JAMES JOYCE: Ulysses, A Portrait of the Artist as a Young Man, Dubliners, Chamber Music & Exiles. James JoyceЧитать онлайн книгу.
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 rainsodden 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 extraterritorial 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 candlebutts from the sidepockets 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 candlebutts 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 bellbordered 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 aging body, spare and sinewy, greyed with a silverpointed 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 left in a corner, 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 like 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 candlebutts 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