by James Joyce
* Written across this paragraph in red crayon are the words “pride of the flesh.”
-XXV-
Lynch chuckled very much over this adventure.* He said it was the most original attempt at seduction of which he had ever heard, so original that …
— You know, he said, I must tell you that to the ordinary intelligence …
— To you, that is?
— To the ordinary intelligence it looks as if you had taken leave of your senses for the time being.
Stephen stared fixedly at his toes: they were sitting on a bench in the Green.
— It was the best I could do, he said.
— A very bad best, in my opinion. No girl with an ounce of brains would listen to you. That’s not the way to go about it, man. You run out suddenly after her, come up sweating and puffing and say “Let us lie together.” Did you mean it as a joke?
— No, I was quite serious. I thought she might … In fact I don’t know what I thought. I saw her, as I told you, and I ran after her and said what was in my mind. We are friends for a long time … Now it seems I have acted like a lunatic.
— O, no, said Lynch, expanding his chest, not like a lunatic but you went about the affair so strangely.
— If I had run after her and proposed to her, proposed marriage that is, you would not say I had acted strangely.
— [No, no] Even in that case …
— No, no, don’t deceive yourself, you would not. You would find an excuse for me.
— Well, you see, there is something relatively sane about marriage, isn’t there?
— For a man of your ordinary intelligence there may be: not for me. Have you ever read the Form of Solemnization of Marriage in the Book of Common Prayer?
— Never.
— You should then. Your everyday life is Protestant: you show yourself a Catholic only when you discuss. Well, to me that ceremony is not acceptable: it is not so sane as you imagine. A man who swears before the world to love a woman till death part him and her is sane neither in the opinion of the philosopher who understands what mutability is nor in the opinion of the man of the world who understands that it is safer to be a witness than an actor in such affairs. A man who swears to do something which it is not in his power to do is not accounted a sane man. For my part I do not believe that there was ever a moment of passion so fierce and energetic that it warranted a man in saying “I could love you for ever” to the adored object. Please understand the importance of Goethe …
— Still marriage is a custom. To follow a custom is a mark of sanity.
— It is a mark of ordinariness. I admit that many ordinary people are sane just as I know that many ordinary people have delusions. But a capacity for being deceived by others or by oneself cannot be said to constitute the essential part of sanity. It is rather a question whether a man does encourage an insane condition in himself by deceiving himself voluntarily or allowing himself to be deceived by others voluntarily.
— Anyhow your move was not diplomatic.
— We all know that, said Stephen standing up, but all genuine diplomacy is with a view to some particularly excellent plum. What plum do you think Cranly is likely to gain by a diplomacy which is highly meritorious in itself? What plum would I be likely to get by proposing a diplomatic marriage except a partner “to behold my chaste conversation, coupled with fear”— eh?
— The juice of the fruit, answered Lynch standing up in his turn and looking very thirsty and tired.
— The woman herself, you mean?
— Exactly.
Stephen walked along the path without saying anything for about twenty yards: then he said:
— I like a woman to give herself. I like to receive … These people count it a sin to sell holy things for money. But surely what they call the temple of the Holy Ghost should not be bargained for! Isn’t that simony?
— You want to sell your verses, don’t you, said Lynch abruptly, and to a public you say you despise?
— I do not want to sell my poetical mind to the public. I expect reward from the public for my verses because I believe my verses are to be numbered among the spiritual assets of the State. That is not a simoniacal exchange. I do not sell what Glynn calls the divine afflatus: I do not swear to love, honour and obey the public until my dying day — do I? A woman’s body is a corporal asset of the State: « if she traffic with it she must sell it either as a harlot or as a married woman or as a working celibate or as a mistress. But a woman is (incidentally) a human being: and a human being’s love and freedom is not a spiritual asset of the State. Can the State buy and sell electricity? It is not possible. Simony is monstrous because it revolts our notion of what is humanly possible. A human being can exert freedom to produce or to accept, or love to procreate or to satisfy. Love gives and freedom takes. » The woman in the black straw hat gave something before she sold her body to the State. Emma will sell herself to the State but give nothing.
— You know even if you had proposed to buy her decently — for State purposes — said Lynch, kicking his toes moodily at the gravel, she would not have sold at the price.
— You think not. Not even if I …
— Not likely, said the other definitely. What a damn fool she is!
Stephen blushed ingenuously:
— You have such a nice way of putting things, he said.
The next time Stephen met Emma in the street she did not salute him. He did not tell the incident to anyone but Lynch. From Cranly he expected scant sympathy and he was deterred from speaking of it to Maurice because he had still the elder brother’s wish to appear successful. The conversation with Lynch had revealed to him with distressing effect the commonplace side of the adventure. He asked himself seriously and often had he expected that she would have answered ‘Yes’ to his proposal. His mind, he thought, must have been somewhat unbalanced that morning. And yet when he reconsidered his own defence of his conduct he found it just. The economic aspect of the affair did not present itself to him very vividly and, indeed, was only vivid enough to make him deplore the fact that the solution of moral problems should be so hopelessly entangled with merely material considerations. He was not sufficiently doctrinaire to wish to have his theory put to the test by a general [revulsion] revolution of society but he could not believe that his theory was utterly impracticable. The Roman Catholic notion that a man should be unswervingly continent from his boyhood and then be permitted to achieve his male nature, having first satisfied the Church as to his orthodoxy, financial condition, [and] prospects and general intentions, and having sworn before witnesses to love his wife for ever whether he loved her or not and to beget children for the kingdom of heaven in such manner as the Church approved of — this notion seemed to him by no means satisfactory.
