Ulysses by James Joyce: Wandering Rocks

—Curse your bloody blatant soul, Mr Dedalus cried,
(Stephen Dedalus’s father Simon is given many vivid curses throughout the book, this one is addressed to the man ringing his handbell outside Dillons auction house while Simon’s having an argument with his small daughter, Dilly)

Here’s a quick reminder of the chapter numbers and names in James Joyce’s epic modernist novel, ‘Ulysses’. Pretty much all discussion of the book needs to reference them. But note: none of the Greek chapter titles are indicated in the actual text of ‘Ulysses’; they were given by Joyce to early commentators who published them in books and articles about the novel and they have been used by critics and commentators, including me, ever since, but none of them actually appear in hard copies or online versions of the text.

Part 1. Telemachiad or the odyssey of Telemachus

  1. Telemachus
  2. Nestor
  3. Proteus

Part 2. Odyssey

  1. Calypso
  2. Lotus Eaters
  3. Hades
  4. Aeolus
  5. Lestrygonians
  6. Scylla and Charybdis
  7. Wandering Rocks
  8. Sirens
  9. Cyclops
  10. Nausicaa
  11. Oxen of the Sun
  12. Circe

Part 3. Nostos or Return

  1. Eumaeus
  2. Ithaca
  3. Penelope

Homeric parallel

Most of the other chapters in ‘Ulysses’ have a central figure and a central narrative but ‘Wandering rocks’ is an exception to this rule.

Chapter ten marks the mid-point of this 18-chapter novel and so is a sort of interlude or resting point. Joyce had the bright idea of basing it on the wandering rocks episode in Homer’s epic poem the Odyssey. In the poem the Planctae (Greek for ‘wanderers’) were a group of rocks which constantly moved about, stirring up the sea and smashing any ship which tried to navigate between them, leaving only floating timber and flames. They are sometimes confused with the Symplegades or clashing rocks.

As Odysseus prepares to depart from the witch Circe, she warns him that the wandering rocks have only once been successfully navigated, by Jason and his argonauts. The rocks are one of only two routes onwards to Ithaca, the other route going by Scylla and Charybdis. Jason chooses to sail through the rocks, Odysseus avoids them and goes the Scylla and Charybdis route.

Joyce’s adaptation

Joyce’s adaptation of the episode is very characteristic in that he takes what he needs and simply abandons whatever doesn’t fit. Thus he uses the idea of wandering as the basis of 18 short vignettes, each about a different Dublin character, as they potter about central Dublin bumping into each other, seeing each other, thinking about each other, including three of the main protagonists, Hugh ‘Blazes’ Boylan (section 5), Stephen Dedalus (section 6) and Leopold Bloom (section 10). So ‘wandering’ yes, but as to the danger part of the Greek legend Joyce just ignores it. There’s no clashing involved, there’s no danger anywhere. Bloom/Odysseus is never threatened. No-one is getting crushed.

Instead the chapter is like the novel in miniature. It even contains 18 episodes to match the novel’s 18 chapters (plus a coda, 19 sections in all).

The narrative’s clever interlocking of characters and incidents is widely admired. This is increased by the way each vignette contains references or entire paragraphs referring to incidents taking place in other vignettes, in other parts of the city, at the same moment. Critics call these sudden eruptions of another stories into each vignette, often in the form of one unexplained sentence, ‘interpolations’.

Many readers and critics have thought of this as a cinematic technique which builds up to give a sort of panoramic overview of an entire city at the time it is set, the hour from just before 3pm till a little after 4pm.

I have a major reservation about this, and ‘Ulysses’ as a whole, which I’ll explain at the end of this review.

Church and state

The chapter, like many before it, takes as a key foundation the binary of church and state. Thus it opens with a friendly priest walking through the streets of Dublin and bumping into various acquaintances, before popping up in the background of subsequent vignettes; while in the second half we catch steadily more glimpses of the progress of the Viceroy of Dublin riding in his carriage to open a bazaar, glimpses which lead up to its full presentation in the 18th and final vignette.

So the narrative is topped and tailed by a representative each of Church and of State, types which lay down a kind of conceptual frame of the chapter, which is then fleshed out by the appearances of the 20 or 30 other characters.

Mocked

And they are both mocked, gently but steadily. With Father Conmee Joyce does it with the butter-wouldn’t-melt-in-his-mouth squeaky cleanness of Conmee’s conversation:

Father Conmee was wonderfully well indeed. He would go to Buxton probably for the waters. And her boys, were they getting on well at Belvedere? Was that so? Father Conmee was very glad indeed to hear that. And Mr Sheehy himself? Still in London. The house was still sitting, to be sure it was. Beautiful weather it was, delightful indeed.

With the Viceroy, the mockery is implicit in the generally indifferent reaction to his passing-by of the various Dubliners. The job is largely done without resorting to large-scale parody (unlike the chapters which follow).

Material rebukes

The final response to the Viceroy in the chapter is the Italian music teacher Almidano Artifoni going into his house and, in effect, turning the bum of his trousers to the august carriage as it trots by.

Father Conmee receives a more obvious rebuke to his values and worldview when he is suddenly confronted by a couple stumbling out of some bushes, flushed because they’ve just had sex. Sex, in comedies, especially farces – or more precisely all the fussing and fretting surrounding it – is the great puncturer of pompousness and pretension.

Heart

If you visualise Dublin as a heart, as the first headline in ‘Aeolus’ suggests:

IN THE HEART OF THE HIBERNIAN METROPOLIS

Then the 30 or so characters we meet in this chapter can be thought of as blood corpuscles circulating round it and bumping into each other.

Binaries

Both our protagonists are looking at books, according to their intellectual levels: Bloom is buying a popular romance, Sweets of Sin, for Molly; Stephen is looking through Abbot Peter Salanka’s book of charms and spells, specifically ones designed to attract a woman’s love. Love and sex.

Bloom’s anxiety

You can’t understand this chapter or ‘Ulysses’ as a whole, unless you realise that for the whole long day which it describes its central character, Leopold Bloom, is traumatised by the fact that he knows that his voluptuous wife, Molly, is preparing herself to have sex with the flash man-about-town and concert promoter Hugh ‘Blazes’ Boylan. Somehow (it’s really not made clear) he knows Blazes’ visit to his house is timed for 4pm, so for all the chapters leading up to then, he is in agony of anticipation, at around that time he is crushed by humiliation, and for the hours afterward, he is haunted by the fact the deed has been done.

