracted and repelled Yeats. I wouldn’t call it misogyny, just “issues” (if you know what I mean). In that respect, it wouldn’t be a coincidence that Yeats uses the word “beget”. He is, after all, referring to physical life when he refers to “Those images”, and the necessity that it procreate/beget new life (fresh images) in the mire—the womans’ body—of her blood, fury and complexity. If this surmise is true, then it makes perfect sense that he would write (in an unpublished sketch): “now I will take off my body”. In other words, Yeats wants sex without the blood, mire and messiness of sex. Perhaps Byzantium reveals Yeats’ conflicted attraction and repulsion to sex and women (if subliminally), and not just his spiritual aspirations. It’s not that he wants to escape the pleasure of sexuality, it’s the blood and messiness that repels him. He wants an idealized world of sensuality that is “clean” and changeless.

So, getting back to purging, it stands to reason that purging involves cleansing the soul(?) of the mire and blood that is the transient body. What remains? Right. This is what every criticism and analysis of the poem merrily glosses over. Either that, or we are referred to Yeats’s ‘cones’ (which also  does nothing to explain what Yeats had in mind). Frankly, I don’t even think that Yeats knew. He may coyly distinguish an image from a shade, but that still doesn’t tell us what they are —a soul? – a speck of consciousness? – a disembodied body? What?  All we know is that whatever remains, once we are “purged”, is not mired in blood, fury or complexity. We are presumably “purified”. We exist (whatever that “we” is) in an Aristotelian(?) and sensual realm (art/artifice of eternity?) that is changeless, permanent and ‘not-complex’. If one thinks of it figuratively (which is much easier) then one might say that what remains (of Yeats for example) is to be found in the changeless perfection of his poetry. But Yeats took these matters literally and I doubt that immortality on a bookshelf was what he had in mind – even if he flirted with the notion in his poetry (see my previous post). And frankly, I don’t know that any of this matters. It may simply be enough to assert that Yeats is contrasting the ever-changing, transient realm of the furious physical with an idealized, unchanging, intellectual/sensual realm of art and artifice. In order to get there, you have to be purged. As in Sailing to Byzantium, this purgation involves acknowledging the purer, more permanent song of the miracle bird (hammered by the Emperor’s goldsmiths) and leaving behind the song of “The young/In one another’s arms, birds in the trees,/— Those dying generations”.

Think of it this way, perhaps: To be purged is to surrender the sensuality of the body to the sensuality of the mind.

So, getting all the way back to “unpurged images”. By images, Yeats is referring to physical/bodily life. They are unpurged because they still sport in the blood and mire that is bodily life, that is beer and paid sex.

After great cathedral gong;
A starlit or a moonlit dome disdains
All that man is,
All mere complexities,
The fury and the mire of human veins.

The first of twelve strokes announces the window in which “images” may be purged. The dome, an image of changelessness and perfection (appealing to the sensuality of the mind), disdains the bodily, Like the miracle bird’s song, and like Yeats’s poetry, the bell is a call to purgation. Vendler very nicely describes what Yeats might intend with the dome:

“…the dome stands for that which is purged of such complexities, that which harbors within itself ideal images already purged and pure.” [Our Secret Discipline, p. 39]

The Second Stanza

Before me floats an image, man or shade,
Shade more than man, more image than a shade;
For Hades’ bobbin bound in mummy-cloth
May unwind the winding path;
A mouth that has no moisture and no breath
Breathless mouths may summon;
I hail the superhuman;
I call it death-in-life and life-in-death.

Now. Things are going to get really interesting because I’m going to shock the world (or get myself lynched) by proposing a way to interpret these lines that, to my knowledge, has never been offered before. Here’s the thing: Every critic and close reader who has read this poem (and not without good reason) assumes that Yeats, in the poem as it was finally published, was referring to a mummy (and that’s tied every last one of them into interpretative knots). Yeats himself, before he even began drafts of the poem, wrote:

“Describe Byzantium as it is in the system towards the end of the first Christian milliennium. A  walking mummy. Flames at the street corners…” [the emphasis is my own]

However, I argue that Yeats changed his mind. As Empson himself stated, we must be wary when consulting a poet’s drafts and perhaps even avoid doing so. The reason is that the drafts not only give us clues to what the poet intended (in the course of working out the poem), but also reveal what he decided to change and leave out. I can’t stress that enough. Really. The ultimate arbiter of a poem’s meaning must remain the final, completed poem.

In Byzantium, in the poem as we have it, there is no mummy.

Let that sink in.

Every critic, Empson, Vendler, Bloom, Unterecker, et al… (because, in my opinion, of decades of misreading) have assumed that the mummy of the drafts made it into the final poem. They all read the poem the same way. However, the obvious observation is that Yeats’s final draft never actually states that the image/shade is a mummy. In fact, it’s possible to read these lines in a wholly different way and in a way that’s not self-contradictory.

