예이츠 이후의 시적 자세와 태도를 일견하면, 그의 시가 나중에 쓰여 지는 많은 시의 근거가 된다는 점에서 예이츠 이후의 시인들은 그의 그늘에 있다. 그가 황소고 그들이 개미라는 뜻이 아니라, 하나의 태양이 어떤 지형에 하나의 그림자를 던진다는 뜻이다. 그리고 같은 땅 내의 한 부분에서 일한다는 것은 하나의 개미의 그림자가 보다 큰 다른 개미의 그림자와 겹치거나 우연일치가 되며, 그의 그림자의 윤곽은 앞으로 보다 큰 그림자가 나타날 때까지 기준이 된다는 뜻이다.

Globalization has been remaking the world order in terms of world economy, cosmopolitan culture and international social movements. Through globalization, we could enjoy many cultures and communicate between us without any obstacle. On the other hand, it was thought to be the extension of modernization, bringing about many problems. In connection with the expansion of globalization, Samuel Huntington's theory of ' The Clash of Civilizations' is worth mentioning. According to him, the 21th century as de-cold period, is faced with the collision of cultures based on religions. As far as globalization is considered to be the expansion of American culture, the world- wide resistance is already predicted. Especially the countries which had gone through colonization are seeking their own alternatives to the global culture. In connection with this, modern Irish poets are the representatives who are moving toward the ideal glocalism. What I mean by ideal glocalism includes making definition of localism, the appropriation of global power, objectifying the local culture and seeking for the new humanism. The modern Irish poets show the successful model for appropiating 'the third-space' of Homi Bhabha. They explore 'the third-space' of Homi Bhabha as the space of recreation, not that of imitation, by solidifying the local culture and accepting the hybridity at the same time. W.B. Yeats is the first contributor in making differentiation of the Irish culture from the English one. And, also, he tries to make the Irish culture global trend. He recreated hybridity as something new. However, he cannot narrow the cultural gap between the Anglo-Irish as a global power and the Gaelic Catholic as a local power. John Montague begins his career as a critic of Irish local culture. And he chose the exile. However, from him, we can also see the romantic attachment to the local culture through its objectification. Seamus Heaney begins his career as an archeologist of the local culture. However he also experiences the conflict between the local and the global. At last his recognition of hybridity of the local culture brings him to the reconciliation. The last conclusion is the following: the three Irish poets go beyond globalism toward glocalism through redefining and remaking their local culture.

Ireland abounds in narrative stories, including mythologies, sagas, legends and folktales, handed down through many generations from the ancient pagan period. In Ireland, especially in the western country Sligo where W. B. Yeats spent the better part of his early days, one cannot go far without hearing the mystic stories of pagan gods, nymphs and ghosts. The Irish are very proud of their unique and traditional Celtic culture and they still believe that the supernatural beings haunt everywhere and intervene in their human affairs. Yeats was educated in England and greatly influenced by many English writers and poets. Yeats, however, born with Celtic spirit and encouraged by the patriot John O’Leary, determined to be a national poet. Therefore, he began to write his early romantic narratives and dramatic verses based on the ancient Irish myths and legends, following the two brilliant predecessors Samuel Ferguson and William Allingham. Besides, what is more important than anything else, he usually put his own life and his unrequited love for Maud Gonne by modifying their themes and symbols into the ancient stories. Thus he succeeded in creating utterly new myths much familiar not only to the Irish today but also to the modern people abroad. Hence he was a renowned myth-maker and -modifier of the age

