Last week, I had the pleasure of reading, and discussing with a class of children, The Lake Isle of Innisfree by William Butler Yeats.
Now, Yeats was such a prolific playwright and poet, and he had such a complicated — not to say convoluted — personal philosophy, that in my university days I actually took an entire class just about Yeats. And I didn’t become an expert, either. Taking a class just sort of orients you to the man. Anyway, perhaps I was a bad student, but I don’t recall reading this particular poem.
Yeats was almost a terrorist, but it turns out, he could write an evocative poem about the beauty of nature with the best of them. (Actually, there might be quite a few terrorists who could do that.)
I’m going to analyze the poem first, and then post it down below, so you can see the different elements coming and marvel at Yeats’ mastery of the language. But if you like your poetry straight, no appetizer, feel free to scroll down and read it first.
I could say a lot about finding peace in nature, and how far that’s a valid concept and what its limitations are, but I won’t. The impulse is universal enough that elementary school students can understand it. I’m sure you’ve felt it, and I’m sure you’ve had your own thoughts about it too. What I want to discuss is the masterful way that Yeats slows the reader down.
The most obvious way is his use of three stressed syllables at the end of a line. The first stanza ends with the words “bee loud glade,” and there is no way to read this except slowly and with emphasis. This is also true of the last three words of the poem, which will echo in the reader’s mind: “deep heart’s core.”
Secondly, Yeats makes you repeat yourself a lot. “I will arise and go now, and go to Innisfree.” Repeating the verb, and chaining it on to more detail, prevents the reader from hurrying the line, and it gives the impression that the speaker is rather relaxed. (Relaxed would not have been the first word I’d say, if you had said to me, “Yeats.”)
Finally — and I know this may sound a little strange — this poem has a lot of l’s. Glade, glimmer, linnet, slow, clay and wattles, lake water lapping, shall, will, while, always … the list goes on. L is not the easiest sound to say, as consonants go. You have to put your tongue on the roof of your mouth and leave it there for a moment, allowing the air to flow around it … much like water around an obstruction in a lake. Because [l] is voiced, it gives a warm, rich, liquid rather than an airy feeling. In fact, [l] is classified as a liquid, a consonant in which the air flow is not completely obstructed. As you read this poem that keeps forcing you to slow down a bit and to practice your l’s, you can almost feel the peace dropping over you.
I will arise and go now, and go to Innisfree,
And a small cabin build there, of clay and wattles made:
Nine bean rows will I have there, a hive for the honey bee,
And live alone in the bee-loud glade.
And I shall have some peace there, for peace comes dropping slow,
Dropping from the veils of the morning to where the cricket sings;
There midnight’s all a glimmer, and noon a purple glow,
And evening full of the linnet’s wings.
I will arise and go now, for always night and day
I hear the lake water lapping with the low sounds by the shore;
While I stand on the roadway, or on the pavements gray,
This is from an old Doonesbury comic by Gary Trudeau. My dad used to be a big Trudeau fan and had a large collection of his books. I devoured them as a kid, which I didn’t realize was giving me a very leftie view of modern American history. But it’s funny little human moments like the one above that make Trudeau (at least his older work) so appealing.
Interestingly, “Herbert” looks a bit like one of my Linguistics professors in college, except for the cigarette.
And now … I actually am a Latin teacher. And d— fine one.
gracile (adj) — graceful, but spoken by a scientist
Example:
The robust Cro-Magnons in this region were either replaced by the gracile Mediterraneans coming from the south or progressively merged with the newcomers.
Marija Gimbutas, The Civilization of the Goddess, p. 4
“Welcome, welcome, Jesus my Lord.” (Selamat datang means “welcome.” Selamat is like “congratulations” and datang is “come.” This song repeats the selamat, which is like saying, “very welcome.”)
“Far from heaven [on] high [was] your visit.”
“Welcome, my Lord, into the world.”
“[The] peace that You bring there-is-no comparison.”
“Greetings, greetings!”
And now, let’s make it rhyme
You are very welcome, Jesus Lord most high!
You came from such a distance to hear our cry.
Welcome, welcome, O my lord into this world of woe.
The peace that you have brought us is more than we can know.