Here we go:

Before me floats an image, man or shade,
Shade more than man, more image than a shade;

That’s a complete sentence and it ends in a semicolon. Even Yeats was aware that a mummy is not a man, no matter how beautiful the Pharaoh’s linens. A mummy is a skeleton encased by dessicated flesh. Yeats must also have realized the absurdity of his initial drafts.  He tried the following:

A mouth that has no moisture and no breath
(May better sommon me) Can merrily summon me
To adore…

But rejected them. Merrily? A Mummy? Even Empson found this imagery absurd, writing:

“Merrily” carries a strong suggestion that we have not heard the whole story. Even without this unnerving detail, it would be probable that if we had the science fiction long-short we would find the mummy at least giving some gruff directions to the poet. But, even so, it would be quite unsuitable, and extremely unlike what happens to Virgil…”  [Yeats and Byzantium, p. 88]

Clearly, this was going nowhere. My reading is that Yeats changed the mummy — the guide — to a shade, “shade more than man, more image than a shade”. He also, I think, realized that it made more sense for him to summon the guide, rather than the other way around. But, you protest, what about the next line?

For Hades’ bobbin bound in mummy-cloth
May unwind the winding path;

Here’s the thing: Whose to say these lines are referring to the shade? I think this is fundamentally misreading the lines. It seems to me that Yeats liked the material but recognized the inherent contradictions (and absurdities). A better idea struck him. He didn’t spell it out in the drafts because he didn’t have to. That’s not what drafts are for. He used/reused the imagery of the mummy and the winding cloth to suggest a much cleverer association. What is a bobbin? A bobbin is like a spindle. And what did ancient Egyptians wrap around spindles? Papyrus and linen. And what did we end up with? Scrolls. And what might ancient Egyptians have been writing on a scroll? — that Yeats’ might have been very interested in?

“The Book of the Dead was most commonly written in hieroglyphic or hieratic script on a papyrus scroll, and often illustrated with vignettes depicting the deceased and their journey into the afterlife.” [Wikipedia, September 25th)

732px-Weighing_of_the_heart3“The Book of the Dead is an ancient Egyptian funerary text, used from the beginning of the New Kingdom (around 1550 BCE) to around 50 BCE.[1] The original Egyptian name for the text, transliterated rw nw prt m hrw[2] is translated as “Book of Coming Forth by Day”.[3] Another translation would be “Book of emerging forth into the Light”. Though, book is the closest term to describe the loose collection of texts[4] consisting of a number of magic spells intended to assist a dead person’s journey through the Duat, or underworld, and into the afterlife and written by many priests over a period of about 1000 years.” [Ibid.]

Viola!

Before me floats an image, man or shade,
Shade more than man, more image than a shade;
For [because] Hades’ bobbin [The Book of the Dead] bound in mummy-cloth [a scroll’s linen wrapping or book]
May unwind [like a scroll] the winding path [by summoning or by the knowledge contained therein]];
A mouth that has no moisture and no breath [the written word]
Breathless mouths [the man that is shade, more image than shade] may summon
I hail [summon] the superhuman [the man or shade];
I call it death-in-life and life-in-death.

This, readers, in my opinion, is Hades Bobbin. Hades Bobbin is not a mummy. “Hades Bobbin” is The Book of the Dead. Hades Bobbin is a scroll. There is no mummy in Byzantium.  Yeats came up with a much better idea and recycled/re-imagined the imagery of the drafts. Hades Bobbin, the scroll, literally and figuratively unwinds the winding path. Thousands of years later, what did this scroll become? A book. It was “bound”, possibly like the scroll itself, in mummy-cloth — the linen that covers the hard-cover of a book. Yeats uses the very word — bound — to describe it.  So, am I suggesting that every other critic and close reader might have missed the farm (maybe even got it wrong)?

Yes.

  • It’s also worth noting that scrolls were sometimes “bound” or wrapped in linen. Was this something Yeats would have known when writing Byzantium? I don’t know.

C heck out this website, where you will find this:

 “Robert Moss’s ambition to give us a Western Book of the Dead has been fully realized in this captivating and inspiring guide to the land of the dead.  Moss shocks and thrills by revealing the hidden truth — that the other world is in fact the famliar landscape of our dreams, where we go every night.  There we can, if we intend it, meet up with our lost loved ones and encounter the great mentors of the past.   His own mentor is the great Irish poet W.B. Yeats with whom he has involved and meaningful conversations.  Moss reminds us that by our night dreaming and waking dreams we prepare for the great journey of the world beyond the mists the Celts called the Blessed Isles. Our dreams are the measure of what we aspire for, and it is in this life, through practicing our imagination, that we can draw our roadmap and our destination. For a better death and life beyond death — but also for a better life in the world of the living — do not miss this classic from a true Western Master.”

And now, the next lines make perfect sense:

A mouth that has no moisture and no breath
Breathless mouths may summon;
I hail the superhuman;
I call it death-in-life and life-in-death.

