by Unknown
The last words of Davin’s story sang in his memory and the figure of the woman in the story stood forth reflected in other figures of the peasant women whom he had seen standing in the doorways at Clane as the college cars drove by, as a type of her race and of his own, a bat-like soul waking to the consciousness of itself in darkness and secrecy and loneliness and, through the eyes and voice and gesture of a woman without guile, calling the stranger to her bed.
A hand was laid on his arm and a young voice cried:
— Ah, gentleman, your own girl, sir! The first handsel today, gentleman. Buy that lovely bunch. Will you, gentleman?
The blue flowers which she lifted towards him and her young blue eyes seemed to him at that instant images of guilelessness, and he halted till the image had vanished and he saw only her ragged dress and damp coarse hair and hoydenish face.
— Do, gentleman! Don’t forget your own girl, sir!
— I have no money, said Stephen.
— Buy them lovely ones, will you, sir? Only a penny.
— Did you hear what I said? asked Stephen, bending towards her. I told you I had no money. I tell you again now.
— Well, sure, you will some day, sir, please God, the girl answered after an instant.
— Possibly, said Stephen, but I don’t think it likely.
He left her quickly, fearing that her intimacy might turn to jibing and wishing to be out of the way before she offered her ware to another, a tourist from England or a student of Trinity. Grafton Street, along which he walked, prolonged that moment of discouraged poverty. In the roadway at the head of the street a slab was set to the memory of Wolfe Tone and he remembered having been present with his father at its laying. He remembered with bitterness that scene of tawdry tribute. There were four French delegates in a brake and one, a plump smiling young man, held, wedged on a stick, a card on which were printed the words: VIVE L’IRLANDE!
But the trees in Stephen’s Green were fragrant of rain and the rain-sodden earth gave forth its mortal odour, a faint incense rising upward through the mould from many hearts. The soul of the gallant venal city which his elders had told him of had shrunk with time to a faint mortal odour rising from the earth and he knew that in a moment when he entered the sombre college he would be conscious of a corruption other than that of Buck Egan and Burnchapel Whaley.
It was too late to go upstairs to the French class. He crossed the hall and took the corridor to the left which led to the physics theatre. The corridor was dark and silent but not unwatchful. Why did he feel that it was not unwatchful? Was it because he had heard that in Buck Whaley’s time there was a secret staircase there? Or was the jesuit house extra-territorial and was he walking among aliens? The Ireland of Tone and of Parnell seemed to have receded in space.
He opened the door of the theatre and halted in the chilly grey light that struggled through the dusty windows. A figure was crouching before the large grate and by its leanness and greyness he knew that it was the dean of studies lighting the fire. Stephen closed the door quietly and approached the fireplace.
— Good morning, sir! Can I help you?
The priest looked up quickly and said:
— One moment now, Mr Dedalus, and you will see. There is an art in lighting a fire. We have the liberal arts and we have the useful arts. This is one of the useful arts.
— I will try to learn it, said Stephen.
— Not too much coal, said the dean, working briskly at his task, that is one of the secrets.
He produced four candle-butts from the side-pockets of his soutane and placed them deftly among the coals and twisted papers. Stephen watched him in silence. Kneeling thus on the flagstone to kindle the fire and busied with the disposition of his wisps of paper and candle-butts he seemed more than ever a humble server making ready the place of sacrifice in an empty temple, a levite of the Lord. Like a levite’s robe of plain linen the faded worn soutane draped the kneeling figure of one whom the canonicals or the bell-bordered ephod would irk and trouble. His very body had waxed old in lowly service of the Lord — in tending the fire upon the altar, in bearing tidings secretly, in waiting upon worldlings, in striking swiftly when bidden — and yet had remained ungraced by aught of saintly or of prelatic beauty. Nay, his very soul had waxed old in that service without growing towards light and beauty or spreading abroad a sweet odour of her sanctity — a mortified will no more responsive to the thrill of its obedience than was to the thrill of love or combat his ageing body, spare and sinewy, greyed with a silver-pointed down.
The dean rested back on his hunkers and watched the sticks catch. Stephen, to fill the silence, said:
— I am sure I could not light a fire.
— You are an artist, are you not, Mr Dedalus? said the dean, glancing up and blinking his pale eyes. The object of the artist is the creation of the beautiful. What the beautiful is is another question.
He rubbed his hands slowly and drily over the difficulty.
— Can you solve that question now? he asked.
— Aquinas, answered Stephen, says PULCRA SUNT QUAE VISA PLACENT.
— This fire before us, said the dean, will be pleasing to the eye. Will it therefore be beautiful?