During the train of these reflections the Church sent an embassy of nimble pleaders into his ears. These ambassadors were of all grades and of all types of culture. They addressed every side of his nature in turn. He was a young man with a doubtful future and an unusual character: this was the first salient fact. The ambassadors met it without undue pretence or haste. They stated that it was in their power to make smooth many of the ways which promised to be rough and, by diminishing the hardships of the material nature, to allow the unusual character scope and ease to develop and approve itself. He had deplored the entanglement of merely material considerations in a problem of morals and here, at least, was a warrant that if he chose to give ear to the pleadings of the embassy the moral problem in his case would be set on the road of solving itself free from minor and unworthier cares. He had what he called a ‘modern’ reluctance to give pledges: no pledges were required. If at the end of five years he still persevered in his obduracy of heart he could still seize upon his individual liberty without fear of being called oath-breaker therefor. The practice of due consideration was an old one and a wise one. He himself was the greatest sceptic concerning the perfervid enthusiasms of the patriots. As an artist he had nothing but contempt for
a work which had arisen out of any but the most stable mood of the mind. Was it possible that he would exercise less rigour on his life than he desired to exercise on his art? How could he be guilty of such foolishness, of such cynical subordination of the actual to the abstract, if he honestly believed that an institution is to be accounted valuable in proportion to its nearness to some actual human need or energy and that the epithet ‘vivisective’ should be applied to the modern spirit as distinguished from the ancient or category-burdened spirit. He desired for himself the life of an artist. Well! And he feared that the Church would obstruct his desire. But, during the formulation of his artistic creed, had he not found item after item upheld for him in advance by the greatest and most orthodox doctor of the Church and was it anything but vanity which urged him to seek out the thorny crown of the heretic while the entire theory, in accordance with which his entire artistic life was shaped, arose most conveniently for his purpose out of the mass of Catholic theology? He could not accept whole-heartedly the offers of Protestant belief: he knew that the liberty it boasted of was often only the liberty to be slovenly in thought and amorphous in ritual. No-one, not the most rabid enemy of the Church, could accuse it of being slovenly in thought: the subtlety of its disquisitions had become a byword with demagogues. No-one again could accuse the Church of being amorphous in ritual. The Puritan, the Calvinist, the Lutheran were inimical to art and to exuberant beauty: the Catholic was the friend of him who professed to interpret or divulge the beautiful. Could he assert that his own aristocratic intelligence and passion for a supremely satisfying order in all the fervours of artistic creation were not purely Catholic qualities? The ambassadors did not labour this point.
Besides, they said, it is a mark of the modern spirit to be shy in the presence of all absolute statements. However sure you may be now of the reasonableness of your convictions you cannot be sure that you will always think them reasonable. If you sincerely regard a pledge as an infringement of human liberty you cannot pledge yourself against following a reactionary impulse which is certain to overtake you some day. You cannot leave out of sight the possibility that your views of the world will change to such an extent that you will regard all interference with the course of affairs as the part of such [who] as can still be deluded by hope. In that case what will have become of your life? You will have wasted it in efforts to save people who have neither inclination nor aptitude for freedom. You believe in an aristocracy: believe also in the eminence of the aristocratic class and in the order of society which secures that eminence. Do you imagine that manners will become less ignoble, intellectual and artistic endeavour less conditioned, if the ignorant, enthusiastic, spiritual slovens whom we have subjected subject us? Not one of those slovens understands your aims as an artist or wants your sympathy: we, on the contrary, understand your aims and often are in sympathy with them and we solicit your support and consider your comradeship an honour. You are fond of saying that the Absolute is dead. If that be so it is possible that we are all wrong and if once you accept that as a possibility what remains for you but an intellectual disdain? With us you can exercise your contemptuous faculties when you are recognised as one of the patrician order and you will not even be obliged to grant a truce to the very doctrines, the success of which in the world has secured you your patricianship. Make one with us. Your life will be insured from grosser troubles, your art will be « safeguarded against the intrusions of revolutionary notions which no artist of whom history tells us has ever made himself champion. Make one with us, on equal terms. In temper and in mind you are still a Catholic. Catholicism is in your blood. » Living in an age which professes to have discovered evolution, can you be fatuous enough to think that simply by being wrong-headed you can recreate entirely your mind and temper or can clear your blood of what you may call the Catholic infection? A revolution such as you desire is not brought about by violence but gradually: and, within the Church you have an opportunity of beginning your revolution in a rational manner. You can sow the seeds in the careful furrows entrusted to you and if your seed is good it will prosper. But by going into the unnecessary wilderness and scattering your seed broadcast on all soils what harvest will you have? Everything seems to urge you to a course of moderation, of forbearance; and the purified will can surely display itself quite as well in acceptance as in rejection. The trees do not resent autumn nor does any exemplary thing in nature resent its limitations. Neither then do you resent the limitations of compromise.
These pleadings which Stephen so punctiliously heard out were supplemented by Cranly’s influence. Neither of the young men [were] was studying for [their] his examination and they spent their evenings as usual in aimless walking and talking. Their walks and talks led nowhere because whenever anything definite threatened to make its appearance in their talk Cranly promptly sought the company of some of his chosen companions. The billiard-room of the Adelphi Hotel was now a favourite resort of the two friends. After ten o’clock every night they went into the billiard-room. It was a big room well furnished with ill-kept inelegant tables and poorly furnished with players. Cranly played protracted matches with one or other of his companions while Stephen sat on the seat that ran alongside of the table. A game of fifty cost sixpence which was duly paid by each of the players in equal parts, Cranly producing « his threepence very deliberately from a leather heart-shaped purse. The players sometimes sent their balls on to the floor and » Cranly occasionally swore at his flamin’ cue. There was a bar attached to the billiard-room. In the bar was a stout barmaid who wore badly made stays, served bottles of stout with her head on one side, and conversed in an English accent with her customers about the theatrical companies of the different theatres. Her customers were young men who carried their hats sideways far back on their heads and walked with their feet far apart. Their trousers were usually turned up high above their tan boots. One of the regular customers at this bar (though he did not mix with the young gentlemen mentioned above) was a friend of Cranly’s, a young man who was a clerk in the Agricultural Board Office. He was a bandy-legged little man who spoke very little when he was sober but very much when he was drunk. When he was sober he was very orderly but his tipsiness, signalled by a dark-coloured ooze upon his pock-marked face, was boastful and disorderly. One night he engaged in a fierce argument about Tim Healy with a thick set medical student who had a taste for the art of self-defence. The argument was nearly entirely one-sided inasmuch as the medical student’s contributions were derisive laughs and such remarks as “Is he handy with the mits?” “Can he put up his props?” “Is he a good man with the mits?” At last the clerk from the Agricultural Board Office called the medical student a dirty name whereupon the medical student immediately knocked down all the drinks on the counter in his efforts to ‘smash’ the offender. The barmaid ran screaming for the proprietor, the medical student was soothed and restrained by considerate friends and the offender was escorted out by Cranly and Stephen and a few others. At first he lamented that his new cuffs were stained with porter and expressed a great desire to go back and fight it out but, dissuaded by Cranly, he began to tell Stephen in an indistinct undertone that he had got the highest marks in Pure Mathematics ever given in the degree examination.* He advised Stephen to go to London to write for the papers and said he could put him in the right way to get on. When Cranly had begun a conversation with the others concerning the interrupted game of billiards Stephen’s companion again announced that he had got the highest marks ever given in the degree in Pure Mathematics.
Stephen continued making his book of verses in spite of these distracting influences. He had come to the conclusion that nature had designed him for a man of letters and therefore he determined that, in spite of all influences, he would do as nature counselled. He had begun to consider Cranly a bad influence. Cranly’s method in argument was to reduce all things to their food values (though he himself was the most impractical of theorists) and Stephen’s conception of art fared very badly from such a m
ethod. Stephen held the test of food values an extreme one and one which in its utter materialism suggested a declination from the heights of romanticism. He knew that Cranly’s materialism was only skin-deep and he surmised that Cranly chose to express himself in language and conduct of direct ugliness simply because his fear of ridicule and more than diplomatic wish to be well with men urged him to refrain from beauty of any kind. He fancied moreover that he detected in Cranly’s attitude towards him a certain hostility, arising out of a thwarted desire to imitate. Cranly was fond of ridiculing Stephen to his bar companions and though this was supposed to be no more than banter Stephen found touches of seriousness in it. Stephen refused to close with this trivial falsehood of his friend and continued to [disclose] share all the secrets of his bosom as if he had not observed any change. He no longer, however, sought his friend’s opinion or allowed the sour dissatisfaction of his friend’s moods to weigh with him. He was egoistically determined that nothing material, no favour [of] or reverse of fortune, no bond of association or impulse or tradition should hinder him from working out the enigma of his position in his own way. He avoided his father sedulously because he now regarded his father’s presumptions as the most deadly part of a tyranny, internal and external, which he determined to combat with might and main. He argued no further with his mother, persuaded that he could have no satisfactory commerce with her so long as she chose to set the shadow of a clergyman between her nature and his. His mother told him one day that she had spoken of him to her confessor and asked his spiritual advice. Stephen turned to her and remonstrated hotly with her for doing such a thing.
— It is a nice thing, he said, that you go and discuss me behind my back. Have you not your own nature to guide you, your own sense of what is right, without going to some Father Jack-in-the-Box to ask him to guide you?
— Priests know a great deal of the world, said his mother.
