Memories
... far-off things
And battles long ago.
Those who live in an old house are necessarily more concerned with paying the plumber, should his art be required, or choosing wall paper that does not clash with the chintzes, than with the traditions that may haunt its corridors. In Ireland, - and no one knows how old that is, for the gods that lived there before the Red Branch came wrote few chronicles on the old grey Irish stones and wrote in their own language, - in Ireland we are more concerned with working it so that Tim Flanagan gets the job he does be looking for.
But in America those who remember Ireland remember her, very often, from old generations; maybe their grandfather migrated, perhaps his grandfather, and Ireland is remembered by old tales treasured among them. Now Tim Flanagan will not be remembered in a year's time when he has the job for which he has got us to agitate, and the jobberies that stir us move not the pen of History.
But the tales that Irish generations hand down beyond the Atlantic have to be tales that are worth remembering. They are tales that have to stand the supreme test, tales that a child will listen to by the fireside of an evening, so that they go down with those early remembered evenings that are last of all to go of the memories of a lifetime. A tale at a child will listen to must have much grandeur. Any cheap stuff will do for us, bad journalism, and novels by girls that could get no other jobs; but a child looks for those things in a tale that are simple and noble and epic, the things that Earth remembers. And so they tell, over there, tales of Sarsfield and of the old Irish Brigade; they tell, of an evening, of Owen Roe O'Neill. And into those tales come the plains of Flanders again and the ancient towns of France, towns famous long ago and famous yet: let us rather think of them as famous names and not as the sad ruins we have seen, melancholy by day and monstrous in the moonlight.
Many an Irishman who sails from America for those historic lands knows that the old trees that stand there have their roots far down in soil once richened by Irish blood. When the Boyne was lost and won, and Ireland had lost her King, many an Irishman with all his wealth in a scabbard looked upon exile as his sovereign's court. And so they came to the lands of foreign kings, with nothing to offer for the hospitality that was given them but a sword; and it usually was a sword with which kings were well content. Louis XV had many of them, and was glad to have them at Fontenoy; the Spanish King admitted them to the Golden Fleece; they defended Maria Theresa. Landen in Flanders and Cremona knew them. A volume were needed to tell of all those swords; more than one Muse has remembered them. It was not disloyalty that drove them forth; their King was gone, they followed, the oak was smitten and brown were the leaves of the tree.
But no such mournful metaphor applies to the men who march to-day towards the plains where the ``Wild Geese'' were driven. They go with no country mourning them, but their whole land cheers them on; they go to the inherited battlefields. And there is this difference in their attitude to kings, that those knightly Irishmen of old, driven homeless over-sea, appeared as exiles suppliant for shelter before the face of the Grand Monarch, and he, no doubt with exquisite French grace, gave back to them all they had lost except what was lost forever, salving so far as he could the injustice suffered by each. But to-day when might, for its turn, is in the hands of democracies, the men whose fathers built the Statue of Liberty have left their country to bring back an exiled king to his home, and to right what can be righted of the ghastly wrongs of Flanders.
And if men's prayers are heard, as many say, old saints will hear old supplications going up by starlight with a certain wistful, musical intonation that has linked the towns of Limerick and Cork with the fields of Flanders before.
The Movement
For many years Eliphaz Griggs was comparatively silent. Not that he did not talk on all occasions whenever he could find hearers, he did that at great length; but for many years he addressed no public meeting, and was no part of the normal life of the northeast end of Hyde Park or Trafalgar Square. And then one day he was talking in a public house where he had gone to talk on the only subject that was dear to him. He waited, as was his custom, until five or six men were present, and then he began. ``Ye're all damned, I'm saying, damned from the day you were born. Your portion is Tophet.''
And on that day there happened what had never happened in his experience before. Men used to listen in a tolerant way, and say little over their beer, for that is the English custom; and that would be all. But to-day a man rose up with flashing eyes and went over to Eliphaz and gripped him by the hand: ``They're all damned,'' said the stranger.
That was the turning point in the life of Eliphaz. Up to that moment he had been a lonely crank, and men thought he was queer; but now there were two of them and he became a Movement. A Movement in England may do what it likes: there was a Movement, before the War, for spoiling tulips in Kew Gardens and breaking church windows; it had its run like the rest.
The name of Eliphaz's new friend was Ezekiel Pim: and they drew up rules for their Movement almost at once; and very soon country inns knew Eliphaz no more. And for some while they missed him where he used to drop in of an evening to tell them they were all damned: and then a man proved one day that the earth was flat, and they all forgot Eliphaz.
But Eliphaz went to Hyde Park and Ezekiel Pim went with him, and there you would see them close to the Marble Arch on any fine Sunday afternoon, preaching their Movement to the people of London. ``You are all damned,'' said Eliphaz. ``Your portion shall be damnation for everlasting.''
``All damned,'' added Ezekiel.
Eliphaz was the orator. He would picture Hell to you as it really is. He made you see pretty much what it will be like to wriggle and turn and squirm, and never escape from burning. But Ezekiel Pim, though he seldom said more than three words, uttered those words with such alarming sincerity and had such a sure conviction shining in his eyes that searched right in your face as he said them, and his long hair waved so weirdly as his head shot forward when he said ``You're all damned,'' that Ezekiel Pim brought home to you that the vivid descriptions of Eliphaz really applied to you.
People who lead bad lives get their sensibilities hardened. These did not care very much what Eliphaz said. But girls at school, and several governesses, and even some young clergy, were very much affected. Eliphaz Griggs and Ezekiel Pim seemed to bring Hell so near to you. You could almost feel it baking the Marble Arch from two to four on Sundays. And at four o'clock the Surbiton Branch of the International Anarchists used to come along, and Eliphaz Griggs and Ezekiel Pim would pack up their flag and go, for the pitch belonged to the Surbiton people till six; and the crank Movements punctiliously recognize each other's rights. If they fought among themselves, which is quite unthinkable, the police would run them in; it is the one thing that an anarchist in England may never do.
When the War came the two speakers doubled their efforts. The way they looked at it was that here was a counter-attraction taking people's minds off the subject of their own damnation just as they had got them to think about it. Eliphaz worked as he had never worked before; he spared nobody; but it was still Ezekiel Pim who somehow brought it most home to them.