What is a mouth that has no moisture and no breath? A scroll or a book — perhaps even a poem. With Hades Bobbin — the scroll or The Book of the Dead — Yeats is able to “hail”, summon, the superhuman — the man, the shade, the image — his guide. Readers and critics have always assumed that it was the “mummy”, the “shade” or the “guide” who was summoning Yeats, but this makes no sense. Yeats, or the speaker of the poem, is not a breathless mouth. As far as we know, he’s still alive. Furthermore, Yeats never actually writes that he (or the speaker of the poem) was summoned. That’s simply how readers have chosen to interpret the lines. (And if he was summoned, then it was the cathedral’s gong that summoned him.) If interpreted correctly (in my opinion) its the breathless mouth of a book, The Book of the Dead, that has summoned the breathless mouth of a guide or shade. Yeats calls this guide: death-in-life and life-in-death. Be cognizant, also, that The Book of the Dead is filled with spells, incantations and chants that probably appealed to Yeats’ imagination for their nearness to poetry. If my interpretation is correct then, in a sense, Yeats is all but stating that it’s poetry that summons the superhuman.

  • superhuman/ death-in-life and life-in-death This terminology has been subjected to hundreds of pages of scrutiny. I think most readers will instinctively grasp their meaning within the context of the poem (though possibly not, precisely, what Yeats had in mind). If you’re interested to know what exactly Yeats might have meant (and that means having a familiarity with A Vision and Yeats’s esoteric writing) then resources are available.  I say might because nobody knows for sure. To me, the summoning of the superhuman is analogous to the summoning of a poem or a great work of literature. An interpretation near to my own, by Richard Ellman, remains my favorite:

“Gradually the master-image of Byzantium must have assumed dominance of the scene. The completed poem has often been taken as a representation of the afterlife, and Yeats wished this interpretation to be possible; but to him, it seems safe to say, ‘Byzantium’ was primarily a description of the act of making a poem. The poet, who is imprecisely identified with the Byzantine emperor, takes the welter of images and masters them in an act of creation. This mastery is so astonishing to the poet himself that he calls the creation of his imagination superhuman. The image of the golden bird, ‘more miracle than bird or handiwork,’ may be understood to represent a poem; the bird sings, as do Yeats’s poems, either like the cocks of Hades of rebirth — the continuing cycle of reincarnating human life, or with greater glory of the eternal reality or beatitude which transcends the cycles ‘and all complexities of mire or blood.’ Never had he realized so completely the awesome drama of the creative act” (Richard Ellman. Yeats: The Man and the Masks 269).

So, in the first Stanza Yeats has arrived in Byzantium, and in the second stanza, as I read it, Yeats uses Hades Bobbin, the “bound” Book of the Dead, to summon a guide.

The Third Stanza

Miracle, bird or golden handiwork,
More miracle than bird or handiwork,
Planted on the starlit golden bough,
Can like the cocks of Hades crow,
Or, by the moon embittered, scorn aloud
In glory of changeless metal
Common bird or petal
And all complexities of mire or blood.

The guide, presumably, has taken Yeats to see the miracle bird — the “artificial bird [that sings] upon a tree of gold in the presence of the emperor”. Many critics assume that the guide is meant to take “Yeats” to the afterlife. Not so, in my opinion. Why would such a guide be merry (or be a Mummy)? I think it more likely that the guide is pleased because he has been summoned to take the poem’s narrator to something of profound beauty and elegance. Interpreting the poem this way clears up another conundrum that has troubled readers since the poem’s publication: Why does the narrator need two guides — the mummy and a miracle bird? The answer is that the conundrum  arises from misinterpretation — neither the guide nor the bird are meant to guide the narrator into the afterlife.

The third stanza, in the middle and heart of the poem, brings us back to the comment that apparently prompted Yeats to write Byzantium: “…a goldsmith’s bird is as much nature as a man’s body, especially if it only sings like Homer and Shakespeare of what is past or to come to Lords and Ladies.”

The first thing Yeats tries to clarify is that the bird isn’t just a “goldsmith’s bird”, but a miracle — a bird imbued with not just mechanical wonder but something akin to life and intelligence. In analyzing Sailing to Byzantium, I wrote:

If Yeats is referring to his art, his poetic passion, then the imagery is easier to swallow. Remember too, Yeats’ comment concerning the skills of Byzantine goldsmiths. Yeats glowingly comments that they can create “a lovely flexible presence like that of a perfect human body”. Yeats, himself, doesn’t think of the goldsmith’s work as mechanical and lifeless, no,  just the opposite. The artifice is not mechanical but “flexible”, not lifeless, but like the “perfect human body”. Yeats is describing a spiritual/alchemical transmutation like a kind of miracle. (…) Yeats, in my opinion, is describing a personal, spiritual transformation as manifested through his art – his poetry. He is, in a sense, identifying himself as his poetry – which is all that will remain after he has died. In this guise, the gold bough is like the magnum opus of his poetry (his Collected Poems).
 ·
The miracle, perhaps, is in the bird’s (Yeats’s poetry) being able to continue speaking, intelligently voicing his dreams and visions. In this sense, and in keeping with Yeats’s own spiritual ideas, the guide is showing him both his future and his past. The bird speaks to the purged soul of all men and women — hence the miracle. The bird, embodying Yeats’ poetry, speaks to the undying truth of our natures. Admittedly, resting so much symbolism in a mechanical bird will probably strike readers as eccentric, and it is.
 ·
“It is hard to say just what “exposition” Yeats had given to the idea of the bird by writing the poem; perhaps he would answer that his treatment had brought out more of the inherent beauty of the “image,” and that anything so beautiful must adumbrate the truth .He was quite capable of teasing his correspondent with a mystery, in a grand manner, and it seems plain that could have chosen a more impressive example of the good which may be done by exalted works of art, if that was all he had required.” [Ibid. p. 81]
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  • Note: Interestingly, Empson goes on to discuss what may have inspired Yeats’ golden bird. He remarks that mechanical, singing birds were, in fact, available and for sale during Yeats’ childhood and that his own (Empson’s) great-Aunt used to bring out “exquisitely preserved toys of an antiquity rivaling her own. Chief among them was the bird of Yeats in its great cage, wound up to sing by a massive key; a darkish green tree, as I remember, occupied most of the cage, and a quite small shimmering bird, whose beak would open and shut while the musical box in the basement was playing, perched carelessly on a branch on one side.” [Ibid. p. 83] Empson didn’t recall seeing a golden bough, but that’s surely Yeats’s imagination at work. [The image, above, is of an actual Victorian Mechanical bird with a music box. I couldn’t find a larger version of this image. It sold for $795 dollars. The attached audio file is of the singing bird — the very one pictured in the image.]

Nevertheless, Yeats tries to drive home the argument that this isn’t any ordinary bird or work of art. In can crow like the cocks of Hades and in “changeless metal [can scorn]/ Common bird or petal/And all complexities of mire or blood.” In other words, the mechanical bird is self aware; is alive, intelligent and changeless. When it is “embittered” by the changeless beauty of the moon, surpassing any transient work of man, it can add scorn to its song — something no, mere, mechanical bird can do.

 ·
hadesAnd what of the “cocks of hades” and their crowing? This may be a reference to iconography of Hades, which is often accompanied by a sheaf of wheat and/or the rooster/the cock (both of which were traditional sacrifices to Hades). What Yeats has in mind by this comparison isn’t clear to me. Possibly Yeats intends us to think that the cocks of Hades, having all been sacrifices, would (when crowing) possibly give voice to the desires of those who sacrificed them (presumably, the sacrifice was meant to appease and possibly to win favor or win “a favor”). In that sense, the golden bird on the bough, when crowing like the cocks of hell, would give voice to your innermost hopes and desires. The mechanical bird would speak your own truth (or hidden truths) back to you.
 ·
So, if we continue to follow Yeats’ narrative, it’s possible to read Yeat’s progress like that of Virgil’s. Yeats has been brought by his shade/image guide to the miracle bird which speaks to him of his innermost hopes, desires and truths.
 ·
  • Hades is also a god of fertility and wealth, including precious metals. Being that the miracle bird is beaten out of precious metal, this too effectively makes it Hades’ cock.
The Fourth Stanza
 ·
At midnight on the Emperor’s pavement flit
Flames that no faggot feeds, nor steel has lit,
Nor storm disturbs, flames begotten of flame,
Where blood-begotten spirits come
And all complexities of fury leave,
Dying into a dance,
An agony of trance,
An agony of flame that cannot singe a sleeve.
 ·
After the shade has shown the poem’s narrator the miracle bird, and once the narrator is presumably filled with that bird’s revelation (like the revelation of poetry) he is taken to the Emperor’s pavement where he himself is purged or, more certainly, he watches the “images” of others be purged. Why so hedging? The narrator/narration never states that the narrator was purged. Since one assumes that purging is reserved for the dead or dying, and since the poem never actually states that the  narrator is dead,  we can’t assume too much. The narrator might, like Virgil, just be visiting and witnessing. In this sense, the poem is more like Dante’s inferno — a Yeatsian version of it.
 ·
Vendler characterizes the narrator as “the mortally ill poet” [p, 44], but there’s nothing in either Sailing to Byzantium or Byzantium to suggest that she’s right, which is to say, her opinion doesn’t reflect anything intrinsic to the poems. I do read a narrator who is turning away from the trimmings and frolic of youth, but that hardly makes me leap to the conclusion that he’s mortally ill. I mean, for God’s sake, we can be fed up with the pastimes of youth — bodily, mentally and spiritually — without being mortally ill. In fact, putting such habits behind us usually tends to make us much healthier. I read Yeats as remaking himself. His journey to Byzantium is akin to an awakening — a spiritual journey that could be compared to the visions of the American Indians. He is en-souled.
 ·
It’s easy, I suppose to speculate on the deeper metaphysical implications of every line (you can read Vendler for this) but I think most readers will instinctively grasp the meaning of the fourth stanza. These aren’t actual flames, these are spiritual flames (the kind that “cannot singe sleeve”). The agony is not the agony of being burned alive, but the agony of purification, spiritual awakening (perhaps), of a new awareness, knowledge and attainment. These spiritual flames will purge the “blood-begotten spirits” of the complexities which are the ensnarement of blood and mire — lust, physical sexuality and life’s begetting of life. As mentioned earlier, what’s left behind after this purging isn’t exactly clear, but we know what it’s not. My interpretation? I think the Emperor’s pavement is like the page on which poetry is written — perhaps Yeats’ poetry. The flames “that no faggot feeds” are the flames of knowledge. Just as flames are “begotten of flame”, so too is knowledge begotten of knowledge. The inevitable turning from youthful pleasure to knowledge and wisdom is inevitably a kind of agony. In keeping with my reading of Sailing to Byzantium, I’m tempted to read this passage as symbolically describing our awakening to art, poetry, music and the timeless wisdom therein.
 ·
The Fifth Stanza
 ·
Astraddle on the dolphin’s mire and blood,
Spirit after spirit! The smithies break the flood,
The golden smithies of the Emperor!
Marbles of the dancing floor
Break bitter furies of complexity,
Those images that yet
Fresh images beget,
That dolphin-torn, that gong-tormented sea.
 