— In so far as it is apprehended by the sight, which I suppose means here esthetic intellection, it will be beautiful. But Aquinas also says BONUM EST IN QUOD TENDIT APPETITUS. In so far as it satisfies the animal craving for warmth fire is a good. In hell, however, it is an evil.
— Quite so, said the dean, you have certainly hit the nail on the head.
He rose nimbly and went towards the door, set it ajar and said:
— A draught is said to be a help in these matters.
As he came back to the hearth, limping slightly but with a brisk step, Stephen saw the silent soul of a jesuit look out at him from the pale loveless eyes. Like Ignatius he was lame but in his eyes burned no spark of Ignatius’s enthusiasm. Even the legendary craft of the company, a craft subtler and more secret than its fabled books of secret subtle wisdom, had not fired his soul with the energy of apostleship. It seemed as if he used the shifts and lore and cunning of the world, as bidden to do, for the greater glory of God, without joy in their handling or hatred of that in them which was evil but turning them, with a firm gesture of obedience back upon themselves and for all this silent service it seemed as if he loved not at all the master and little, if at all, the ends he served. SIMILITER ATQUE SENIS BACULUS, he was, as the founder would have had him, like a staff in an old man’s hand, to be leaned on in the road at nightfall or in stress of weather, to lie with a lady’s nosegay on a garden seat, to be raised in menace.
The dean returned to the hearth and began to stroke his chin.
— When may we expect to have something from you on the esthetic question? he asked.
— From me! said Stephen in astonishment. I stumble on an idea once a fortnight if I am lucky.
— These questions are very profound, Mr Dedalus, said the dean. It is like looking down from the cliffs of Moher into the depths. Many go down into the depths and never come up. Only the trained diver can go down into those depths and explore them and come to the surface again.
— If you mean speculation, sir, said Stephen, I also am sure that there is no such thing as free thinking inasmuch as all thinking must be bound by its own laws.
— Ha!
— For my purpose I can work on at present by the light of one or two ideas of Aristotle and Aquinas.
— I see. I quite see your point.
— I need them only for my own use and guidance until I have done something for myself by their light. If the lamp smokes or smells I shall try to trim it. If it does not give light enough I shall sell it and buy another.
— Epictetus also had a lamp, said the dean, which was sold for a fancy price after his death. It was the lamp he wrote his philosophical dissertations by. You know Epictetus?
— An old gentleman, said Stephen coarsely, who said that the soul is very lik
e a bucketful of water.
— He tells us in his homely way, the dean went on, that he put an iron lamp before a statue of one of the gods and that a thief stole the lamp. What did the philosopher do? He reflected that it was in the character of a thief to steal and determined to buy an earthen lamp next day instead of the iron lamp.
A smell of molten tallow came up from the dean’s candle butts and fused itself in Stephen’s consciousness with the jingle of the words, bucket and lamp and lamp and bucket. The priest’s voice, too, had a hard jingling tone. Stephen’s mind halted by instinct, checked by the strange tone and the imagery and by the priest’s face which seemed like an unlit lamp or a reflector hung in a false focus. What lay behind it or within it? A dull torpor of the soul or the dullness of the thundercloud, charged with intellection and capable of the gloom of God?
— I meant a different kind of lamp, sir, said Stephen.
— Undoubtedly, said the dean.
— One difficulty, said Stephen, in esthetic discussion is to know whether words are being used according to the literary tradition or according to the tradition of the marketplace. I remember a sentence of Newman’s in which he says of the Blessed Virgin that she was detained in the full company of the saints. The use of the word in the marketplace is quite different. I HOPE I AM NOT DETAINING YOU.
— Not in the least, said the dean politely.
— No, no, said Stephen, smiling, I mean —
— Yes, yes; I see, said the dean quickly, I quite catch the point: DETAIN.
He thrust forward his under jaw and uttered a dry short cough.
— To return to the lamp, he said, the feeding of it is also a nice problem. You must choose the pure oil and you must be careful when you pour it in not to overflow it, not to pour in more than the funnel can hold.
— What funnel? asked Stephen.
— The funnel through which you pour the oil into your lamp.
— That? said Stephen. Is that called a funnel? Is it not a tundish?
— What is a tundish?
— That. The... funnel.
— Is that called a tundish in Ireland? asked the dean. I never heard the word in my life.
— It is called a tundish in Lower Drumcondra, said Stephen, laughing, where they speak the best English.
— A tundish, said the dean reflectively. That is a most interesting word. I must look that word up. Upon my word I must.
