In the years just before "The Wanderings of Oisin," Mr. Yeats had been eager to unite the young writers of Ireland in a movement to give the country a national literature in English. This project developed side by side with Dr. Hyde's to give Ireland its own language again and a modern literature in it. Neither leader was the first to advance either idea, but each was the first to establish the movement in which he was most interested; Mr. Yeats's "Wanderings of Oisin" (1889) is the starting-point of the Celtic Renaissance, and Dr. Hyde's "Leabhar Sgeuluigheachta" (1889), the starting-point of the Gaelic League, though this was not organized until 1893. From that day to this these two men and Mr. George W. Russell ("A.E.") have been the great forces in the literature of the Renaissance. Mr. Yeats was busy in those early days with editing fairy and folk-tales and short stories from the Irish novelists, and in reading these it was but natural that he should be led to write stories. First came "John Sherman" and "Dhoya" in 1891, the one a condensed novel with the slightest of plots about a slow-pulsed young man's troubles with love and laziness in Sligo and London, and the other a sketch of Irish faery in old time. Some of the sketches of "The Celtic Twilight" (1893) approach the tale, but such narrations are not told for their own sake, but as illustrations of fairy-lore, or they have too little body to win for themselves the title of tale. In "The Secret Rose" (1897) there are true tales, some out of Ireland's legendary past, some out of her fairy present, and, akin to both, the Hanrahan series. These last Mr. Yeats so rewrote in 1904 as to be "nearer to the mind of the country places where Hanrahan and his like wandered and are remembered." As they stand now they are his best prose, rid almost entirely of preciousness, and simple and full of mystery as the countryside they reflect. In "The Secret Rose" are two "alchemical" tales and in "The Tables of the Law" (1904), two others of like subject. To me, for all the qualities they share with poetry of his of similar inspiration, they do not seem to be mastered by him. Alone among his writings they are incomplete.
Mr. Yeats was unable until the last few years to give himself up to the writing nearest his heart, drama. He continued to edit Irish literature, to write on literature and fairy-lore for the magazines. The articles about fairies he has published, and a great mass of belief collected but as yet unprinted, he will gather some day into a great book. Known now in the Irish countryside as a man with a power to exorcise spirits, he will then no doubt attain a reputation that will put him well above that of the Irish-American archbishop who was his only rival in that practice in the belief of many Irish peasants. Other of his magazine writing Mr. Yeats has gathered into "The Celtic Twilight" and more of it into the later edition (1900) of this book. Still other of these articles are to be found in "Ideas of Good and Evil" (1903), some of them stating his philosophy, never too definitely formulated. These two collections are very interesting in themselves, but both, like his "Discoveries" (1907), are more interesting as commentary on his powers. Mr. Yeats has used many notes to explain obscure allusions in his poems, though the most obscure he, perhaps with premeditation, fails to explain. Yet the reader unacquainted with his use of symbols will find much interpretation in these essays, especially those in "Ideas of Good and Evil."