JAMES JOYCE: Ulysses, A Portrait of the Artist as a Young Man, Dubliners, Chamber Music & Exiles. James JoyceЧитать онлайн книгу.
he seemed to feel his soul in devotion pressing like fingers the keyboard of a great cash register and to see the amount of his purchase start forth immediately in heaven, not as a number but as a frail column of incense or as a slender flower.
The rosaries too, which he said constantly—for he carried his beads loose in his trousers’ pockets that he might tell them as he walked the streets—transformed themselves into coronals of flowers of such vague unearthly texture that they seemed to him as hueless and odourless as they were nameless. He offered up each of his three daily chaplets that his soul might grow strong in each of the three theological virtues, in faith in the Father Who had created him, in hope in the Son Who had redeemed him, and in love of the Holy Ghost Who had sanctified him, and this thrice triple prayer he offered to the Three Persons through Mary in the name of her joyful and sorrowful and glorious mysteries.
On each of the seven days of the week he further prayed that one of the seven gifts of the Holy Ghost might descend upon his soul and drive out of it day by day the seven deadly sins which had defiled it in the past; and he prayed for each gift on its appointed day, confident that it would descend upon him, though it seemed strange to him at times that wisdom and understanding and knowledge were so distinct in their nature that each should be prayed for apart from the others. Yet he believed that at some future stage of his spiritual progress this difficulty would be removed when his sinful soul had been raised up from its weakness and enlightened by the Third Person of the Most Blessed Trinity. He believed this all the more, and with trepidation, because of the divine gloom and silence wherein dwelt the unseen Paraclete, Whose symbols were a dove and a mighty wind, to sin against Whom was a sin beyond forgiveness, the eternal mysterious secret Being to Whom, as God, the priests offered up mass once a year, robed in the scarlet of the tongues of fire.
The imagery through which the nature and kinship of the Three Persons of the Trinity were darkly shadowed forth in the books of devotion which he read—the Father contemplating from all eternity as in a mirror His Divine Perfections and thereby begetting eternally the Eternal Son, and the Holy Spirit proceeding out of Father and Son from all eternity—were easier of acceptance by his mind by reason of their august incomprehensibility than was the simple fact that God had loved his soul from all eternity, for ages before he had been born into the world, for ages before the world itself had existed.
He had heard the names of the passions of love and hate pronounced solemnly on the stage and in the pulpit, had found them set forth solemnly in books and had wondered why his soul was unable to harbour them for any time or to force his lips to utter their names with conviction. A brief anger had often invested him but he had never been able to make it an abiding passion and had always felt himself passing out of it as if his very body were being divested with ease of some outer skin or peel. He had felt a subtle, dark and murmurous presence penetrate his being and fire him with a brief iniquitous lust: it too had slipped beyond his grasp leaving his mind lucid and indifferent. This, it seemed, was the only love and that the only hate his soul would harbour.
But he could no longer disbelieve in the reality of love, since God Himself had loved his individual soul with divine love from all eternity. Gradually, as his soul was enriched with spiritual knowledge, he saw the whole world forming one vast symmetrical expression of God’s power and love. Life became a divine gift for every moment and sensation of which, were it even the sight of a single leaf hanging on the twig of a tree, his soul should praise and thank the Giver. The world for all its solid substance and complexity no longer existed for his soul save as a theorem of divine power and love and universality. So entire and unquestionable was this sense of the divine meaning in all nature granted to his soul that he could scarcely understand why it was in any way necessary that he should continue to live. Yet that was part of the divine purpose and he dared not question its use, he above all others who had sinned so deeply and so foully against the divine purpose. Meek and abased by this consciousness of the one eternal omnipresent perfect reality his soul took up again her burden of pieties, masses and prayers and sacraments and mortifications, and only then for the first time since he had brooded on the great mystery of love did he feel within him a warm movement like that of some newly born life or virtue of the soul itself. The attitude of rapture in sacred art, the raised and parted hands, the parted lips and eyes as of one about to swoon, became for him an image of the soul in prayer, humiliated and faint before her Creator.
But he had been forewarned of the dangers of spiritual exaltation and did not allow himself to desist from even the least or lowliest devotion, striving also by constant mortification to undo the sinful past rather than to achieve a saintliness fraught with peril. Each of his senses was brought under a rigorous discipline. In order to mortify the sense of sight he made it his rule to walk in the street with downcast eyes, glancing neither to right nor left and never behind him. His eyes shunned every encounter with the eyes of women. From time to time also he balked them by a sudden effort of the will, as by lifting them suddenly in the middle of an unfinished sentence and closing the book. To mortify his hearing he exerted no control over his voice which was then breaking, neither sang nor whistled and made no attempt to flee from noises which caused him painful nervous irritation such as the sharpening of knives on the knifeboard, the gathering of cinders on the fireshovel and the twigging of the carpet. To mortify his smell was more difficult as he found in himself no instinctive repugnance to bad odours whether they were the odours of the outdoor world, such as those of dung and tar, or the odours of his own person among which he had made many curious comparisons and experiments. He found in the end that the only odour against which his sense of smell revolted was a certain stale fishy stink like that of longstanding urine: and whenever it was possible he subjected himself to this unpleasant odour. To mortify the taste he practised strict habits at table, observed to the letter all the fasts of the church and sought by distraction to divert his mind from the savours of different foods. But it was to the mortification of touch he brought the most assiduous ingenuity of inventiveness. He never consciously changed his position in bed, sat in the most uncomfortable positions, suffered patiently every itch and pain, kept away from the fire, remained on his knees all through the mass except at the gospels, left parts of his neck and face undried so that air might sting them and, whenever he was not saying his beads, carried his arms stiffly at his sides like a runner and never in his pockets or clasped behind him.
He had no temptations to sin mortally. It surprised him however to find that at the end of his course of intricate piety and selfrestraint he was so easily at the mercy of childish and unworthy imperfections. His prayers and fasts availed him little for the suppression of anger at hearing his mother sneeze or at being disturbed in his devotions. It needed an immense effort of his will to master the impulse which urged him to give outlet to such irritation. Images of the outbursts of trivial anger which he had often noted among his masters, their twitching mouths, closeshut lips and flushed cheeks, recurred to his memory, discouraging him, for all his practice of humility, by the comparison. To merge his life in the common tide of other lives was harder for him than any fasting or prayer and it was his constant failure to do this to his own satisfaction which caused in his soul at last a sensation of spiritual dryness together with a growth of doubts and scruples. His soul traversed a period of desolation in which the sacraments themselves seemed to have turned into dried-up sources. His confession became a channel for the escape of scrupulous and unrepented imperfections. His actual reception of the eucharist did not bring him the same dissolving moments of virginal selfsurrender as did those spiritual communions made by him sometimes at the close of some visit to the Blessed Sacrament. The book which he used for these visits was an old neglected book written by saint Alphonsus Liguori, with fading characters and sere foxpapered leaves. A faded world of fervent love and virginal responses seemed to be evoked for his soul by the reading of its pages in which the imagery of the canticles was interwoven with the communicant’s prayers. An inaudible voice seemed to caress the soul, telling her names and glories, bidding her arise as for espousal and come away, bidding her look forth, a spouse, from Amana and from the mountains of the leopards; and the soul seemed to answer with the same inaudible voice, surrendering herself: Inter ubera mea commorabitur.
This idea of surrender had a perilous attraction for his mind now that he felt his soul beset once again by the insistent voices of the flesh which began to murmur to him again during his prayers and meditations. It gave him an intense sense of power to know that he could by a single act of consent, in a