Occult Symbolism in “The Song of Wandering Aengus” by William Butler Yeats

Painting by Dante Gabriel Rossetti

I went out to the hazel wood,
Because a fire was in my head,
And cut and peeled a hazel wand,
And hooked a berry to a thread;
And when white moths were on the wing,
And moth-like stars were flickering out,
I dropped the berry in a stream
And caught a little silver trout.

When I had laid it on the floor
I went to blow the fire a-flame,
But something rustled on the floor,
And someone called me by my name:
It had become a glimmering girl
With apple blossom in her hair
Who called me by my name and ran
And faded through the brightening air.

Though I am old with wandering
Through hollow lands and hilly lands,
I will find out where she has gone,
And kiss her lips and take her hands;
And walk among long dappled grass,
And pluck till time and times are done
The silver apples of the moon,
The golden apples of the sun.

There is a lot of mystical symbolism woven into this poem, so it seems that the best way to approach it is to start by looking at the overarching symbolism, and then narrow down and focus on each of the three stanzas.

One must assume that the structure of the poem is symbolic. Three is a mystical number and correlates to the Trinity; mind-body-spirit; Triple Goddess; birth-life-death; just to point out a few. Yeats would certainly have been aware of the importance of the number three when he was composing this poem. Now, something else that we need to keep in mind is that the poem also makes references to the four magical elements: earth, air, fire, and water. So because the poem is structured in three parts and incorporates the four elements, we can assume that Yeats’ intention was that the poem work as a magical invocation of sorts.

Let us examine each stanza more closely.

At the beginning of the first stanza, the wanderer describes himself entering a hazel wood. Hazel is considered to be “the tree of wisdom and learning” for Celts and Druids, and “adds its strength to the bright fire burning.” It was considered ideal for enlisting the aid of fairies; gaining knowledge, wisdom, and poetic inspiration; and for “for making all purpose magickal wands.” (Source) So the fire in his head is either a burning for knowledge, poetic inspiration, or communication with the fairy realm (or possibly all three). He then creates a wand from a piece of hazel wood. It is important to note that Yeats chooses the word “wand” as opposed to “rod.” Based on the rhyme scheme, he could have used either word, so it is clear he wanted to emphasize the fact that a wand is a mystical tool.

The next thing to point out in the first stanza is the imagery of the moth. The moth is a symbol of transformation, and foreshadows an upcoming transformation within the poem.

At the end of the first stanza, the wanderer recounts drawing a silver trout from the stream. The stream represents the subconscious mind of the speaker, so he has used the wand, thread, and berry to draw something from the deeper recesses of the psyche.

The second stanza is one of transformation, hinted at by the moth in the previous stanza. The fish, which is associated with water (element 1) is placed onto the earth (element 2) as fire is stoked (element 3) and then transforms into a fairy who disappears into the air (element 4). There is almost a sense of alchemy here, transformative magick initiated through the use of elements. What is important to note is that the trout does not transform on its own. It is pulled from the water, into the air, placed on the earth, beside a flame. The wanderer appears to have had intent to initiate this metamorphosis.

In the final stanza, we hear from the wanderer in his present state. The first two stanzas were memories. Here he is old and seems to be nearing the end of his journey. What is key to this stanza are the last two lines. The goal of the wanderer is to reconnect with the fairy and then take of two apples: a silver apple associated with the Moon and a golden apple associated with the Sun. Yeats seems to be drawing on Judeo-Christian symbolism, of the fruit of the Tree of Knowledge and also from the Tree of Life, respectively. But also, there is Celtic and alchemical symbolism associated with the image of the apples.

In Celtic legends apples appear as the fruit of the Otherworld. More specifically, they are associated with the mythical Avalon, the ‘Island of Apples’. The otherworldly apple tree was also said to have been the source of the Silver Bough. In Norse tradition the tree bearing the golden apples of immortality was protected by the goddess Idun, whence they were stolen by Loki. The gods began to age, but they recovered the apples just before they were overcome by senility and death. In alchemy, when the alchemist is represented eating an apple at the end of the Great Work, he enjoys the fruit of immortality.

(Source)

So the ancient wanderer in Yeats’ poem is one who is seeking knowledge and immortality, through the aid of otherworldly entities, represented by the “glimmering girl / With apple blossom in her hair.” And he is drawing on all the occult knowledge and tools available to him in order to attain his goal.

Rise of the Black Flame: Issue 1 of 5

On a recent visit to my local comic store, I was surprised that the owner had added this comic to my folder. I inquired about it and was informed that it was a short five-issue offshoot of the Hellboy saga and he thought I would like it. I figured I would give it a try. I’m glad that I did.

The story begins with young girls in Burma being kidnapped and sacrificed as part of a ritualistic ceremony. While this trope may seem a little hackneyed, the strength of the story is in the subtle details within the text. These I found intriguing, even in this short first installment.

Many mystical and spiritual traditions assert that sound or vibration brought everything into existence. In fact, energy, which is the basis of all life and existence, is vibration. This concept is hinted at during an invocation early in the story.

