Complete Works of James Joyce

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  Bonum est in quod tendit appetitus. S. Thomas Aquinas.

  The good is that towards the possession of which an appetite tends: the good is the desirable. The true and the beautiful are the most persistent orders of the desirable. Truth is desired by the intellectual appetite which is appeased by the most satisfying relations of the intelligible; beauty is desired by the aesthetic appetite which is appeased by the most satisfying relations of the sensible. The true and the beautiful are spiritually possessed; the true by intellection, the beautiful by apprehension, and the appetites which desire to possess them, the intellectual and aesthetic appetites, are therefore spiritual appetites ....

  J. A. J. Pola, 7 XI 04.

  Pulchra sunt quae visa placent. S. Thomas Aquinas.

  Those things are beautiful the apprehension of which pleases. Therefore beauty is that quality of a sensible object in virtue of which its apprehension pleases or satisfies the aesthetic appetite which desires to apprehend the most satisfying relations of the sensible. Now the act of apprehension involves at least two activities, the activity of cognition or simple perception and the activity of recognition. If the activity of simple perception is, like every other activity, itself pleasant, every sensible object that has been apprehended can be said in the first place to have been and to be in a measure beautiful; and even the most hideous object can be said to have been and to be beautiful in so far as it has been apprehended. In regard then to that part of the act of apprehension which is called the activity of simple perception there is no sensible object which cannot be said to be in a measure beautiful.

  With regard to the second part of the act of apprehension which is called the activity of recognition it may further be said that there is no activity of simple perception to which there does not succeed in whatsoever measure the activity of recognition. For by the activity of recognition is meant an activity of decision; and in accordance with this activity in all conceivable cases a sensible object is said to be satisfying or dissatisfying. But the activity of recognition is, like every other activity, itself pleasant and therefore every object that has been apprehended is secondly in whatsoever measure beautiful. Consequently even the most hideous object may be said to be beautiful for this reason as it is a priori said to be beautiful in so far as it encounters the activity of simple perception.

  Sensible objects, however, are said conventionally to be beautiful or not for neither of the foregoing reasons but rather by reason of the nature, degree and duration of the satisfaction resulting from the apprehension of them and it is in accordance with these latter merely that the words ‘beautiful’ and ‘ugly’ are used in practical aesthetic philosophy. It remains then to be said that these words indicate only a greater or less measure of resultant satisfaction and that any sensible object, to which the word ‘ugly’ is practically applied, an object, that is, the apprehension of which results in a small measure of aesthetic satisfaction, is, in so far as its apprehension results in any measure of satisfaction whatsoever, said to be for the third time beautiful....

  J. A. J. Pola, 15 XI 04.

  The Act of Apprehension

  It has been said that the act of apprehension involves at least two activities - — the activity of cognition or simple perception and the activity of recognition. The act of apprehension, however, in its most complete form involves three activities — the third being the activity of satisfaction. By reason of the fact that these three activities are all pleasant themselves every sensible object that has been apprehended must be doubly and may be trebly beautiful. In practical aesthetic philosophy the epithets ‘beautiful’ and ‘ugly’ are applied with regard chiefly to the third activity, with regard, that is, to the nature, degree and duration of the satisfaction resultant from the apprehension of any sensible object and therefore any sensible object to which in practical aesthetic philosophy the epithet ‘beautiful’ is applied must be trebly beautiful, must have encountered, that is, the three activities which are involved in the act of apprehension in its most complete form. Practically then the quality of beauty in itself must involve three constituents to encounter each of these three activities ....

  J. A. J. Pola. 16 XI 04.

  The Holy Office

  1904

  Myself unto myself will give This name, Katharsis-Purgative. I, who dishevelled ways forsook To hold the poets’ grammar-book, Bringing to tavern and to brothel The mind of witty Aristotle, Lest bards in the attempt should err

  Must here be my interpreter:

  Wherefore receive now from my lip

  Peripatetic scholarship.

  To enter heaven, travel hell,

  Be piteous or terrible,

  One positively needs the ease

  Of plenary indulgences.

  For every true-born mysticist

  A Dante is, unprejudiced,

  Who safe at ingle-nook, by proxy,

  Hazards extremes of heterodoxy,

  Like him who finds a joy at table,

  Pondering the uncomfortable.

  Ruling one’s life by commonsense

  How can one fail to be intense?

  But I must not accounted be

  One of that mumming company —

  With him who hies him to appease

  His giddy dames’ frivolities

  While they console him when he whinges

  With gold-embroidered Celtic fringes —

  Or him who sober all the day

  Mixes a naggin in his play —

  Or him whose conduct ‘seems to own’

  His preference for a man of ‘tone’ —

  Or him who plays the ragged patch

  To millionaires in Hazelhatch

  But weeping after holy fast

  Confesses all his pagan past —

  Or him who will his hat unfix

  Neither to malt nor crucifix

  But show to all that poor-dressed be

  His high Castilian courtesy —

  Or him who loves his Master dear —

  Or him who drinks his pint in fear —

  Or him who once when snug abed

  Saw Jesus Christ without his head

  And tried so hard to win for us

  The long-lost works of Eschylus.