We see Boylan at his flashy flirtatious best, in section 5. We see Bloom feeling sorry for himself in section 10.

Summary

Section 1: Father Conmee heads north

We first met Father John Conmee as the symapathetic rector of Clongowes Wood College who young Stephen appealed to after he was unjustly pandybatted by sadistic Father Dolan. Here we find him strolling through Dublin, mild and kind. He thinks about Martin Cunningham’s letter requesting help in securing a school place for the late Paddy Dignam’s son, ‘oblige him if possible’; he see a one-legged sailor begging, he stops and talks to the wife of Mr David Sheehy MP who is away in Westminster; thinks of fellow Jesuit Father Bernard Vaughan’s cockney accent; he bumps into three schoolboys from Belvedere school and asks one to post a letter in the letterbox across the road; he sees the flamboyantly dressed dancing master Denis Maginni; he is bowed to by stately Mrs M’Guinness whose posh appearance belies the fact that she runs a pawn shop (mentioned again in section 4).

He passes a closed-up free church and laments the ignorance of protestants; a bunch of Christian brother schoolboys raise their caps to him; he walks past a grocer’s and a tobacconist’s, noting the newsboard about a disaster in New York (a real life disaster: the General Slocum steamship fire, 15 June 1904, the day before the events of the novel, in which over 1,000 people, mostly women and children, died); past Daniel Bergin’s publichouse, past H. J. O’Neill’s funeral establishment where Corny Kelleher totted figures in the daybook (Corny who will play an important role at the end of ‘Circe’ 10 hours later).

He salutes a policeman then passes a butcher’s shop. In the canal he sees a turfbarge and the bargee resting and smoking. He catches an outward bound tram because he doesn’t like walking through the dingy neighbourhood of Mud Island. He regards the other passengers. An older woman who forgets to get off at her stop reminds him of the poor of his parish, worn down by cares, always worrying.

A poster of a blackface minstrel triggers thoughts about Christian missions to Africa. He thinks of the millions of men and women who die without ever hearing the Word of God, and mildly and superficially thinks it a ‘waste’; he thinks about a book on the subject by the Belgian Jesuit Auguste Castelein SJ, ‘The Number of the Elect’.

He alights at Malahide Road whose name triggers thoughts of aristocratic families and glorious old days when priests like himself held real power. He’s written a book about it, Old Times in the Barony. He thinks about Mary Rochfort, daughter of lord Molesworth, first countess of Belvedere, who was accused of adultery with her husband’s brother (adultery is a central theme of the novel, as of so many novels: compare Stephen’s joke about Admiral Nelson being the one-handled adulterer, or the fate of Charles Stewart Parnell, on one level the political tragedy of a nation, on another yet another of the book’s examples of adultery).

Which leads into reminiscences about his time as rector of Clongowes Wood College, reading his holy books and looking up at the calm clouds, listening to the boys playing. He realises he has forgotten to read one of the holy offices at the correct time, and so he pulls out his breviary and is reading the psalm of the day as he walks when, out of bushes beside the road, emerge a young man and woman, flushed after a roll in the hay. Later in the novel they are revealed to be Stephen’s friend Vincent Lynch and a girl called Kitty. Father Conmee blesses them then returns to his reading about sin. It’s important to note the sentence:

The young woman abruptly bent and with slow care detached from her light skirt a clinging twig.

Note this phrase, which will recur later, in section 8.

Section 2: Corny Kelleher in the funeral directors’

Father Conmee ‘passed H. J. O’Neill’s funeral establishment where Corny Kelleher totted figures in the daybook while he chewed a blade of hay’. Now we join Corny Kelleher a few minutes later as he examines a new coffin, before strolling over to the streetdoor and looking out (just as Father Conmee is getting into the tram).

A policeman ambles up and they pass a cryptic exchange. This tends to confirm gossip in earlier chapters that Corny has an ‘in’ with the police i.e. is some kind of informant to the force which are unpopular enforcers of British colonial rule.

Short though it is, this vignette contains an ‘interpolation’, the intrusion of a sentence which seems to come from another section, thus:

Corny Kelleher sped a silent jet of hayjuice arching from his mouth while a generous white arm from a window in Eccles street flung forth a coin.

Only in the next section will we discover that the white arm belongs to Molly Bloom throwing a penny to a passing beggar.

Section 3: The one-legged sailor begs

A handicapped veteran of the British Navy (seen and blessed by Father Conmee in section 1) stumps the streets, grunting snippets of a patriotic song. He grunts towards Larry O’Rourke, in shirtsleeves in his doorway, swings past Katey and Boody Dedalus, a stout lady drops a coin in his cap, two barefoot urchins chewing ‘long liquorice laces’ stare at his stump, ‘a plump bare generous arm’ throws a coin from a window in Eccles Street onto the pavement and an urchin picks it up and puts it in the beggar’s cap.

The text doesn’t specifically tell us it’s number 7 Eccles Street, so it’s left to us to work out that it’s Molly Bloom’s arm. We are told that in a window is a card advertising ‘Unfurnished Apartments’ for rent in their home, as the Blooms try to make money now their daughter Milly has left home.

Section 4: The Dedalus sisters are destitute

Stephen’s sisters, Katey and Boody Dedalus return home from school, entering the kitchen where sister Maggy who is cleaning shirts in a pot of boiling. They are really destitute and have just tried to pawn Stephen’s books at M’Guinness’s shop (the same stately Mrs M’Guinness that bowed to Father Conmee in the opening section).

They only have anything to eat (pea soup) thanks to the charity of Sister Mary Patrick. When Maggy tells them another sistr, Dilly, has gone to meet their father, Boody blasphemously says ‘our father who art not in heaven’ and Maggy chastises her.

The section ends with another interpolation as we cut away to a shot of the handed-out sheet of paper given to Bloom in ‘Lestrygonians’ which he crumpled up and threw in the river, continuing its passage under Loopline bridge.

Probably the crumpling and wrecking of the sheet of paper is a diminished, mock heroic parody of the action of the crushing rocks.

Section 5: Blazes Boylan flirts with a shopgirl

Considering that Hugh ‘Blazes’ Boylan’s having sex with Bloom’s wife, Molly, is the central event in the novel, it’s striking that we see and hear so little of him throughout. Surprisingly, this brief vignette is our longest moment in his presence.

