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WB Yeats: Searching for a National Identity Through the Ritual of Theatre

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WB Yeats: Searching for a National Identity Through the Ritual of Theatre COPYRIGHT AND USE OF THIS THESIS This thesis must be used in accordance with the provisions of the Copyright Act 1968. Reproduction of material protected by copyright may be an infringement of copyright and copyright owners may be entitled to take legal action against persons who infringe their copyright. Section 51 (2) of the Copyright Act permits an authorized officer of a university library or archives to provide a copy (by communication or otherwise) of an unpublished thesis kept in the library or archives, to a person who satisfies the authorized officer that he or she requires the reproduction for the purposes of research or study. The Copyright Act grants the creator of a work a number of moral rights, specifically the right of attribution, the right against false attribution and the right of integrity. You may infringe the author’s moral rights if you: - fail to acknowledge the author of this thesis if you quote sections from the work - attribute this thesis to another author - subject this thesis to derogatory treatment which may prejudice the author’s reputation For further information contact the University’s Copyright Service. sydney.edu.au/copyright W.B. Yeats: Searching for a National Identity through the Ritual of Theatre Penelope Barraclough Thesis submitted in fulfilment of the requirements for the Degree of Master of Arts (Research) in the Department of English The University of Sydney Submission date: August 2015 Contents Acknowledgments ............................................................................................................................ i Abbreviations of frequently cited texts ........................................................................................... ii Introduction ..................................................................................................................................... 1 A Theatre, an Audience, and a Ritual form of Drama .................................................................... 5 Matters of Faith, Honour and Heroism ......................................................................................... 17 A Personal Point of View.............................................................................................................. 47 The Staging of Ritual .................................................................................................................... 62 On Reflection … ........................................................................................................................... 94 Bibliography.................................................................................................................................. 97 Acknowledgments This thesis would not have been completed without the support and encouragement of friends and family who never wavered in their conviction that I could do it. Heartfelt thanks in particular go to: my beloved partner Andrew, not just for his invaluable advice and knowledge on mythology, the theatre, writing techniques and all things in-between, but for always being there to calmly and patiently clear a way through the murky waters of disbelief; my dear friends Sinead and Damian Williams, for being the champions of “Team Penny” and for always coming to the rescue in times of need with stories, anecdotes, facts and figures on all things related to the beautiful culture of Ireland; my friend and fellow postgrad Jess Sun, for keeping a supportive and caring eye on me, particularly through the tougher times; my supervisor for the final year, Dr Mark Byron, for his exceptional guidance and encouragement in helping me to bring the work together, and for giving me the confidence to find my “voice”; Professor Barry Spurr, to whom this thesis is dedicated, for his unfailing kindness, patience and skill in setting me on the path and guiding me towards a deeper appreciation, understanding and love of the imaginative and creative world of W.B. Yeats. i Abbreviations of frequently cited texts Auto Yeats, W.B. Autobiographies: Memories and Reflections. London: Bracken Books, 1955. CCP Jeffares, A.N. and A.S. Knowland. A Commentary on the Collected Plays of W.B. Yeats. London: MacMillan Press Ltd, 1975. CLI Yeats, W.B. The Collected Letters of W.B. Yeats: Volume I, edited by John Kelly and Eric Domville. Oxford: Clarendon Press, 1986. CLII Yeats, W.B. The Collected Letters of W.B. Yeats: Volume II, edited by Warwick Gould, John Kelly, and Deirdre Toomey. Oxford: Clarendon Press, 1997. CLIII Yeats, W.B. The Collected Letters of W.B. Yeats: Volume III, edited by John Kelly and Ronald Schuchard. Oxford: Clarendon Press, 1994. CP Yeats, W.B. The Collected