 ·
Whether the narrator turns, or his attention is turned by the guide, is left to the imagination. Yeats doesn’t say. Given my own interpretation of the second stanza, I like to think that the man, “shade more than man, more image than a shade” is still with Yeats and has turned his attention to the gong-tormented sea. There, the narrator sees spirit after spirit arriving in Byzantium. It’s my own opinion that these can be interpreted both literally and figuratively — as the recently dead or as the recently awakened. John Unterecker, in A Reader’s Guide to W.B. Yeats, writes:
 ·
“All spirits, in Yeats’s system, are of course purified before being reborn; but in “Byzantium” Yeats is offering the final purification by which the elemental patterns of the dancing floor “break” the cycle of birth and rebirth, the bitter compulsive necessity of the spirits to live their lives over and over, begetting image after image.” [p.219]
 ·
There you have the official, informed by Yeats’s Vision, interpretation of this stanza. Again, there’s no mention of what exactly, remains once all this has happened? — which is why I find this kind of explanation so unsatisfactory. What is left of us? What is left of the spirit? What are we once we’ve broken the cycle of birth and rebirth? The only hint that I’ve found so far is in the draft quoted by Empson:
 ·

but now I will take off my body

That they might be enfolded in that for which they had longed
I live on love
That which is myself alone…

Being the remnants of a draft, we can only guess at Yeats’s meaning, but perhaps we can be forgiven for thinking that just a little of that complexity, love, remains, just a little of that sensuality and yearning for pleasure. It’s this that makes me think we probably shouldn’t too closely apply Yeats’s Vision to any interpretation of the poem. That is, I think it’s a mistake to read either of the Byzantium poems as a footnote to the Vision. Though I can’t back up my assertion (and may well be wrong) I’m of the mind that Yeats the poet didn’t always jibe with Yeats the spiritualist. He was obviously a man of conflicting emotions and desires. In his own poetry, arguably the poetry of the Vision, we find a poetry of sensual beauty, words that physically delight in their melody and repetition, and a powerful intellectual complexity. Personally, this is what I really think Yeats imagines  as the outcome of the purgatorial dance. It’s a youthful desire for beauty, drama, and sensuality that is transformed by age and knowledge into a more awe-inspiring and en-souling beauty, drama and sensuality.

But that’s just me.

The golden smithies of the emperor — figuratively the poets, artists and musicians — await us at the shores of Byzantium, that crazy city of both decadence and enlightenment, ready to transform us, ready to “break the flood” of our arrival.

  • One of the questions lovingly discussed by close readers is this: What’s with the dolphins? If nothing else, the imagery is striking and dramatic, also beautiful. Vendler remarks  that  the dolphins are “symbols of resurrection on Roman sarcophagi” and I’m perfectly content to leave it at that. Makes sense to me.

The Marbles of the dancing floor, for some reason (and without reason) I’ve always imagined as being black and white. And this has always lead me to think that Yeats is alluding to the black and white appearance of words on the page; and this brings me back to my assertion that the “Emperor’s pavement” might be thought of as the page on which poems are printed. In other words, the  “blood-begotten spirits” (you and me) dance on the poet’s page (the Emperor’s pavement) where the black & white marbles (the black and white words on the page) “break bitter furies of complexity” (our confusion). We die in a dance (the act of reading), in a trance (the act of reflection), in the agony of flame (the poet’s imparted knowledge) that “cannot singe a sleeve”. See? This is purely interpretative and I make no claim that this was Yeats’ intention (though I know he would have enjoyed it). Take it or leave it.

  • I say I know that Yeats would have enjoyed it because, in correspondence, he stated that he resisted interpreting his own poems lest others be constrained.