He is shopping in Thornton’s fruit and flower shop on Grafton Street, where he buys a bottle and a jar to be placed in a basket, topped with fruit (plump pears and peaches), to be sent in advance to Molly. He smells other ripe fruit and veg while outside the window the five sandwichboard men advertising HELYS that Bloom first saw in ‘Lestrygonians’ file past.

The shopgirl asks for the address the basket is to be sent to then tots up the bill while Boylan looks ‘into the cut of her blouse’ and thinks ‘a young pullet’.

As with most of the sections, there is a brief ‘interpolation’, an out-of-context sentence describing ‘A darkbacked figure under Merchants’ arch scanned books on the hawker’s cart.’ You’d never know without the commentators to help you that this is Bloom scanning second-hand books to find some romance novel for Molly to read.

Inserting a sentence about Bloom searching for second-hand fictional descriptions of seduction, while his rival, Boylan, is going about the practical mechanics of real-life seduction, is full of ironies.

The section ends with Boylan asking if he can make a phone call (see section 7).

Section 6: Stephen and Artifoni the music teacher

Stephen encounters his Italian voice instructor, Almidano Artifoni. While two tramcars full of tourists trundle past, Artifoni tells Stephen his voice would be a good source of income for him. True to his character as The Refuser, Stephen demurs. Another tram unloads soldiers who are members of a Highland regimental band who are heading through the gates of Trinity College. The pair shake hands but then Artifoni realises the conversation has caused him to miss his tram which he forlornly trots after.

Section 7: Miss Dunne

Miss Dunne is Blazes Boylan’s secretary. We find her sitting in her office where (like Molly) she has been reading a library copy of Wilkie Collins’s classic, ‘The Woman in White’ while the boss is away. It’s a bit too mysterious for her and she thinks she’ll swap it for something easier by Mary Cecil Haye.

She inserts a piece of paper into the typewriter and types out the date. This is the only direct reference to the famous date of the novel, 16 June 1904.

The five Hely’s sandwichboard men spelling HELY’S, seen by Boylan from the fruit shop, pass by, turn round and return again.

She stares at a poster of Marie Kendall. This was a real-life English music hall singer and comedian and the poster was for a real-life performance at Dan Lowry’s music hall in Dublin on June 16, 1904.

Miss Dunne thinks about her evening plans, a man who has caught her attention, and a skirt she wishes she could buy, thinking how attractive it made her friend Susy Nagle to ‘Shannon and all the boatclub swells’.

Boylan calls (the phone call we saw him asking the shopgirl if he could make in section 5). We hear her end of the conversation as she instructs her to book travel for two to Belfast and Liverpool (for Molly and himself during the upcoming concert tour), and he gives her permission to leave work at 6:15.

Then she tells Boylan that Lenehan has been looking for him and will be at the Ormond Hotel Bar at 4. (We will see Boylan meet Lenehan there, among other notable characters convene, in the next episode, ‘Sirens’).

Section 8: Ned Lambert, Reverend Love and J. J. O’Molloy

I was hopelessly at sea with this section until I read the commentaries. It takes place in the last remaining room of a 10th century abbey which now serves as a seed and grain warehouse where Ned Lambert works. (We met Lambert earlier at Dignam’s funeral in ‘Hades’ and reading out the overblown patriotic speech by Dan Dawson in the newspaper offices in ‘Aeolus’).

Ned is showing the building to a vicar named Hugh C. Love who is writing a book about the Fitzgeralds. St. Mary’s Abbey is relevant to Love’s research because it was here that Lord Thomas Fitzgerald (nicknamed ‘Silken Thomas’) proclaimed himself a rebel in 1534.

What makes it confusing is that Ned is in the middle of showing Love this when his pal, the lawyer J. J. O’Molloy, enters the dark room, lighting a match to find his way. Ned suggests to the reverend a couple of places where he can get good angles for a photograph.

It’s further complicated because the scene contains not one but two one-sentence interpolations. Suddenly:

From a long face a beard and gaze hung on a chessboard.

We don’t know it yet but this is John Howard Parnell, brother to the late politician Charles Stuart Parnell, who we will meet playing chess in section 16.

The reverend thanks Ned and departs, and New and J. J. exit the warehouse into the bustling forecourt:

With J. J. O’Molloy he came forth slowly into Mary’s abbey where draymen were loading floats with sacks of carob and palmnut meal, O’Connor, Wexford.

Then, with just as little warning, the second interposition:

The young woman with slow care detached from her light skirt a clinging twig.

If you recall, this phrase applies to the young woman emerging from the bushes after a roll in the hay with Vincent Lynch, as the come face to face with Father Conmee. The implication being that that is happening at this exact moment in another part of Dublin.

Back to Ned who realises he forgot to tell the clergyman a good joke:

—I forgot to tell him that one about the earl of Kildare after he set fire to Cashel cathedral. You know that one? I’m bloody sorry I did it, says he, but I declare to God I thought the archbishop was inside.

Ned confidently slaps a passing horse on the haunches then turns to J. J. who has come to scrounge money off him, but makes him wait a second while he loudly sneezes.

—Well, Jack. What is it? What’s the trouble? Wait awhile. Hold hard.
With gaping mouth and head far back he stood still and, after an instant, sneezed loudly.
Chow! he said. Blast you!
—The dust from those sacks, J. J. O’Molloy said politely.

But Ned says it’s that he caught a cold last night and it didn’t help hanging round at Paddy Dignam’s funeral this morning, holding up his hankie ready to sneeze again.

Once all this is explained to you, it’s easy, really easy. But it’s devilish hard to make sense of if you try to read and puzzle it out by yourself.

Section 9: Tom Rochford’s Invention, then Lenehan and M’Coy

Tom Rochford is explaining his invention for indicating which act is currently on stage in a vaudeville act to his mates, Nosey Flynn, Lenehan and M’Coy. Lenehan is impressed a promises to pitch it to Blazes Boylan who we know, from section 7 is meeting in the Ormond Hotel at 4pm, because Boylan is, it’s sometimes easy to forget, a successful music concert producer.

M’Coy and Lenehan leave together, passing Dan Lowry’s music hall displaying a poster for Marie Kendall the singer, the same poster we saw Miss Dunne staring at.