Poems of W.B. Yeats, edited by Cedric Watts. London: Wordsworth Editions, 1994. CWII Yeats, W.B. The Collected Works of W.B. Yeats: Volume II, The Plays, edited by David R. Clark and Rosalind E. Clark. New York: Scribner, 2001. [Unless otherwise indicated, all quotes from Yeats’ plays will be taken from this text.] CWVIII Yeats, W.B. The Collected Works of W.B. Yeats: Volume VIII, The Irish Dramatic Movement, edited by Mary Fitzgerald and Richard J. Finneran. New York: Scribner, 2003. E&I Yeats, W.B. Essays and Introductions. London: MacMillan Press, 1961. Expl Yeats, W.B. Explorations. London: MacMillan Press, 1962. Letters Yeats, W.B. The Letters of W.B. Yeats, edited by Allan Wade. London: Rupert Hart- Davis, 1954. NCP Jeffares, A.N. A New Commentary on the Poems of W.B. Yeats. London: Macmillan Press Ltd, 1984. P&C Yeats, W.B. Plays and Controversies. London: Macmillan & Co, 1924. SP Yeats, W.B. Selected Plays, edited by Richard Cave. London: Penguin Books, 1997. VPL Yeats, W.B. The Variorum Edition of the Plays of W.B. Yeats, edited by Russell K. Alspach. London: Macmillan Press, 1966. ii Introduction Have not all races had their first unity from a mythology that marries them to rock and hill? We had in Ireland imaginative stories, which the uneducated classes knew and even sang, and might we not make those stories current among the educated classes, rediscovering for the work’s sake what I have called “the applied arts of literature”, the association of literature, that is, with music, speech, and dance; and at last, it might be, so deepen the political passion of the nation that all, artist and poet, craftsman and day-labourer would accept a common design? Perhaps even these images, once created and associated with river and mountain, might move of themselves and with some powerful, even turbulent life, like those painted horses that trampled the rice-fields of Japan. (“Four Years: 1887-1891”, Auto, 194) W.B. Yeats (1865-1939) was a leading figure in the Irish Literary Revival, a movement established in the late nineteenth century to promote Irish literature. Yeats and the other writers of the Revival were concerned that Ireland was lacking a serious literary tradition to call its own. They believed that by raising the awareness of the people to their cultural heritage it would help restore a sense of national pride, identity and cohesiveness: elements that had been lacking throughout Ireland’s modern turbulent and divisive history.1 In his essay “Ireland and the Arts” (1901) Yeats calls on his fellow artists to look to the abundance of “imaginative events” and legends available in Ireland, telling them that “there is no river or mountain that is not associated in the memory with some event or legend” (E&I, 205). He states that by so doing, they would inspire the Irish and instil in each and every one of the people an overwhelming love of, and pride in, their country. The Irish as a race would then be set apart from all others: they would be “one of the pillars that uphold the world” (E&I, 210). To this end, the Irish Literary Theatre was established with the aim of connecting the people to the literary traditions of their country through the medium of theatre. Yeats had long looked to the civilisation of ancient Greece as the epitome of the “ideal” society: he considered it the place where “civilisation rose to its highest mark” (Expl, 439). His dream for his own country was to create an Irish equivalent of the Greek Theatre of Dionysus, a national theatre in which the people would watch “the sacred drama of its own history, every spectator finding self and neighbour, finding all the world there as we find the sun in the bright spot under the looking glass”.2 1 Reg Skene, The Cuchulain Plays of W.B. Yeats (London: Macmillan, 1974), 20. 2 Commentary on “Three Songs to the Same Tune”, King of the Great Clock Tower (Dublin: Cuala Press, 1934), 36- 38, in James W. Flannery, W.B. Yeats and the Idea of a Theatre (New Haven: Yale University Press, 1976), 65. 1 The coming together of the people to share in the drama of their history would, he believed, assist the unification of the Irish on a national level. By “rediscovering the association of literature with music, speech and dance”, Yeats intended to “so deepen the political passion of the nation that all, artist and poet, craftsman and day-labourer, would accept a common design” (Auto, 194). A nation, he said, should be “like an audience in some great theatre” (P&C, 416) This thesis sets out to show that rather than promote a sense of national identity, Yeats’ dramas made little impact on the national consciousness, primarily because they were more concerned with the expression of his personal views and ideals, and the development of his own dramatic career as an innovator of theatrical experimentation. The subject matter and themes of many of Yeats’ early
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