At the top of the house, and at the time I remember best, in the same room with the young Scotchman, lived Mr George Russell (A. E.) and the house and the society were divided into his adherents and those of the engineer; and I heard of some quarrelling between the factions. The rivalry was sub-conscious. Neither had willingly opposed the other in any matter of importance. The engineer had all financial responsibility, and George Russell was, in the eyes of the community, saint and genius. Had either seen that the question at issue was the leadership of mystical thought in Dublin, he would, I think, have given way, but the dispute seemed trivial. At the weekly meetings anything might be discussed; no chairman called a speaker to order; an atheistic workman could denounce religion, or a pious Catholic confound theosophy with atheism; and the engineer, precise and practical, disapproved. He had an object. He wished to make converts for a definite form of belief, and here an enemy, if a better speaker, might make all the converts. He wished to confine discussion to members of the society, and had proposed in committee, I was told, a resolution on the subject; while Russell, who had refused to join my National Literary Society, because the party of the Harp and the Wolf-dog set limits to discussion, resisted, and at last defeated him. In a couple of years some new dispute arose; he resigned, and founded a society which drew doctrine and method from America or London; and Russell became, as he is to-day, the one masterful influence among young Dublin men and women who love religious speculation, but have no historical faith.
When Russell and I had been at the Art School six or seven years before, he had been almost unintelligible. He had seemed incapable of coherent thought, and perhaps was so at certain moments. The idea came upon him, he has told me, that, if he spoke, he would reveal that he had lost coherence; and for the three days that the idea lasted spent the hours of daylight wandering upon the Dublin mountains, that he might escape the necessity for speech. I used to listen to him at that time, mostly walking through the streets at night, for the sake of some stray sentence, beautiful and profound, amid many words that seemed without meaning; and there were others, too, who walked and listened, for he had become to, I think, all his fellow students, sacred, as the fool is sacred in the East. We copied the model laboriously, but he would draw without research into the natural form, and call his study "St John in the