As they walk on Lenehan tells the story of how Rochford rescued a man stuck in a drainage hole. M’Coy waits outside Lynam’s while Lenehan nips in to get the final odds on Sceptre, the horse he backed in the Ascot Gold Cup. While waiting in the street, M’Coy nudges a banana peel into the gutter lest someone slip on it.

This simple narrative is then interrupted by not one, or two but three distinct ‘interpolations’. First a sentence showing the cavalcade of the Viceroy commencing its journey across the city.

Lenehan emerges and announces his horse was evens. They walk on through Merchants arch and spy ‘a darkbacked figure scanning books on the hawker’s cart’ which they both identify as Bloom. M’Coy describes a fine book Bloom bought for 2 bob whose fancy plates alone were worth more than that. Then, suddenly, the second interpolation:

Master Patrick Aloysius Dignam came out of Mangan’s, late Fehrenbach’s, carrying a pound and a half of porksteaks.

This refers to the eldest of recently deceased paddy Dignam’s five children. Lenehan launches in on a long story about something that happened at the annual dinner at Glencree reformatory but he’s barely got going before there’s another interpolation:

A card Unfurnished Apartments reappeared on the windowsash of number 7 Eccles street.

This is Bloom’s house and, since he’s out and about, it must be Molly who replaces the card in the window, the card we’d seen in place when she threw a coin to the beggar in section 3.

Lenehan continues with his story about how everyone got hammered at this reformatory dinner and came home in the early hours in a horse-drawn taxi cab. Bloom and Chris Callinan were on one seat and on the seat opposite Lenehan sitting next to Molly. She’s had a skinful and at every jolt of the cab he was pressed up against her ample bosom.

Every jolt the bloody car gave I had her bumping up against me. Hell’s delights! She has a fine pair, God bless her. Like that.
He held his caved hands a cubit from him, frowning:
—I was tucking the rug under her and settling her boa all the time. Know what I mean?
His hands moulded ample curves of air. He shut his eyes tight in delight, his body shrinking, and blew a sweet chirp from his lips.
—The lad stood to attention anyhow, he said with a sigh. She’s a gamey mare and no mistake. Bloom was pointing out all the stars and the comets in the heavens to Chris Callinan and the jarvey: the great bear and Hercules and the dragon, and the whole jingbang lot. But, by God, I was lost, so to speak, in the milky way. He knows them all, faith. At last she spotted a weeny weeshy one miles away. And what star is that, Poldy? says she. By God, she had Bloom cornered. That one, is it? says Chris Callinan, sure that’s only what you might call a pinprick. By God, he wasn’t far wide of the mark.
Lenehan stopped and leaned on the riverwall, panting with soft laughter.

Lenehan can’t know it but much, much later Molly will give her side of this event in the long monologue which makes up chapter 18 in which she describes Lenehan as a creep.

To some extent, whether you really like ‘Ulysses’ or not depends on whether you find this kind of blatant crudity and vulgarity funny or not. I do, and I do. But it’s more subtle than that because M’Coy, a married man himself, recoils a bit at the tale and Lenehan notices it. He backtracks and in an attempt to save face changes tack to praise Bloom.

—He’s a cultured allroundman, Bloom is, he said seriously. He’s not one of your common or garden… you know… There’s a touch of the artist about old Bloom.

Is that not how human interactions often are? Complex, error-strewn, embarrassing, miscalculating, self-correcting?

Section 10: Mr. Bloom

Having caught two glimpses of him through the eyes of other characters, we finally come to Leopold Bloom browsing a second-hand book stall. In chapter 4 Molly asked him to get her a new book to read. He looks at some saucy ones but the one which triggers his thoughts is Aristotle’s Masterpiece with its anatomical images of foetuses curled up in the womb:

Plates: infants cuddled in a ball in bloodred wombs like livers of slaughtered cows. Lots of them like that at this moment all over the world. All butting with their skulls to get out of it. Child born every minute somewhere. Mrs Purefoy.

The last name referring to Mina Purefoy who Josie Breen told him is in maternity hospital having a prolonged and difficult delivery of her baby (more of that in chapter 14, ‘Oxen of the Sun’, which is set in the same maternity hospital and during which Mina finally has her baby.) This also has its ‘interpolations’. In among Bloom’s book browsing, suddenly the sentence:

On O’Connell bridge many persons observed the grave deportment and gay apparel of Mr Denis J Maginni, professor of dancing &c.

which is clearly written in the affected style in which Mr Maginni regards himself.

Back to Bloom at the bookstall, assessing whether books are suitable for Molly’s erotic tastes. He opens ‘Sweets of Sin’ and reads a few extracts at random, which describe a married woman dolling herself up for her exotic lover, Raoul. Sounds like the right kind of thing. And repeats the theme of adultery which, as we know, is central to ‘Ulysses’.

Bloom starts to get a little worked up, in a heady mix of the text’s soft porn cliches mixed with his own earthier knowledge of the stinks and mess of sex, all of which is interrupted by another interpolation:

An elderly female, no more young, left the building of the courts of chancery, king’s bench, exchequer and common pleas, having heard in the lord chancellor’s court the case in lunacy of Potterton, in the admiralty division the summons, exparte motion, of the owners of the Lady Cairns versus the owners of the barque Mona, in the court of appeal reservation of judgment in the case of Harvey versus the Ocean Accident and Guarantee Corporation.

It would be overdoing it to say that everything is connected to everything else, but this is clearly Joyce giving the impression of an overview of the city, a gesture towards all the things taking place at the same time in different locations.

Back in the shop the phlegmy old owner hawks and gobs on the floor, then wipes it with his boot. This is Joyce rubbing into his reader’s middle-class faces the unforgiving materiality of human existence. This is what it is.

It ends on a mildly comic note as the bookseller approves Bloom’s choice:

The shopman lifted eyes bleared with old rheum.
—Sweets of Sin, he said, tapping on it. That’s a good one.

We need to take note of this title, Sweets of Sin, as it will recur again and again through the rest of the book, as a mocking title for Boylan’s tupping of Molly, but all other instances of adultery as well.

Section 11: Dilly and Simon Dedalus

The lacquey outside Dillon’s auction rooms shakes his handbell.

The lacquey lifted his handbell and shook it:
—Barang!

