Significance Of Wb Yeats

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e deeply symbolic nature of Yeats’s poetry was influenced by three sources: Irish mythology, classical Greek mythology, and the occult symbolism he was exposed to when he joined the magical order known as The Golden Dawn in 1890. In Yeats’s early career, he was heavily involved in collecting Irish folklore, and this informs his poetry of the 1890s. The Aengus of the title was a god of Irish mythology, one who stayed forever young and lived in a most marvellous palace where no one ever died, and where food and drink was always plentiful. This palace was called Brug na Boinne, and was situated on the banks of the River Boyne. He was also known as Aengus Og (“Aengus the Young”), among several variants. One of the most famous tales about Aengus, and one that is partly reproduced by Yeats in the poem, involves his love for a young girl called Caer. He became sick with love for her having only seen her in a dream, and after years of searching, finally found her. Caer spent each year alternately as a swan or as a human girl. When Aengus found her, she was a swan, and he plunged into the water beside her and he too turned into a swan. Together they sang the most beautiful songs that put all who heard to sleep. After a year, Caer and Aonghus turned from swans back to their original form. The obsessive love (“a fire was in my head”), the wandering in search of the briefly-glimpsed maiden, and the animal metamorphosis are common to the poem and the myth. However, in Yeat’s poem the metamorphosis involves a trout, not a swan – though both are related by the association with water. The trout-girl recalls the Irish myth of the maighdean mhara (“maidens of the sea”), who often bewitched men to fall in love with them. But unlike the Aengus of legend, Yeat’s protagonist is, at the poem’s end, not united with his beloved. Also unlike Aengus, he has grown old. Therefore his
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