A conviction that the world was now but a bundle of fragments possessed me without ceasing. I had tried this conviction on The Rhymers, thereby plunging into greater silence an already too silent evening. Johnson, I was accustomed to say, you are the only man I know whose silence has beak & claw. I had lectured on it to some London Irish society, and I was to lecture upon it later on in Dublin, but I never found but one interested man, an official of the Primrose League, who was also an active member of the Fenian Brotherhood. I am an extreme conservative apart from Ireland, I have heard him explain; and I have no doubt that personal experience made him share the sight of any eye that saw the world in fragments. I had been put into a rage by the followers of Huxley, Tyndall, Carolus Duran and Bastien?Lepage, who not only asserted the unimportance of subject, whether in art or literature, but the independence of the arts from one another. Upon the other hand I delighted in every age where poet and artist confined themselves gladly to some inherited subject matter known to the whole people, for I thought that in man and race alike there is something called unity of being, using that term as Dante used it when he compared beauty in the Convito to a perfectly proportioned human body. My father, from whom I had learned the term, preferred a comparison to a musical instrument so strong that if we touch a string all the strings murmur faintly. There is not more desire, he had said, in lust than in true love; but in true love desire awakens pity, hope, affection, admiration, and, given appropriate circumstance, every emotion possible to man. When I began, however, to apply this thought to the State and to argue for a law?made balance among trades and occupations, my father displayed at once the violent free?trader and propagandist of liberty. I thought that the enemy of this unity was abstraction, meaning by abstraction not the distinction but the isolation of occupation, or class or faculty??

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