Not the first and not the last time Joyce transcribes the sound of an inanimate object. Also, this had appeared as an unexplained interpolation back in section 4.

Young Dilly Dedalus, one of Stephen’s 9 or so younger siblings, is waiting outside the auction rooms for her dad to arrive. Bloom saw here there back at the start of ‘Lestrygonians’. Simon has been drinking with the newspapermen in The Oval, just up O’Connell Street and around the corner from Dillon’s. Ashamed of keeping her waiting, like many a parent he goes on the offensive telling her off for her bad posture. When he imitates bad posture, Dilly is embarrassed and tells him everyone is looking.

He gives her a shilling but, hardened, she demands more and he sheepishly hands over a few pennies, telling her to buy a milk or a bun. The family really is destitute as Simon asks his daughter what she wants him to do, go along Connor Street scouring the gutter for stray coins.

Ignored by everyone the Viceregal procession passes by.

There are the following interpolations:

Bang of the lastlap bell spurred the halfmile wheelmen to their sprint. J. A. Jackson, W. E. Wylie, A. Munro and H. T. Gahan, their stretched necks wagging, negotiated the curve by the College library.

This is based on a report of a real-life half-mile bicycle handicap race that took place in Dublin on this day and at this time, as reported in the Evening Telegraph for 16 June 1904. The next one is:

Mr Kernan, pleased with the order he had booked, walked boldly along James’s street.

This is explained or followed up in the very next section.

Section 12: Tom Kernan

We met Tom Kernan in the funeral scene in chapter 6. In fact we met him way back in Dubliners, in the short story Grace where his friends were trying to cure his alcoholism.

Here we see him emerging from a business meeting, running over the conversation he’s just had in a pub with the publican Mr Crimmins about the shocking tragedy at New York, the explosion of the Slocombe steamship with over 1,000 killed.

Kernan stops to admire himself in the sloping mirror of Peter Kennedy, hairdresser, thinking his secondhand coat was well worth half a sovereign. He admires his grizzled moustache, he looks like an officer back from India. He notes the impressed looks he’s drawn from a few important people.

In the kind of stylistic innovation which so many people copied, Kernan is dazzled by the reflection of sunlight off a passing car:

Is that Ned Lambert’s brother over the way, Sam? What? Yes. He’s as like it as damn it. No. The windscreen of that motorcar in the sun there. Just a flash like that. Damn like him.

He passes the site where the Irish nationalist Robert Emmet (1778–1803) was executed by the British after failing to overthrow British rule in the failed 1803 Dublin rising, which triggers pondering whether or not Emmet was buried at Glasnevin.

He see a carriage without a horse tied up outside the Dublin Distillers Company’s stores at the same moment, the text tells us, as poor mad Denis Breen with his legal books, tired of waiting at the offices of lawyer John Henry Menton’s office, is leading his wife over O’Connell bridge, heading towards another lawyer’s office in his obsessive quest to get justice for being sent the anonymous postcard reading U.P. up.

We are given unusually intimate access to Kernan’s stream of consciousness which is a mashup of nationalist heroes and poems and risings and gambling and so on, very reminiscent of the half-educated ramblings of Bloom.

Interpolations:

  • Simon Dedalus greets Father Cowley
  • next stage of the downriver journey of the crumpled-up flyer Bloom threw into the Liffey in ‘Lestrygonians’ which is, as I suggested, a mocking reference to the clashing rocks
  • the Dennis Breen scene

Kernan is pro-Britain as we learn when the Viceregal Cavalcade jingles past the end of the road and he is just a fraction too late to see it, damn!

Section 13: Stephen and Dilly Dedalus

Stephen’s section is, predictably, the most impenetrable one, opening with seven paragraphs so cryptic and oblique as to be impenetrable without commentary and annotation.

This tells us that they are the thoughts of an over-educated man peering through a series of shops windows at various wares. The prose emerges into something like lucidity when he stops at a second-hand book cart (four for sixpence) wondering whether he’ll find his schoolbooks which his family have pawned to buy food. They really are abjectly poor.

Stephen pauses over ‘Charms and invocations of the most blessed abbot Peter Salanka’. Unexpectedly he is spoken to by one of his sisters, Dilly, suddenly appearing by his side. He remembers her face as she crouched over the fire they’d made from useless boots. She shows him a French primer she’s just bought (with one of the pennies their dad gave her back in section 11) and he recognises his own urge to learn in her, but without the advantages of a private education which he enjoyed.

Stephen sees her utter poverty, of life and hope and is fraught with misery. But, as usual, he rejects and fights off any feeling, any temptation to become involved. His inner cry of Misery! Misery! is, on one level, for me, the truest thing in the entire book.

There’s an interpolation. In the middle of Stephen’s thoughts, suddenly a sentence describing:

Father Conmee, having read his little hours, walked through the hamlet of Donnycarney, murmuring vespers.

Section 14: Simon Dedalus, Father Bob Cowley and Ben Dollard

We saw Simon Dedalus greet Father Cowley as in interpolation in section 12. Father Cowley says he’s barricaded into his house by two men because he owes money to the shark Reuben J. Dodd (seen and cursed by the men in the funeral carriage back in chapter 6, ‘Hades’) who has set two men outside Cowley’s house to collect the debt.

Cowley has asked a friend, Ben Dollard, to ask ‘long John’ Fanning, a subsheriff, to intervene. Just then Simon spots the very same Ben crossing a bridge towards them.

—There he is, by God, he said, arse and pockets.

Ben Dollard ambles over to them scratching his bum, they all hello each other, while Simon is critical of Ben’s outfit, while Ben defends it. By now the reader is getting used to the one-sentence interpolations. In the middle of these three’s conversation, the text cuts away for a moment to the madman Bloom pointed out to Josie Breen in chapter 8:

Cashel Boyle O’Connor Fitzmaurice Tisdall Farrell, murmuring, glassyeyed, strode past the Kildare street club.

He will reappear in section 17. Meanwhile, Cowley asks after Ben’s famous bass voice and Ben emits a low note for them to admire. There’s another interpolation (another character walking somewhere else):

The reverend Hugh C. Love walked from the old chapterhouse of saint Mary’s abbey past James and Charles Kennedy’s, rectifiers, attended by Geraldines tall and personable, towards the Tholsel beyond the ford of hurdles.

Ben announces he’s been to see the lawyer John Henry Menton about helping Father Cowley. Cowley explains that he owes rent to his landlord (who happens to be the Reverend Love we have just seen in the interpolation) and Ben says this changes things, because Love’s claim takes priority over Dodd’s. Or as Ben colourfully puts it:

—You can tell Barabbas from me, Ben Dollard said, that he can put that writ where Jacko put the nuts.

Section 15: Martin Cunningham, Mr Power and John Wyse Nolan

Cunningham, Power and Nolan are walking. Cunningham has been working to make financial and other arrangements on behalf of the Dignam family. He tells the others he’s asked Father Conmee for help placing one of the Dignam boys in school, and we know from section 1 that Conmee intends to help.

John Wyse Nolan, looking at the ledger, notes that Bloom has put his name down for 5 shillings and Cunningham says he’s actually paid up.

—I’ll say there is much kindness in the jew, he [John Wyse Nolan] quoted, elegantly.

They see Jimmy Henry, the assistant town clerk, who Cunningham promptly buttonholes to join the cause. They arrive at the office of ‘long John’ Fanning, Dublin’s sub-sheriff. Henry’s corns are hurting and he passes Fanning and up the stairs. Fanning didn’t know Dignam, so Nolan describes him as ‘a decent little soul’ as they walk up the stairs.

They’re half way up the stairs when they hear harnesses and hooves and turn to see. Nolan goes downstairs back to the door and watches the Viceregal procession pass by, shouting up to the others to tell them what it is.

Interpolations of other scenes:

  • Bronze by gold, Miss Kennedy’s head by Miss Douce’s head, appeared above the crossblind of the Ormond hotel.
  • On the steps of the City hall Councillor Nannetti, descending, hailed Alderman Cowley and Councillor Abraham Lyon ascending.
  • Outside la Maison Claire Blazes Boylan waylaid Jack Mooney’s brother-in-law [Bob Doran], humpy, tight, making for the liberties.

Section 16: Buck Mulligan and Haines

At the end of the preceding chapter, chapter 9 ‘Scylla and Charybdis’, Buck Mulligan left the National Library with Stephen. Now he has met up with the Englishman Haines, who we met in chapters 1 and 2, for a snack at the Dublin Bread Company (D.B.C.).

As they enter the restaurant, Mulligan points out John Howard Parnell, Dublin’s city marshall, playing chess at another table. We saw the chess-playing Parnell as an interpolation back in section 8.

Buck and Haines each order a melange (a drink like a cappuccino), scones and cakes and Mulligan jokes they call it the DBC because it makes damn bad cakes.

Mulligan tells Haines he missed Stephen’s presentation about Shakespeare, to which Haines quips:

—I’m sorry, he said. Shakespeare is the happy huntingground of all minds that have lost their balance.

Mulligan laughs that when he gets drunk, Stephen becomes unsteady on his feet.

—You should see him, he said, when his body loses its balance. Wandering Ængus I call him.

Mulligan analyses Stephen’s mind, saying the Jesuits planted a permanent fear of hell in him, which will prevent him ever capturing the pure Attic note, the note of Swinburne et al.

Haines replies to all this with prissy Englishness, quick with references to authorities, in this case saying Stephen’s idee fixe reminds him of the theories of professor Pokorny of Vienna (is this a reference to Freud?).

The cakes arrive, Mulligan slices and butters his and laughs that Stephen claims he’ll write something in ten years! (In fact ten years after 1904 is 1914 and that’s the year Joyce published ‘Dubliners’ and began work on this novel, ‘Ulysses’.) Haines is unexpectedly sympathetic and says he wouldn’t be surprised if Stephen does write something.

Interpolations:

  • we see the one one-legged sailor at his latest location, singing his shanty and begging
  • our last sighting of the religious leaflet Bloom scrunched up and threw in the Liffey, as it arrives at Dublin Bay and passes the Rosevean, the three-masted ship Stephen saw over his shoulder back in chapter 3

Section 17: Cashel Boyle O’Connor Fitzmaurice Tisdall Farrell

We briefly glimpse the Italian music master on his way, but this short section follows the lunatic Cashel Boyle O’Connor Fitzmaurice Tisdall Farrell as he walks along Merrion Square, gets as far as Mr Lewis Werner’s cheerful windows, turns and comes back the way he came.

As he passes a dentist’s surgery belonging to a Mr Bloom (no relation to our Bloom) his flying coattails bang the stick of the blind man we saw Bloom help across the road in chapter 8 ‘Lestrygonians’ but he walks heedlessly on. The blind young man curses Farrell.

—God’s curse on you, he said sourly, whoever you are! You’re blinder nor I am, you bitch’s bastard!

Section 18: Patrick Dignam

Deceased Paddy Dignam’s son, also Patrick – ironically but also tenderly referred to as Master Patrick Aloysius Dignam – has escaped the stifling atmosphere of the house of the dead, full of sniffling old women eating cake, sipping sherry and endlessly jawing, to come out and buy a pound and a half of porksteaks. En route home he sees sights and sounds, including a poster advertising a boxing match, but then realises it took place on 22 May so he’s missed it. He’s a fan of boxing and ponders which current fighter is best.

In two mirrors in the shop window of Madame Doyle the milliner, he catches sight of himself dressed in mourning, and smartens himself up (as Tom Kernan did in the sloping mirror of Peter Kennedy, hairdresser in section 12).

Master Patrick spots the poster advertising Marie Kendall, as Miss Dunne did in section 7, and M’Coy and Lenehan in section 9.

(Note the persistent presence of posters, advertising hoardings, newspaper hoardings and so on in the modern city, plus the memorable moment when sunlight off a car windscreen dazzling Tom Kernan – it is this sense of the city as a sensorium of random, fragmentary sights and sounds which would influence so many other authors of the 1920s and ’30s, including John dos Passos and Alfred Döblin.)

He sees a toff with a red flower in his mouth. He doesn’t know it but this is Blazes Boylan who we saw put the stem of the flower between his teeth in section 5. Boylan is apparently listening to a street drunk telling him something and, characteristically, grinning.

He sees some schoolboys with satchels and notes that he’s off school till the following Monday (it being Thursday) and that Uncle Barney is meant to get news about his father’s death into the papers so everyone knows why he’s absent.

Suddenly his mind flicks to concrete and disconcerting details of seeing his dead dad laid out: how his face had gone grey instead of its usual red; a fly walking over his face up to his eye; the scrunching sound at they screwed the screws of the coffin; the bumping sound it made being carried downstairs, and his Uncle Barney instructing the men how to manage it in the tight space.

The last night pa was boosed he was standing on the landing there bawling out for his boots to go out to Tunney’s for to boose more and he looked butty and short in his shirt. Never see him again. Death, that is. Pa is dead. My father is dead. He told me to be a good son to ma. I couldn’t hear the other things he said but I saw his tongue and his teeth trying to say it better. Poor pa. That was Mr Dignam, my father. I hope he’s in purgatory now because he went to confession to Father Conroy on Saturday night.

Pathos.

Section 19: The Viceregal cavalcade

As this chapter began with an extended description of a representative of the Catholic Church (Father Conmee) it ends with an extended description of the chief representative of the British state in Ireland, William Humble, Earl of Dudley, as he rides with his wife in one carriage, followed by dignitaries in several more, out from the Viceregal Lodge in Phoenix Park and across the city on his way to inaugurate the Mirus bazaar in aid of funds for Mercer’s hospital.

According to the commentators, Father Conmee’s movement is from south to north, while the Viceregal Cavalcade processes from Phoenix Park in the west across to the east side of Dublin, so that the two miniature odysseys form a cross over the geography of the city. In Joyce everything falls into patterns and schemas.

In a massive paragraph Joyce records the reactions to the cavalcade as it passes by of every one of the characters we’ve met so far in this chapter, plus some new ones: Tom Kernan; Dudley White (a real-life barrister); Richie Goulding Stephen’s uncle and down-at-heel lawyer; Miss Kennedy and Miss Douce, the barmaids we’ll meet in the next chapter; Simon Dedalus doffing his hat, which His Excellency returns; the reverend Hugh C. Love similarly doffs his hat but unnoticed; Lenehan and M’Coy watch the procession unmoved; Gerty MacDowell is irritated because her view of what the Viceroy’s wife is wearing is blocked by parked vans; John Wyse Nolan smiles coldly; Tom Rochford notices Lady Dudley looking at him and quickly takes his hands out of his pockets; Marie Kendall stares down at the procession from her much-mentioned poster; Buck Mulligan gaily, and Haines gravely watch the procession from the window of the DBC, the customers crowding to the window casting a shadow on John Howard Parnell’s chessboard; Dilly Dedalus looks up from her second-hand French primer to watch the wheels spin by; John Henry Menton watches from the door of his business; Mrs Breen pulls her husband back from stepping in front of the horses, he hastily salutes the carriages and the Viceroy’s aide-de-camp replies; the five sandwichboard men spelling HELYS stop to watch; Mr Denis J Maginni walks on, unaffected.

With typical confidence Blazes Boylan doesn’t unhat but admires the pretty women in their carriages. From their carriage the Viceroy and wife hear the band of Highland soldiers playing on College Green (the ones we saw getting off a tram in section 6).

Cashel Boyle O’Connor Fitzmaurice Tisdall Farrell stares over the top of the procession; Hornblower, a Unionist, doffs his cap; Master Patrick Aloysius Dignam sees other people taking their hats off and so doffs his own dirty black cap. The cavalcade passes the blind stripling and the mysterious man in the brown mackintosh who keeps cropping up. Then on past Mr Eugene Stratton, two ladies and two small schoolboys.

Mockery The grandiosity of the Viceroy is mocked in at least two ways. First, the entire thing is done in a parody of a Court Circular or official report, complete with the full qualifications of everyone involved. Second, the list includes satirical figures and gestures, the best of which is:

From its sluice in Wood quay wall under Tom Devan’s office Poddle river hung out in fealty a tongue of liquid sewage.

And after this long list of people reacting to the parade, the whole thing builds up to an image of rude indifference:

On Northumberland and Lansdowne roads His Excellency acknowledged punctually salutes from rare male walkers, the salute of two small schoolboys at the garden gate of the house said to have been admired by the late queen when visiting the Irish capital with her husband, the prince consort, in 1849 and the salute of Almidano Artifoni’s sturdy trousers swallowed by a closing door.

How beautifully and amusingly this complicated set-piece of interlocking parts and references comes to a comic closure.

Caveat: when is a panoramic view not a panoramic view?

In all the commentary I’ve read, among all the fine words about Aristotle, Hume and Vico, I haven’t come across anyone pointing out how rough Joyce’s characters are. The novel is overwhelmingly about the lowlife of Dublin and impresses on you a sometimes crushing sense of a world of failures and cadgers, blowhards, parasites and drinkers.

The most impressive chapters in ‘Ulysses’ are 1) the encounter in Barney Kiernan’s pub with the drunk citizen and his little court of drunk sycophants; 2) ‘Circe’ which is set in a brothel among prostitutes and ends in a drunken fight with a squaddie; 3) 40-pages spent inside the head of Molly Bloom who middle-class professors claim to love but I wonder if they’d really invite the semi-literate, slovenly, sex-mad wife of a failing advertising canvasser to their nice dinner parties.

Even when we meet characters which ought to be solidly middle-class like the editor of the Evening Telegraph, he turns out to be crude and tipsy. The authors A.E. and John Eglinton in the National Library ought to raise the tone, but for some reason they don’t, instead the arrival of Buck Mulligan with his play about masturbation significantly lowers it. Any of the supposedly middle class characters are swamped by the world of cadgers, racing tipsters, loan sharks, debtors, pawners and beggars which is where Joyce’s imagination really lies.

Stephen may be a great intellectual but he comes from a family which has gone right down the tubes, is reduced to pawning its curtains and books, and relies on out-and-out charity to have anything to even eat. It’s all surprisingly close to the sense of threadbare impoverishment which Samuel Beckett picked up and made his own in the 1940s and 50s, it’s overwhelmingly bereft and immiserated.

Where are the middle classes? Where are the fine dinner parties and posh young ladies going to private school, the balls, the visits to the theatre, the recitals? Where are the well-paid, well-dressed officers in the army and in the administration? (making a fleeting appearance only to be mocked, in the finale of this chapter.)