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The poem’s final line: “That dolphin-torn, that gong-tormented sea” is among the most resonant in all poetry. Why is the sea “gong-tormented”? Other close readers have argued, and I’m inclined to agree, that the entirety of the poem takes place during the twelve peals of midnight. The “torment” is possibly a reference to the meaning of the peals. The great cathedral gong is a never-ending call and summoning. (It’s the cathedral gong that summons, not any mummy or miracle bird.) The cathedral gong, perhaps, can be understood as the voluble voice of Yeats’ vision, calling us to share in the awakening of his poetry. And it’s in this sense that my current interpretation, builds on my interpretation of Sailing to Byzantium.

The first poem declares his desire, the second is a Dante-esque vision of its fruition.

Other References:

8 responses

  1. Firstly, allow me to say that your reading of the bobbin is brilliant! I’m not sure how much confidence I put into it VS the old interpretation, but it really does present a whole new (and equally valid) way of looking at that image. Secondly, I think you’re on to much of what is happening in this poem, but are perhaps missing a more detailed understanding of Yeats’s philosophy, on which I’d highly recommend “High Talk” by Robert Snukal. Most of what I say here will be a very rough paraphrase of that book, but as it’s been a few years since I read it or Yeats I don’t recall if or how Snukal interpreted Byzantium, specifically, but I recall the overarching argument as to Yeats’ philosophy.

    Basically, Yeats was an anti-Platonist; more particularly, he was against the notion of purified, abstracted “ideas” as being superior to the messy complexity of everyday life. Yet, as much as Yeats was against the notion, he couldn’t help but draw comparisons between the abstracted natures of the philosophical and poetic lives. In both, there was a danger of becoming completely disconnected from living life, devoting all one’s times to purifying thoughts or poetry. So, if there was corollary between the abstracted poetic and philosophic lives, what IS the role of poetry within life? How does it (and the poet) stay connected to life and not drift off into the abstracted nothingness of a “death-in-life”?

    IMO, Byzantium is not a poem that attempts to answer that question, but one that presents the problem.

    The unpurged images of day recede;
    The Emperor’s drunken soldiery are abed;
    Night resonance recedes, night-walkers’ song
    After great cathedral gong;
    A starlit or a moonlit dome disdains
    All that man is,
    All mere complexities,
    The fury and the mire of human veins.

    This is looking BACK on the life of the day. The unpurged images, what we experienced, are “receding,” but where are they going? Perhaps with the “drunken soldiery abed,” there’s nothing to stop them from getting there. The “resonance” of this day-life is, itself, receding. To understand the meaning of the final “gong-tormented sea,” you have to understand the connection with the “great cathedral gong,” and the fact that it’s being equated with that which has resonated into the night, ie, the “unpurged images of day.” Note the repetition of “recede(s)” to describe both the “images of day” and the cathedral gong resonance. It’s as if Yeats has already transformed the opening image into something else.

    Now that it’s completely night and the images (and sounds) of day have receded, the moon/starlit dome can “disdain” all that has happened during the day.

    Before me floats an image, man or shade,
    Shade more than man, more image than a shade;
    For Hades’ bobbin bound in mummy-cloth
    May unwind the winding path;
    A mouth that has no moisture and no breath
    Breathless mouths may summon;
    I hail the superhuman;
    I call it death-in-life and life-in-death.

    We already have the transformation of the “unpurged images of day” into the “great cathedral gong,” and here we open with another transformation that ends where it began: an image… man or shade… shade > man… image > shade. Why this pattern? Because an image is completely abstract: an image of WHAT? To name it man gives it a specific shape, but to name it a shade gives it the suggestion of something alive; but it’s shade more than man, image more than shade, so Yeats settles on the most abstract of all.

    I very much like your interpretation of the bobbin, and I think it works well; but I would add that you miss the idea of the “superhuman” (remember the “image” that could’ve been “man or shade,” but was more image than shade, more shade than man) of being something, literally, “above/beyond human.” It’s very similar to Stevens’s own idea of the “super man” being represented in art via The Man With the Blue Guitar:

    “The man bent over his guitar,
    A shearsman of sorts. The day was green.

    They said, “You have a blue guitar,
    You do not play things as they are.”

    The man replied, “Things as they are
    Are changed upon the blue guitar.”

    And they said then, “But play, you must,
    A tune beyond us, yet ourselves,

    A tune upon the blue guitar
    Of things exactly as they are.”

    It’s an obvious contradiction: you can’t play something “beyond us, yet ourselves.” Yet this is literally what Yeats’ night-image is an example of, something “beyond us(man).” Also note the connection between “no moisture” and the “mire;” Yeats is very much contrasting the “mire of life” with the superhuman “death-in-life” that is the pure image (even if the image still has some resemblance to man).

    Miracle, bird or golden handiwork,
    More miracle than bird or handiwork,
    Planted on the starlit golden bough,
    Can like the cocks of Hades crow,
    Or, by the moon embittered, scorn aloud
    In glory of changeless metal
    Common bird or petal
    And all complexities of mire or blood.

    This is, obviously, the highest artistic expression of that “pure idea,” and once again Yeats starts with the abstraction (miracle), suggests two physical things (bird or handiwork), and then stresses that, no, it’s the pure abstraction; and it’s placed on a “starlit bough” (like the starlit dome) that that can “scorn aloud” a “common bird” (an art about life), the “complexities” of life, in a “changeless metal,” (anything that resists change is dead in itself).