  But all these men of whom I speak

  Make me the sewer of their clique.

  That they may dream their dreamy dreams

  I carry off their filthy streams

  For I can do those things for them

  Through which I lost my diadem,

  Those things for which Grandmother Church

  Left me severely in the lurch.

  Thus I relieve their timid arses,

  Perform my office of Katharsis.

  My scarlet leaves them white as wool.

  Through me they purge a bellyful.

  To sister mummers one and all

  I act as vicar-general,

  And for each maiden, shy and nervous,

  I do a similar kind service.

  For I detect without surprise

  That shadowy beauty in her eyes,

  The ‘dare not’ of sweet maidenhood

  That answers my corruptive ‘would’.

  Whenever publicly we meet

  She never seems to think of it;

  At night when close in bed she lies

  And feels my hand between her thighs

  My little love in light attire

  Knows the soft flame that is desire.

  But Mammon places under ban

  The uses of Leviathan

  And that high spirit ever wars

  On Mammon’s countless servitors,

  Nor can they ever be exempt

  From his taxation of contempt.

  So distantly I turn to view

  The shamblings of that motley crew,

  Those souls that hate the strength that mine has

  Steeled in the school of old Aquinas.

  Where they have crouched and crawled and prayed

  I stand t
he self-doomed, unafraid,

  Unfellowed, friendless and alone,

  Indifferent as the herring-bone,

  Firm as the mountain-ridges where

  I flash my antlers on the air.

  Let them continue as is meet

  To adequate the balance-sheet.

  Though they may labour to the grave

  My spirit shall they never have

  Nor make my soul with theirs as one

  Till the Mahamanvantara be done:

  And though they spurn me from their door

  My soul shall spurn them evermore.

  Ireland, Island of Saints and Sages

  1907

  Nations have their ego, just like individuals. The case of a people who like to attribute to themselves qualities and glories foreign to other people has not been entirely unknown in history, from the time of our ancestors, who called themselves Aryans and nobles, or that of the Greeks, who called all those who lived outside the sacrosanct land of Hellas barbarians. The Irish, with a pride that is perhaps less easy to explain, love to refer to their country as the island of saints and sages.

  This exalted title was not invented yesterday or the day before. It goes back to the most ancient times, when the island was a true focus of sanctity and intellect, spreading throughout the continent a culture and a vitalizing energy. It would be easy to make a list of the Irishmen who carried the torch of knowledge from country to country as pilgrims and hermits, as scholars and wisemen. Their traces are still seen today in abandoned altars, in traditions and legends where even the name of the hero is scarcely recognizable, or in poetic allusions, such as the passage in Dante’s Inferno where his mentor points to one of the Celtic magicians tormented by infernal pains and says:

  Quefaltro, che ne fianchi è cosipoco,

  Michéle Scottofu, che veramente

  Délie magiche frode seppe ilgioco.

  In truth, it would take the learning and patience of a leisurely Bollandist to relate the acts of these saints and sages. We at least remember the notorious opponent of St. Thomas, John Duns Scotus (called the Subtle Doctor to distinguish him from St. Thomas, the Angelic Doctor, and from Bonaventura, the Seraphic Doctor) who was the militant champion of the doctrine of the Immaculate Conception, and, as the chronicles of that period tell us, an unbeatable dialectician. It seems undeniable that Ireland at that time was an immense seminary, where scholars gathered from the different countries of Europe, so great was its renown for mastery of spiritual matters. Although assertions of this kind must be taken with great reservations, it is more than likely (in view of the religious fervour that still prevails in Ireland, of which you, who have been nourished on the food of scepticism in recent years, can hardly form a correct idea) that this glorious past is not a fiction based on the spirit of self-glorification.

  If you really wish to be convinced, there are always the dusty archives of the Germans. Ferrero now tells us that the discoveries of these good professors of Germany, so far as they deal with the ancient history of the Roman republic and the Roman empire, are wrong from the beginning — almost completely wrong. It may be so. But, whether or not this is so, no one can deny that, just as these learned Germans were the first to present Shakespeare as a poet of world significance to the warped eyes of his compatriots (who up to that time had considered William a figure of secondary importance, a fine fellow with a pleasant vein of lyric poetry, but perhaps too fond of English beer), these very Germans were the only ones in Europe to concern themselves with Celtic languages and the history of the five Celtic nations. The only Irish grammars and dictionaries that existed in Europe up until a few years ago, when the Gaelic League was founded in Dublin, were the works of Germans.

  The Irish language, although of the Indo-European family, differs from English almost as much as the language spoken in Rome differs from that spoken in Teheran. It has an alphabet of special characters, and a history almost three thousand years old. Ten years ago, it was spoken only by the peasants in the western provinces on the coast of the Atlantic and a few in the south, and on the little islands that stand like pickets of the vanguard of Europe, on the front of the eastern hemisphere. Now the Gaelic League has revived its use. Every Irish newspaper, with the exception of the Unionist organs, has at least one special headline printed in Irish. The correspondence of the principal cities is written in Irish, the Irish language is taught in most of the primary and secondary schools, and, in the universities, it has been set on a level with the other modern languages, such as French, German, Italian, and Spanish. In Dublin, the names of the streets are printed in both languages. The League organizes concerts, debates, and socials at which the speaker of beurla (that is, English) feels like a fish out of water, confused in the midst of a crowd that chatters in a harsh and guttural tongue. In the streets, you often see groups of young people pass by speaking Irish, perhaps a little more emphatically than is necessary. The members of the League write to each other in Irish, and often the poor postman, unable to read the address, must turn to his superior to untie the knot.

  This language is oriental in origin, and has been identified by many philologists with the ancient language of the Phoenicians, the originators of trade and navigation, according to historians. This adventurous people, who had a monopoly of the sea, established in Ireland a civilization that had decayed and almost disappeared before the first Greek historian took his pen in hand. It jealously preserved the secrets of its knowledge, and the first mention of the island of Ireland in foreign literature is found in a Greek poem of the fifth century before Christ, where the historian repeats the Phoenician tradition. The language that the Latin writer of comedy, Plautus, put in the mouth of Phoenicians in his comedy Poenulus is almost the same language that the Irish peasants speak today, according to the critic Vallancey. The religion and civilization of this ancient people, later known by the name of Druidism, were Egyptian. The Druid priests had their temples in the open, and worshipped the sun and moon in groves of oak trees. In the crude state of knowledge of those times, the Irish priests were considered very learned, and when Plutarch mentions Ireland, he says that it was the dwelling place of holy men. Festus Avienus in the fourth century was the first to give Ireland the title of Insula Sacra; and later, after having undergone the invasions of the Spanish and Gaelic tribes, it was converted to Christianity by St. Patrick and his followers, and again earned the title of ‘Holy Isle’.

  I do not propose to give a complete history of the Irish churchin the first centuries of the Christian era. To do so would be beyond the scope of this lecture, and, in addition, not overly interesting. But it is necessary to give you some explanation of my title ‘Island of Saints and Sages’, and to show you its historical basis. Leaving aside the names of the innumerable churchmen whose work was exclusively national, I beg you to follow me for a few minutes while I expose to your view the traces that the numerous Celtic apostles in almost every country have left behind them. It is necessary to recount briefly events that today seem trivial to the lay mind, because in the centuries in which they occurred and in all the succeeding Middle Ages, not only history itself, but the sciences and the various arts were all completely religious in character, under the guardianship of a more than maternal church. And, in fact, what were the Italian scientists and artists before the Renaissance if not obedient handmaids of God, erudite commentators of sacred writings, or illustrators in verse or painting of the Christian fable?

  It will seem strange that an island as remote as Ireland from the centre of culture could excel as a school for apostles, but even a superficial consideration will show us that the Irish nation’s insistence on developing its own culture by itself is not so much the demand of a young nation that wants to make good in the European concert as the demand of a very old nation to renew under new forms the glories of a past civilization. Even in the first century of the Christian era, under the apostleship of St. Peter, we find the Irishman Mansuetus, who was later canonized, serving as a missiona
ry in Lorraine, where he founded a church and preached for half a century. Cataldus had a cathedral and two hundred theologians at Geneva, and was later made bishop of Taranto. The great heresiarch Pelagius, a traveller and tireless propagandist, if not an Irishman, as many contend, was certainly either Irish or Scottish, as was his right hand, Caelestius. Sedulius traversed a great part of the world, and finally settled at Rome, where he composed the beauties of almost five hundred theological tracts, and many sacred hymns that are used even today in Catholic ritual. Fridolinus Viator, that is, the Voyager, of royal Irish stock, was a missionary among the Germans, and died at Seckingen in Germany, where he is buried. Fiery Columbanus had the task of reforming the French church, and, after having started a civil war in Burgundy by his preaching, went to Italy, where he became the apostle of the Lombards and founded the monastery at Bobbio. Frigidian, son of the king of northern Ireland, occupied the bishopric of Lucca. St. Gall, who at first was the student and companion of Columbanus, lived among the Grisons in Switzerland as a hermit, hunting, and fishing, and cultivating his fields by himself. He refused the bishopric of the city of Constance, which was offered to him, and died at the age of ninety-five. On the site of his hermitage an abbey rose, and its abbot became prince of the canton by the grace of God, and greatly enriched the Benedictine library, whose ruins are still shown to those who visit the ancient town of St. Gall.

  Finnian, called the Learned, founded a school of theology on the banks of the river Boyne in Ireland, where he taught Catholic doctrine to thousands of students from Great Britain, France, Armorica, and Germany, giving them all (O happy time!) not only their books and instruction but also free room and board. However, it seems that some of them neglected to fill their study lamps, and one student whose lamp went out suddenly had to invoke the divine grace, which made his fingers shine miraculously in such a way that by running his luminous fingers through the pages, he was able to satisfy his thirst for knowledge. St. Fiacre, for whom there is a commemorative plaque in the church of St. Mathurin in Paris, preached to the French and conducted extravagant funerals at the expense of the court. Fursey founded monasteries in five countries, and his feast day is still celebrated at Peronne, the place where he died in Picardy.