“God from God, light from light” *(these are direct objects, so the subject and verb are coming up)
Gestant puellae viscera
“A girls’ innards carry” (the subject and verb, and by far my favorite line)
Deum verum
“True God” (and still the direct object)
genitum non factum
“Begotten, not made”
Refrain: Venite adoremus, Dominum “O come, let us adore/The Lord”
Cantet nunc io, chorus angelorum
“Sing it now, chorus of angels”
Cantet nunc aula caelestium
“Sing now, heavenly court”
Gloria, gloria in excelsis Deo
“Glory, glory to God in the highest”
Refrain: “O come, let us adore/The Lord”
Ergo qui natus die hodierna
“Therefore, who is born on the day of today”
Jesu, tibi sit gloria
“Jesus, to you be glory”
Patris aeterni Verbum caro factum
“Word of the eternal Father made flesh”
Refrain
See how the Latin is actually more direct/efficient than the English? Kind of shockingly so?
I think because the original Latin version had so many syllables, to translate the lines into English, additional words had to be added, and sometimes even new ideas such as “Yea, Lord, we greet thee,” which is how the fourth verse begins in English and is one of my favorite lines in that version.
This Indonesian phrase means “the only beautiful one in the house.” It’s what Indonesian ladies would say to me when they found out I had a husband and sons but no daughter.
Yes, it’s made up. But it’s no less brilliant for that. Lest we forget, the entire Lord of the Rings cycle started with J.R.R. Tolkien learning to read Old Norse and reading the Elder Edda in it, and then making up several fictional languages based on Norse and Welsh. In the process, he discovered that “a language implies a mythology,” so then he had to make up a mythology to go with his fictional languages … and the rest is literary history.
But back to Lapine. My source here is the amazing, but dense and demanding, novel Watership Down by Richard Adams. The main characters in this book are rabbits. Their problems are rabbit problems. Their solutions are rabbit solutions. The book eases you in to learning rabbit culture, mythology, and yes, language. On the third page of the story, we meet a small rabbit, the runt of the litter, called Fiver, and we get this footnote:
Rabbits can count up to four. Any number above four is “hrair” — “a lot,” or “a thousand.” Thus they say U Hrair – “The Thousand” — to mean, collectively, all the enemies (or elil, as they call them) of rabbits — fox, stoat, weasel, cat, owl, man, etc. There were probably more than five rabbits in the litter when Fiver was born, but his name, Hrairoo, means “Little Thousand” — i.e., the little one of a lot or, as they say of pigs, “the runt.”
Watership Down, p. 13
Presto! We have already learned two rabbit words:
hrair = five, or a thousand
elil = enemies, predators
We’ve learned three words if you count u, which later will be used not only to mean “the,” but also like the vocative O.
In the next few pages, we learn that every warren has a leader, called a Threarah, and that he has a group of enforcers called the Owsla. Later, we will find out that the Threarah is addressed by adding -rah to his name, as in Hazel-rah.
Later still, we will learn some other words:
silflay = eat. Specifically, silflay is the event when rabbits go out at dawn and dusk to graze.
hraka = droppings
tharn = the state a frightened rabbit gets into, when they cannot move or think
Frith = the sun. Also, God in the rabbit cosmology
Ni-Frith = noon
Inle = the moon. In rabbit myths, the Black Rabbit of Inle is the embodiment of Death.
Fu Inle = moonrise
yona = hedgehog
homba = fox
hrududu = motor vehicle (I think this one is onomatopoetic.)
embleer = damned … O.K., I just checked the glossary, and it actually means “stinking, e.g. the smell of a fox.”
zorn = destroyed, desolate. Denotes a catastrophe.
All this vocabulary is taught as it comes up in the story, through footnotes that are just as fascinating as the story, and through words being used in context.
By the time we had almost finished the book, I and my son could immediately understand the untranslated line that Bigwig (Thlayli), a warrior rabbit, speaks in defiance of the leader of an enemy warren:
“Silflay hraka, u embleer rah.”
After finishing, in the post-reading-a-really-good-epic glow, I belatedly discovered that the book has a glossary at the back. But by that time, we hardly needed it.