Yeats’s imagination is filled with the deliberate efforts and will to transform the given reality and self. Influenced by William Blake’s visionary or symbolic imagination who had pursued the eternal essence of life, Yeats sought for the perfect and beautiful as the goal which human beings should try to reach. In ‘Adam’s Curse,’ he asserts, since the Fall, there are nothing perfect and beautiful without one’s deliberate labour to reach them. A good poem necessarily needs lots of repeated correction, “stitching and unstitching,” but finally if it doesn’t seem natural like “a moment’s thought,” all the efforts and labour which have been made comes to be futile. In that the naturalness in poems through laborious process is emphasized, it can be said that his poetics would seek to the perfect and the refined, in content and expression, but most of all his great concern is on one’s passion and the laborious process to transform the reality as it is through imagination. This paper aims to explore the achievement of Yeats’s transformative imagination acted on the idealization of Anglo-Irish aristocratic tradition and nationality in terms of the discourse of nationalism. He projects onto Anglo-Irish aristocratic class the intellectual leadership over the crowd and the organic continuity and tradition which Irish middle class, that he hates, is regarded to lack. Under the threat and violence of Irish Catholics who began to make claims to their rights on dispossessed land, the Anglo-Irish, who had enjoyed the power and wealth since the 17th century, were forced to feel crisis. The Anglo-Irish were destined to play no more active roles in the following Irish history and would be in danger of isolation. Thus his idealization of the Anglo-Irish was constituted where his desire and fear meet. Here Yeats’s idealization of Anglo-Irish aristocrat was made retrospectively in the crisis. The Gregorys’ Coole House and Yeats’s tower, Thoor Ballylee are representative symbols in which he idealized the Anglo-Irish culture and its heroic tradition. The sense of form which Yeats found in the architectural form of Coole House as well as “courtesy” and “ceremony” in aristocrat’s life is one of the heroic ideals Yeats pursued throughout all his life. In poems dealing with this theme, we can see that he idealizes the Anglo-Irish culture and tradition by giving them the idealized heroic values such as the recklessness, intellect and courtesy, criticizing the rigid mind and snobbism of native middle class people who is indifferent to one’s spiritual value and imagination. This is the discourse of nationalism which insists on one’s nation’s innocent, continuous and self-sufficient attributes and proves its superiority to other nations. They would hide the fact that it is invented or constituted by purpose, assuming naturalness and making national myth a self-evident fact through various cultural discourses. But Yeats’s transformative imagination, as seen in ‘Adam’s Curse,’ puts great emphasis on one’s labour made behind to reach the ideal and the opposite to the reality, he lays bare his deliberate efforts of idealizing, not making natural by hiding and mystifying it. Here his poetry comes out of the typical discourse of nation. Like the Anglo-Irish ancestors who founded the magnificent house dreaming the ideal, Yeats himself who wrote a poem in the crisis of breakdown of the Anglo-Irish nationality by historical change and violence wanted to be memorized to his heir as a founder, “befitting the emblem of adversity.” In ‘Meditations in Time of Civil War,’ and ‘Coole Park and Ballylee, 1931,’ we can see that he makes the myth of Anglo-Irish nationality and at the same time demystifies or deconstructs it by showing that it is invented.

In my article titled “Nationalism of William B. Yeats and Seamus Heaney in their early poetry: mythic nationalism and realistic national consciousness” which was published in The Journal of English Language & Literature Vol. 45 No. 3, I analyzed three among four factors of nationalism (implicated) in the two poets’ early poetry, that is, ethnicity, language, territory. This article deals with one remaining factor of nationalism, religion, in their middle poetry. Religion is so powerful an influence in Ireland that Irish nationalism can be considered Irish Catholic Nationalism. The political, religious, and economic conflicts between Anglo-Irish Protestants and Catholic Irish made Ireland divided into Northern Ireland and Southern Ireland, after Ireland was liberated from British imperialism in 1922. The native Irish who had lost even their mother tongue, Gaelic during the colonial period of almost 800 years ruled by the British Empire sought their national identity in Catholicism and made the religious oppression of Britain their centripetal force. To Yeats, religion was not a dogmatic faith of institutionalized religion but a field in which his imagination of the supernatural is allowed full play to go beyond the ephemeral real world to the eternal spiritual world. He set the Irish religious identity on Irish countrymen’s native faith in faerie, ghost, eternity of soul, and the world of magic expressed in Irish legends, folklore, myths, and oral traditions. He satisfied his hunger for the ultimate truth of universe with the Irish ancient faith in the mystical world of the everlasting soul and the visionary as well as various kinds of mysticism in the East and the West. The mystical religious identity of the native Irish emphasized by him anticipated the continuous collisions among him, the Catholic pulpit and Irish nationalists. His romantic belief in a heroic spiritual Ireland materialized his Irish Literary Movement and his idealized Anglo-Irish Ascendancy culture was far from the political nationalism of the middle class of Ireland, the political class of the people democracy. Seamus Heaney has also suffered from the conflict between his cultural․ political ideals which are fundamentally Ireland-centered and the political reality of the violent IRA (Irish Republican Army) which kills even civilians at random for the cause of nationalism. To Heaney the religious faith was a recognition of the deep value of the religious ritual and the Catholic ritual has been internalized in his feminine poetic sensibility of patience, humility, duty, discipline, guiltiness, grace, wonder, and the ritual supplication. The Irish religious identity he put an emphasis on was not the visionary mystic one of Yeats but the real one which has been internalized in the minds of the native Catholic Irish as “self-afflicting compulsions” and spiritual paralysis, especially in terms of political martyrdom complex in IRA and historical defeatism of Catholic priests in Northern Ireland. Both Heaney and Yeats opposed violence of nationalism and sought their ideal one. Religion has had a devastating influence on the two tribal struggle in Ireland so that the two poets refused the established Christianity and tried to enhance Irish republican nationalism to the genuine nationalism allowing the peaceful co-existence of the two races living in Ireland. Heaney demythodized Yeats’s myth of the political martyrdom and denied the religious halo of Irish nationalism as well as the mythodized force in the history of the Northern Europe. His quest of democratic co-existence of plural culture in Ulster seems realistic and idealistic solution of the Troubles in Northern Ireland.