<You are the origin of all things, and devourer of all things.> <Your perfect song can be heard in the void, but also in the hum deep within all living things in this breathing world.> <Though having form, you are formless. Though you are without beginning, so are you without end.>

Also in the short passage, we have hints of Taoism, of form and formlessness combined into one. Additionally, I see references to the ouroboros, the powerful occult symbol of wholeness and infinity.

Racial and ethnic tensions seem to be running high these days, and this is hinted at in the story. There is a great panel where the British general expresses his racist views by asserting that it is one thing if Burmese children go missing, but British girls disappearing is unacceptable. This corresponds with the tendency in some places to show outrages at the death of a white person, but lack of concern over the death of a black person.

Yes, well, Burmese children might well wander away from home unattended. But two English girls missing is two too many.

Finally, in a nice twist, the strong lead character turns out to be a woman, which I love. We need more strong female characters. So while in the first part of the tale it appears that the lead characters are two men, it shifts and the main characters appear to be two women. I find this a nice balance of the masculine and feminine.

I want to close with one more quote from this issue, which resonated with me.

The world is a great deal stranger–and more dangerous–than most would credit, mon cher.

“To the Rose Upon the Rood of Time” by William Butler Yeats

Red Rose, proud Rose, sad Rose of all my days!
Come near me, while I sing the ancient ways:
Cuchulain battling with the bitter tide;
The Druid, grey, wood-nurtured, quiet-eyed,
Who cast round Fergus dreams, and ruin untold;
And thine own sadness, whereof stars, grown old
In dancing silver-sandalled on the sea,
Sing in their high and lonely melody.
Come near, that no more blinded by man’s fate,
I find under the boughs of love and hate,
In all poor foolish things that live a day,
Eternal beauty wandering on her way.

Come near, come near, come near—Ah, leave me still
A little space for the rose-breath to fill!
Lest I no more hear common things that crave;
The weak worm hiding down in its small cave,
The field-mouse running by me in the grass,
And heavy mortal hopes that toil and pass;
But seek alone to hear the strange things said
By God to the bright hearts of those long dead,
And learn to chaunt a tongue men do not know.
Come near; I would, before my time to go,
Sing of old Eire and the ancient ways:
Red Rose, proud Rose, sad Rose of all my days.

This is a pretty cryptic poem. The title suggests that there is Rosicrucian symbolism woven into the verse, the rose and the cross being the symbol of the order. Yeats would have been familiar with this symbol, being a member of the Golden Dawn (which used the Rosy Cross as a symbol) and he was familiar with various occult symbols. He is definitely drawing on occult symbolism as well as Irish mythology. Cuchulain and Fergus were part of the Irish Red Branch cycle, or Ulster cycle. The Ulster cycle is a collection of medieval Irish legends and sagas that influenced Yeats. For a brief overview, click here.

I get the sense that Yeats considered himself to be like the Druid, conjuring a realm of magic as he sings his sacred bardic poetry. The second stanza in particular has the feel of a mystical chant. He repeats the opening phrase of the stanza “Come near” three times, like an invocation. The fact that he says this three times would have had occult symbolism also, three being a mystical number. Finally, the following lines imply that Yeats is conjuring in a sacred language, that of God which is unknown to all but a select few.

But seek alone to hear the strange things said
By God to the bright hearts of those long dead,
And learn to chaunt a tongue men do not know.

I am not sure what language Yeats is referring to. If I had to guess, I would say either ancient Irish or the sacred Enochian language of angels, possibly both. (Click here to read the Enochian Dictionary online.)

In addition to the rose and the cross being a symbol of occult mysticism and evocation, I suspect that Yeats was also using these to represent the Irish renaissance. The rose would therefore symbolize the blossoming of Irish culture. The cross would represent a sort of crossroads in time, where the past is intersecting with the present. The rose or Irish culture, a symbol or rebirth, is blossoming in the center of the crossroads.

Although I took a class on Yeats in college, I confess that I am not that knowledgeable in regards to the Irish mythology in much of his poetry. If any of you have some additional insight into Cuchulain or the Ulster Cycle, please feel free to share it here.

Thanks, and read on!

“Footnote to Howl” by Allen Ginsberg

In my last post I talked about “Howl.” At the end of that post, I promised that I would read and write about the “Footnote to Howl” next, so here we are. As a bonus, I’ve included a video of a Patti Smith performance where she reads the poem onstage with musical accompaniment. It’s excellent. Take the six minutes or so to watch it. This poem was meant to be heard, not just read.

This poem reads like a chant or an invocation, with repetition is used to reinforce the poem’s main tenet—that everything which exists in this world is holy. Everything in existence is an emanation from the divine godhead. If you hold this belief to be true, then everything that exists must be part of the divine being and therefore must also be divine. Ginsberg brilliantly juxtaposes images to force us to look at our preconceived notions of what is holy and what is not. Is the soul more holy than the genitals or asshole? Are the educated and the middle class more holy than the beggars in the street? Are the residents of one place more holy than the residents of another? Ginsberg’s answer is “no… everything is holy.” I’m inclined to agree.

There really isn’t much more to say about this poem. For me, it’s a celebration of life. It is the acceptance of people and diversity. We are all part of the divine creation, and that is a beautiful thing.

Now watch Patti Smith and be inspired! And for those of you who celebrate, have a blessed Solstice.