His courtesy of manner rang a little false and Stephen looked at the English convert with the same eyes as the elder brother in the parable may have turned on the prodigal. A humble follower in the wake of clamorous conversions, a poor Englishman in Ireland, he seemed to have entered on the stage of jesuit history when that strange play of intrigue and suffering and envy and struggle and indignity had been all but given through — a late-comer, a tardy spirit. From what had he set out? Perhaps he had been born and bred among serious dissenters, seeing salvation in Jesus only and abhorring the vain pomps of the establishment. Had he felt the need of an implicit faith amid the welter of sectarianism and the jargon of its turbulent schisms, six principle men, peculiar people, seed and snake baptists, supralapsarian dogmatists? Had he found the true church all of a sudden in winding up to the end like a reel of cotton some fine-spun line of reasoning upon insufflation on the imposition of hands or the procession of the Holy Ghost? Or had Lord Christ touched him and bidden him follow, like that disciple who had sat at the receipt of custom, as he sat by the door of some zinc-roofed chapel, yawning and telling over his church pence?
The dean repeated the word yet again.
— Tundish! Well now, that is interesting!
— The question you asked me a moment ago seems to me more interesting. What is that beauty which the artist struggles to express from lumps of earth, said Stephen coldly.
The little word seemed to have turned a rapier point of his sensitiveness against this courteous and vigilant foe. He felt with a smart of dejection that the man to whom he was speaking was a countryman of Ben Jonson. He thought:
— The language in which we are speaking is his before it is mine. How different are the words HOME, CHRIST, ALE, MASTER, on his lips and on mine! I cannot speak or write these words without unrest of spirit. His language, so familiar and so foreign, will always be for me an acquired speech. I have not made or accepted its words. My voice holds them at bay. My soul frets in the shadow of his language.
— And to distinguish between the beautiful and the sublime, the dean added, to distinguish between moral beauty and material beauty. And to inquire what kind of beauty is proper to each of the various arts. These are some interesting points we might take up.
Stephen, disheartened suddenly by the dean’s firm, dry tone, was silent; and through the silence a distant noise of many boots and confused voices came up the staircase.
— In pursuing these speculations, said the dean conclusively, there is, however, the danger of perishing of inanition. First you must take your degree. Set that before you as your first aim. Then, little by little, you will see your way. I mean in every sense, your way in life and in thinking. It may be uphill pedalling at first. Take Mr Moonan. He was a long time before he got to the top. But he got there.
— I may not have his talent, said Stephen quietly.
— You never know, said the dean brightly. We never can say what is in us. I most certainly should not be despondent. PER ASPERA AD ASTRA.
He left the hearth quickly and went towards the landing to oversee the arrival of the first arts’ class.
Leaning against the fireplace Stephen heard him greet briskly and impartially every Student of the class and could almost see the frank smiles of the coarser students. A desolating pity began to fall like dew upon his easily embittered heart for this faithful serving-man of the knightly Loyola, for this half-brother of the clergy, more venal than they in speech, more steadfast of soul than they, one whom he would never call his ghostly father; and he thought how this man and his companions had earned the name of worldlings at the hands not of the unworldly only but of the worldly also for having pleaded, during all their history, at the bar of God’s justice for the souls of the lax and the lukewarm and the prudent.
The entry of the professor was signalled by a few rounds of Kentish fire from the heavy boots of those students who sat on the highest tier of the gloomy theatre under the grey cobwebbed windows. The calling of the roll began and the responses to the names were given out in all tones until the name of Peter Byrne was reached.
— Here!
A deep bass note in response came from the upper tier, followed by coughs of protest along the other benches.
The professor paused in his reading and called the next name:
— Cranly!
No answer.
— Mr Cranly!
A smile flew across Stephen’s face as he thought of his friend’s studies.
— Try Leopardstown! Said a voice from the bench behind.
Stephen glanced up quickly but Moynihan’s snoutish face, outlined on the grey light, was impassive. A formula was given out. Amid the rustling of the notebooks Stephen turned back again and said:
— Give me some paper for God’s sake.
— Are you as bad as that? asked Moynihan with a broad grin.
He tore a sheet from his scribbler and passed it down, whispering:
— In case of necessity any layman or woman can do it.
The formula which he wrote obediently on the sheet of paper, the coiling and uncoiling calculations of the professor, the spectre-like symbols of force and velocity fascinated and jaded Stephen’s mind. He had heard some say that the old professor was an atheist freemason. O the grey dull day! It seemed a limbo of painless patient consciousness through which souls of mathematicians might wander, projecting long slender fabrics from plane to plane of ever rarer and paler twilight, radiating swift eddies to the last verges of a universe ever vaster, farther and more impalpable.
— So we must distinguish be
tween elliptical and ellipsoidal. Perhaps some of you gentlemen may be familiar with the works of Mr W. S. Gilbert. In one of his songs he speaks of the billiard sharp who is condemned to play:
