This classic study of Yeats’ verse examines the poet’s development of theme, symbol, style, and pattern. Through his knowledge of Yeats’ life as well as his published and unpublished work, Ellmann recreates Yeats’ ways of thinking, seeing, and writing and clarifies his difficult poems.

First published in 1979, Irish Identity and the Literary Revival, through the works of W.B. Yeats, James Joyce, J. M. Synge, and Sean O’Casey, documents the complex spectrum of political, social and other pressures that helped fashion modern Ireland. At least three sets of cultural assumptions coexisted in Ireland during the years between 1890 and 1930, -- English, Irish and Anglo-Irish, each united by a common language but divided by considerable tensions and strain. The question of Irish identity forms the central theme of the study, and illustrates how it was a major, even obsessive concern for these writers. Subsidiary and interwoven themes constantly recur. Themes such as the concepts of the peasant and the hero, political nationalism, the meaning of Ireland’s history and the validity of her cultural traditions. Rather than use the literature concerned as merely endorsing evidence for a sociological or political thesis, this study allows its major themes and issues to emerge and develop from direct and close study of the work of the writers. This book will be of interest to students of literature and history.

This book addresses W.B. Yeats's and Rabindranath Tagore's engagements with identity, nationalism, and the literary and cultural traditions of Ireland and India. It offers a fresh critical perspective on their work from the beginning of the twentieth century, the point at which their international collaborations most significantly influence the cross-border lives of their literature. This book foregrounds the Yeats-Tagore relationship, significant among their international collaborations, provides a new analysis of the fraught beginning to Tagore's international fame, and the value of reading his English translations as original texts, as is done by many English-language readers. Of Tagore's many international acquaintances, Yeats looms largest over his first English-language publications. This brief relationship, in part due to its tensions, is significant when considering literary modernism's global nature and appeal. Exploring the thematic parallels and generic innovations in the works of Yeats and Tagore allows readers to recognize the significant moments of tension and divergence in their oeuvres. Reading Yeats and Tagore comparatively offers a timely historical perspective on how the nationalised valences of identity and selfhood might become transnational in contemporary readings.

This work contains the most cherished poems by Irish poet, dramatist, writer, and one of the prominent figures of 20th-century literature, W.B Yeats. He beautifully presented his thoughts about the responsibilities of life and how people must handle them.

Progress and Identity in the Poems of W. B. Yeats explores the ways in which Yeats's plays offer an alternative form of progress via a philosophical system of opposites: Always seeking the opposite, the nature of which changes as we change, we continually augment our personalities, and ultimately improve society, with the inclusion of the Other. This system, which eventually became Yeats's doctrine of the mask, provided his contemporaries with a method of changing what science, Platonism, and Victorian bourgeois ideologies claimed to be inescapable qualities of self. Progress and Identityn relocates Yeats's literary, social, and political relevance from his essentializing cultural nationalism to his later, more broad-minded definitions of progress.

I At the end of the ’eighties my father and mother, my brother and sisters and myself, all newly arrived from Dublin, were settled in Bedford Park in a red-brick house with several mantelpieces of wood, copied from marble mantelpieces designed by the brothers Adam, a balcony and a little garden shadowed by a great horse-chestnut tree. Years before we had lived there, when the crooked ostentatiously picturesque streets with great trees casting great shadows had been a new enthusiasm: the Pre-Raphaelite movement at last affecting life. But now exaggerated criticism had taken the place of enthusiasm, the tiled roofs, the first in modern London, were said to leak, which they did not, and the drains to be bad, though that was no longer true; and I imagine that houses were cheap. I remember feeling disappointed because the co-operative stores, with their little seventeenth century panes, had lost the romance they had when I had passed them still unfinished on my way to school; and because the public house, called The Tabard after Chaucer’s Inn, was so plainly a common public house; and because the great sign of a trumpeter designed by Rooke, the Pre-Raphaelite artist, had been freshened by some inferior hand. The big red-brick church had never pleased me, and I was accustomed, when I saw the wooden balustrade that ran along the slanting edge of the roof where nobody ever walked or could walk, to remember the opinion of some architect friend of my father’s, that it had been put there to keep the birds from falling off. Still, however, it had some village characters and helped us to feel not wholly lost in the metropolis. I no longer went to church as a regular habit, but go I sometimes did, for one Sunday morning I saw these words painted on a board in the porch: “The congregation are requested to kneel during prayers; the kneelers are afterwards to be hung upon pegs provided for the purpose.” In front of every seat hung a little cushion and these cushions were called “kneelers.” Presently the joke ran through the community, where there were many artists who considered religion at best an unimportant accessory to good architecture and who disliked that particular church.

A new volume in the distinguished annual that presents the latest and best Yeats criticism

While working on a facsimile edition and transcription of W. B. Yeats's surviving early manuscripts, renowned Yeats scholar George Bornstein made a thrilling literary discovery: thirty-eight unpublished poems written between the poet's late teens and late twenties. These works span the crucial years during which the poet "remade himself from the unknown and insecure young student Willie Yeats to the more public literary, cultural, and even political figure W. B. Yeats whom we know today." "Here is a poetry marked by a rich, exuberant, awk-ward, soaring sense of potential, bracingly youthful in its promise and its clumsiness, in its moments of startling beauty and irrepressible excess," says Brendan Kennelly. And the Yeats in these pages is already experimenting with those themes with which his readers will become intimate: his stake in Irish nationalism; his profound love for Maud Gonne; his intense fascination with the esoteric and the spiritual. With Bornstein's help, one can trace Yeats's process of self-discovery through constant revision and personal reassessment, as he develops from the innocent and derivative lyricist of the early 1880s to the passionate and original poet/philosopher of the 1890s. Reading-texts of over two dozen of these poems appear here for the first time, together with those previously available only in specialized literary journals or monographs. Bornstein has assembled all thirty-eight under the title Yeats had once planned to give his first volume of collected poems. Under the Moon is essential reading for anyone interested in modern poetry.

Richard Ellmann's scholarly work is notable for its striking liveliness and clarity and its genuine illumination of the writers and works with which he dealt. His life of James Joyce, published in 1959, received more commendation and critical praise than any previous literary biography.