    At midnight on the Emperor’s pavement flit
    Flames that no faggot feeds, nor steel has lit,
    Nor storm disturbs, flames begotten of flame,
    Where blood-begotten spirits come
    And all complexities of fury leave,
    Dying into a dance,
    An agony of trance,
    An agony of flame that cannot singe a sleeve.

    Here, I think, is where Yeats backtracks. The opening line references the first-stanza, and the focus is on the “pavement” (contrast this with the “starlit golden bough,” higher VS lower). I think the flames are the toughest imagery to account for, because they don’t resonate with anything before it (compared with how the “images” connect the first two stanzas, the “more than” rhetorical form the second and third). However, perhaps a clue is provided by the the “dying into a dance,” which DOES connect with the “dancing floor” of the final stanza:

    Astraddle on the dolphin’s mire and blood,
    Spirit after spirit! The smithies break the flood,
    The golden smithies of the Emperor!
    Marbles of the dancing floor
    Break bitter furies of complexity,
    Those images that yet
    Fresh images beget,
    That dolphin-torn, that gong-tormented sea.

    Dances have rhythm, poetry has rhythm; it’s a natural connection. But these “rhythms” require “rule,” they require the shaping of “bitter furies of complexity” in order to bring under a rule (by rules). As is often the case with Yeats, we end where we begin: if the gong-tormented sea connects with the “cathedral gong” of the first stanza, which is connected with the resonant images of day, then what we have here is an image where the smithies break down the complexity of life in order to represent only a part of it, perhaps the “superhuman” part that is merely death-in-life, or perhaps the “common bird” singing its “common song” of life. Or maybe they break the very thing that begets the images to begin with; life itself.

    If you go back to what I said about Yeats being an anti-Platonist, this final image is one reason why: because Yeats things that the images themselves come from a life lived, and by becoming the ascetic, by removing one’s self from life, there are no more images to beget fresh images. Spirit after spirit is brought BY the dolphin’s “mire and blood,” and it’s only by bringing those spirits that the smithies have anything to “break” and form at all! In fact, by ending the poem with the “dolphin-torn… gong-tormented sea,” Yeats is, essentially, bringing us BACK to the world of life an day for new images. The image of the dolphin has, in an almost literal sense, “begotten” the image of the “gong-tormented sea,” it brings us back to the place where the images come from, life itself.

    If we do a quick overview of the structure, I think it’s possible to argue that it goes something like S1(A)->S2(B1)->S3(C1)->S4(B2)->S5(C2). S1 seems to be the “base” that extends in two different directions. These directions are hinted at by the 4/4 arrangement of the opening octet, where the first four lines are about the receding images of day, and the last 4 lines are about the night that disdains the complexity that created those images. S2 and S3 takes their cue from that “disdain” to reveal the “bobbin” that leads to the super(above/beyond)human that is death-in-life, that itself leads to the golden bird that’s situated “above” man that shares in the disdain.

    So we have Path 1 of the first three stanzas: disdain for life -> image becomes “superhuman” death-in-life that’s breathless/moistureless -> image leads to the “miracle” work of art that is situated on the “starlit bough” and can disdain life like the starlit dome.

    S4, however, returns to the city and this time sees flames that are “blood-begotten,” even though the “complexities of furies leave,” that “die into a dance.” S5 returns even MORE to the mire and blood to see spirit after spirit arriving that are “broken” by the “smithies,” the art work that breaks the complexity of life that brought the images, and that brings more images, the resonances that can “recede” at night, like the sound of a gong (“gong-TORMENTED” because the complexity of life cries out to be brought under a rule, given rhyme and reason and rhythm and form).

    So we have Path 2 o the first and last two stanzas: receding images of day/life = receding sound of a cathedral gong -> flames flitting about the street that “die into a dance,” -> Spirit after spirit arriving astride the “dolphin’s mire and blood” that’s broken by the smithies, by the “marbles of the dancing floor,” before ending on the image of the SOURCE of all images, the dolphin-torn/gong-tormented sea, ie, the full complexity of life as it is lived during the day.

    So, I rather see it that the first three stanzas move from the close of life/day into the city of pure abstracted thought/idea/art that is above humanity and life itself, before backtracking to the “pavement” where the images/spirits/flames come and going back out to the source of all images, the life/day itself. There are formal indications of this structure, especially the fact that the repetition of words in lines 1 & 2 of stanzas 2 & 3 reflect the “unchanging metal” of the work of art that comes from taking that path, compared to the (slant) rhymes of stanzas 1, 4, and 5. It might also be valuable to do a more thorough analysis of the meter, as it seems to me that stanzas 2 & 3 are much more regular than 1, 4, & 5. There are variations in all of them, but it’s interesting to note how certain repeated ideas are rephrased with different metrical patterns. EG, the irregular “The fury and the mire of human veins” of S1 becomes the regular “And all complexities of mire or blood” in S3 and “And all complexities of fury leave” of S4. Is it possible that Yeats is equating the “rule” of meter with the smithies “breaking” the complexity of the irregular fury/blood/mire of life?

    Yeats presented a similar dichotomy/conflict in A Dialogue of Self and Soul where the Soul was what was arguing for him to retreat from life into abstraction, thought, night, death, etc., and even to strip himself of all the bad memories of life. But self gets the last word by saying (in perhaps Yeats’ most ecstatic celebration of life standing victorious over death-in-life):

    A living man is blind and drinks his drop.
    What matter if the ditches are impure?
    What matter if I live it all once more?

    I am content to live it all again
    And yet again, if it be life to pitch
    Into the frog-spawn of a blind man’s ditch,
    A blind man battering blind men;
    Or into that most fecund ditch of all,
    The folly that man does
    Or must suffer, if he woos
    A proud woman not kindred of his soul.
    I am content to follow to its source
    Every event in action or in thought;
    Measure the lot; forgive myself the lot!
    When such as I cast out remorse
    So great a sweetness flows into the breast
    We must laugh and we must sing,
    We are blest by everything,
    Everything we look upon is blest.

    The “impure ditch” of life seems like the “furious complex mire” of life in Byzantium, and perhaps the “source” here is that very “dolphin-torn, gong-tormented sea.” It’s worth noting that the “proud woman not kindred to his soul” is perhaps the source (pun intended) of Yeats’s obsession with how poetry tore one away from worldly matters, as he couldn’t help but contrast how active Maude Gonne was in the politics of the day and how inactive he was for so long, and he seemed to vacillate between feeling righteous and guilty over that removal. Almost all of his political poems have some element of this conflict in there.

    That’s my own reading. I wish I had even more time to go thoroughly through yours and note our agreements/disagreements, but perhaps you can simply go through mine, contrast it with your own, and bring up whatever aspects you think are worth being discussed since this post is already quite long!

    • Thanks for that Jonathan. That’s a nice compliment to what I’ve written. There are a number of thorough/scholarly interpretations of Byzantium that really go into the philosophical implications of the poem — Platonic, Aristotelian, Yeatsian — and while they’re valid, they also make my head spin (because they’re abstractions). This time around, I deliberately avoided “going there” because, even as you confessed, it’s possible to go on and on and on about it. It’s a hall of mirrors in a rabbit hole. (And I’m not sure how much is really Yeats’s intent and how much a reader will benefit by knowing it.) So, I’m glad you decided to take on some of that and any readers who come across this will also, hopefully, appreciate it.

    • [[[I’m not sure how much is really Yeats’s intent]]]

      Snukal does quote from Yeats’s letters in his book. Besides the anti-Platonism, Yeats was also a big fan of Kant because Kant was THE modern philosopher who tried to synthesize empiricism (what we experience) with rationalism (what we think), and the reason he disliked Plato’s “ideas” is because they went too far in the latter direction, disconnecting it with experience. You go into much of this in your post in similar terms, and, really, I think there are only a few divergences between our interpretations. I’d say the only major one is that you read the golden bird as a much more positive image, while I think it’s more ambiguous, even verging on the negative.

    • //I’d say the only major one is that you read the golden bird as a much more positive image…//

      Maybe. It depends on what your “inner truth” — your innermost desires — really is/are. It could be quite a harrowing experience to have them revealed or exposed by such a bird. That would truly be a hellish crow.

      As to Kant and other philosophical influences on the poem, I’m just not qualified to go there. But more than that, I don’t think it necessarily adds anything to the poem. One might counter that knowing Yeats’ philosophical impulses adds depth to the poem, but in the end it’s all speculation. A poem is just too brief a tapestry, in my opinion. This isn’t to say that doing so is wrong. If we didn’t know anything about Yeats’ biograpay, would anyone be mixing Kant, Plato, and others into the soup? I don’t know, but I’d bet against it.

    • [[[If we didn’t know anything about Yeats’ biograpay, would anyone be mixing Kant, Plato, and others into the soup? ]]]

      Since the dawn of postmodernism and intertextuality, literary theorists haven’t felt obligated to appeal to biography in order to justify mixing any philosophers with their interpretations; it’s pretty much an “anything goes” approach. I merely wanted to note that Yeats did happen to mention these philosophers in his letters, and this same theme is a major one throughout his poetry. Like I said, I think you touch upon many of the relevant aspects in your own reading, so you were basically on that same track without referencing the philosophical sources.

  2. On streams of learned uselessness float the leaves of meaning, soaking in their colors until they splatter coolly onto the moss of time trapped in the unmeaning. After all the streams enter all the seas and a truth can be revealed, think back to original thoughts of life and the end of time.

    • We leave the first of December for the Panhandle region of Florida. It’s good to have that kind of freedom and a decent winter rental on the beach. I hope you are well up in my former home state. Vermont. As I get a little older, reflection seems to get a little more poignant. I was nineteen when I arrived in South Royalton. What I learned there has never left me. Keep up your good work and stay healthy.

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