In Lapis Lazuli William Butler Yeats expresses many opinions about the arts. The poem’s opening line appears to reject a definition for artistic purpose. However, the speaker’s words reveal a new reality in which artistic purpose can be re-evaluated. The poem states that art’s purpose is to help people overcome tragedy and to find hope and progress in a new age. The rubble of destruction, devastation and the beauty of art is what makes it possible to transform societies and create art.
The speaker criticizes art’s ability to transcend reality and overreach in the opening of the poem. The devastation that has occurred is attributed to humanity, not the art and culture. According to the text, “if you don’t do anything drastic Aeroplane/Zeppelin will fly out.” The speaker believes it is necessary to immediately take action in order to prevent future bombings or wars. It is difficult to get motivated by the excesses of artists. It is fickle. To distract people from the harsh realities of their lives, art is used in all its forms. This disillusionment is what causes wars to occur. Society turns away from truth and encourages evil as it embraces art. Art is shown as something to be blamed for the inability to fully actualize human suffering. The speaker again shifts the blame away from human beings to artistic disciplines. The speaker describes tragedy in Shakespearean plays and then says that it “cannot grow by an inch or a pound” after the play ends. Actors can tell stories, portray characters, or create situations that are fraught with human tragedy. But the curtain falls at the end. All involved are bound to be happy that the tragedy ends. The play’s woes are not relevant to the audience. Tragedia doesn’t extend beyond the play. This allows people to believe tragedy is temporary or false. The audience is informed by the art that suffering does not apply or relate to real society. The art that depicts tragedy is falsely presented for the pleasure and enjoyment of others. It is fair to accuse art for causing people to believe that tragedy does not exist and that they should confront it.
The speaker also tries to demonize individuals who promote the arts. The most prominent promoters for artistic expression are actors and artists. The speaker said that theater productions use “gaiety” to transfigure all of the horrors and destruction. This creates a feeling of ease and joy amid the pain. Actors do NOT need to let their emotions get the better of them. They can carry on with their lines with joy or passion. The art can twist the truth even though they present horrifying and heartbreaking depictions of human life. They are the enemy when they transform suffering into something beautiful. To manipulate their minds and spirits, artists use their captive audience as a weapon. The actors present all the evils of the world as easy and joyful. Artisans are manipulative and clever. The message of tragedy and ease is therefore falsified.
The speaker’s harsh criticism at the beginning of this poem is not a good sign. But, the poem progresses and it becomes clear that there has been a change in heart. The practical applications of art are now admired for their ability to inject hope into societies, as well as the way it helps balance out devastation. The beauty and joy that art can portray is derived from human suffering. This is evident in society. The speaker stated that “All things can fall and be rebuilt again,” and that the gay are the ones who are responsible for restoring society after tragedy. Human progress and human success are viewed as a cyclical cycle that relies on destruction. Artists are an integral part of this constant circle of suffering, reformation, and destruction. The joyous, the gay, are those who see the possibility of progress even when it seems impossible. Art helps people see the destruction they live in and motivates them for a better world. Although suffering will continue to exist, artisans can help us see the possibilities and make it better.
As he advocates for the artistic purpose, the speaker is more supportive. The imperfections that create the world are viewed from a different angle. The speaker states that “every accident crack or chip in the stone seems an avalanche of water or a high-slope where it still snows” which allows the speaker to view the flaws as they relate to devastation or suffering through the lapis luzuli stone and its carving. The speaker discusses his perspective as an artist. It is from destruction and ruin that new thoughts can spring. The worst thing that could happen to humanity is now the best place for us all to live a better life. This message is communicated through art. The speaker’s ability to see the good in all things, regardless of its imperfections, is helped by the stone’s scenic representation. Art can be used to help humanity see, acknowledge, and overcome tragedy. Because they open up possibilities for imagination, the flaws or rocks of the world can be transformed into the perfect situation.
As he explains how art transcends tragedy and ordinary experiences, the speaker settles down on his newfound promotion for the artistic purpose. The speaker comments on the scene on the rock and says that he enjoys picturing the men sitting there. They are shown in an environment that is free from all earthly limitations. The men can see the destruction as it is while sitting in a heaven-like environment. They can see the truth from a different perspective by removing themselves completely from the current situation. As such, the lofty goal is impossible. It is impossible to imagine imagining a world without refocusing on one’s own woes or agendas. The idea of reformation can be put in a transcendental format. The joy that transcendent reality brings men is evident. It is worth the effort to accept a new perspective. Art serves its purpose when it illustrates how beauty and positive progress can be achieved by people who are confronted with daily tragedies.
As the poem progresses, the speaker’s views on artistic purpose are clear. Contradictions highlight the arguments. The speaker mentions an incident that involved the art of “heaven-blazing into one’s head”. Heaven, a place often thought to be filled with love or peace, is opposed by the combative term of blazing. Through the pain and burning of artistic expression, the ideals of heaven can be forcibly embedded in the mind. The speaker is trying to make contempt of artisans by using this phrase. The speaker could not recognize the divine in artists’ work if he was really against them. Artists can cultivate peace and love, even though it may be brought about by fiery pain.
The speaker’s comments on artistic purpose shifts also reveal a misplaced emotion. The speaker claims that he enjoys picturing them sitting there… looking at the sad scene. The state of the world is clear to both the Chinese men as well as the speaker. The speaker speaks of joy in spite of the tragedy. His words show that perspective shifts are possible. One can see a glimpse of hope in a world one might normally consider to be tragic. The art helps the speaker to see the world in a new way. Despite their opposing meanings, delight is logically associated with tragedy.
The speaker concludes his poem by asking for mournful melodies. He then begins to play with the accomplished fingers. The musician presents songs of despair and tragedy. The music of sorrow can be transformed into songs that promise joy and hope. These men are old enough to see the cycles of destruction, and the progression of the human spirit. In describing this phenomenon the speaker understands that sadness can lead to the dawn of a better era. The speaker understands that even though the melody’s state is opposite the listener’s, he can still appreciate the positive role of music in improving society.