It’s characteristic that (in the National Library chapter, and later) Stephen is embittered at not being invited to George Moore’s literary soirèe and so Joyce doesn’t show it. That would require a whole chapter of fine talk along the lines of George Eliot or Henry James. In its place we get the unbelievably rough and crude ‘Circe’ chapter.

Dublin was and is a port city but where are the business meetings and professional dealings of importers and exporters and customs officers and so on? Scenes set in the big companies that own the ships and the ships’ captains, educated capable men? Instead of them we get the scene in the cabman’s shelter in ‘Eumaeus’, among the roughest of the rough, notable for the threatening bluster of the tattooed sailor, the drunken argument about Parnell everyone gets into, and that the place is run by a convicted terrorist.

Bearing all this in mind, I don’t see how the book as a whole, let alone this chapter, can be said to give a ‘panoramic view’ of the city. It gives a cleverly interlocking and cross-referencing portrait of Joyce’s level of Dublin society, of the lower middle class, working class, hard drinking, scrounging and begging classes, yes. But an overview of all the people in the city, including the genuinely middle, upper and aristocratic classes? Emphatically not.


Credit

‘Ulysses’ by James Joyce was published by Shakespeare and Company in 1922.

Related links

Joyce reviews

Portrait of the Artist as a Young Man by James Joyce (1916)

Joyce is the most intimately autobiographical of writers.
(Hugh Kenner)

By thinking of things, you could understand them.
(Stephen Dedalus as a boy)

Words which he did not understand he said over and over to himself till he had learnt them by heart: and through them he had glimpses of the real world about them.
(Stephen’s boyish fascination with words)

Ad majorem Dei gloriam!
(Motto of the Jesuit order who run the schools where young Stephen is educated)

‘A Portrait of the Artist as a Young Man’, published in 1916, was the second book and first novel by Irish writer James Joyce, following Dubliners, published in 1914. It is a Bildungsroman, a German term for a novel which describes the growth of a personality or mind, in this case, as the title indicates, it is pretty much a self portrait of the development of Joyce’s mind, although cast in the shape of his fictional alter ego, Stephen Dedalus.

The meaning of his name

Like everything in Joyce, Stephen Dedalus’s name is highly symbolic or meaningful. Stephen was the first Christian martyr, suggesting that the character is the inventor of a new aesthetic, mocked and martyred for a new vision of art. While his surname obviously alludes to Daedalus, the skilled artificer of Greek mythology who built the labyrinth to contain the monstrous Minotaur begging the question, Are the complex texts Stephen creates also designed to hide and contain some monstrous secret? The character is well aware of the connection.

Now, as never before, his strange name seemed to him a prophecy… Yes! Yes! Yes! He would create proudly out of the freedom and power of his soul, as the great artificer whose name he bore [Dedalus], a living thing, new and soaring and beautiful, impalpable, imperishable.

One-stop synopsis

So the narrative traces the religious and intellectual awakening of young Stephen Dedalus, divided into 5 chapters or phases. In a nutshell, Stephen grows up in a Catholic family which is initially wealthy enough to send him to a private Jesuit school but which then slowly sinks in the world. His education by systematic and intellectual Jesuits decisively forms Stephen’s mind, which becomes highly intellectual and systematic in its turn.

There are various boyhood and schoolboy adventures (the injustice of being ‘pandybatted’ (hit on the palm of his hand by a pandybat) when he had done nothing wrong; an extended passage around a theatrical performance at his secondary school) before Stephen hits puberty in chapter 3 and, as far as I can tell, becomes addicted to masturbation and sleeping with Dublin prostitutes.

This generates feelings of self-loathing which climax when his class at school goes on a four-day Catholic retreat. Here Stephen and his schoolmates are subjected to a series of sermons about hell and damnation which are brilliantly written, unrelenting in their Jesuitical logic, and terrify young Stephen so much that he overcomes his fears and goes to confession for the first time in eight months, and compulsively lists his sexual sins. To my amazement the text tells us that Stephen is, at this stage, still only 16 years old.

After this psychological purgation Stephen feels wonderfully liberated and cleansed and the shortish chapter 4 shows him undertaking a life of devout religious fervour, continually praying, counting off his rosary, observing all the Catholic feast days, and so on. His devoutness brings him to the attention of his teachers and he is called in by the Dean of his school who asks him to reflect on whether he has a vocation to become a priest, prompting the boy Stephen to reflect, not for the first time, on what this life would be like as Father Stephen Dedalus S.J. (i.e. of the Society of Jesus). Only towards the end of the chapter are there signs that he is starting to doubt his own sincerity, starting to doubt how effective his incessant religious practice really is.

The final chapter, chapter 5, is the longest and is set in real time rather than a scene-skipping retrospective. It shows Stephen as a student at Dublin university, placing him among a cohort of students of his own generation. Without much explanation he has shaken off the fervent religious faith and practice we were told about in the previous chapter and is now a cynical, worldly student.

At least that’s how he comes over to his peers, who are also playing at being cynical worldly students. In reality Stephen has retained a lot of his youthful idealism but it has been redirected away from conventional religion towards a religion of Art. (This, of course, very much reflects the fin-de-siecle movement right across Europe towards Art for Art’s Sake and Aestheticism which was – exactly as with Stephen – an attempt to create a secular religion of Art to replace the traditional Christian faith which had been so undermined by all aspects of nineteenth century life, from industrialisation to Darwin’s theory of evolution see Symbolism by Michael Gibson.)

Entirely in keeping with all this, we learn from a conversation he has with the Dean of Studies, that Stephen is working on a long essay on a theory of aesthetics. In chapter 5 he attends a university lecture then walks around Dublin, accompanied by a student friend who (conveniently enough) asks him about his essay, prompting Stephen/Joyce to a long and systematic explanation of his aesthetic theory.

Among other things he speculates that there is an evolution in art forms from the lyric – which is entirely about the artist, a magnification of the artist’s own feelings – to the dramatic, at the other end of the spectrum – in which the artist completely effaces themself in order to present the subject as objectively as possible. However, the artist can never completely eliminate themselves and so, even though they nowhere refer to themselves, their personality remains present in their choice of subject matter and style. This is the context of Stephen’ famous statement:

The dramatic form is reached when the vitality which has flowed and eddied round each person fills every person with such vital force that he or she assumes a proper and intangible aesthetic life. The personality of the artist, at first a cry or a cadence or a mood and then a fluid and lambent narrative, finally refines itself out of existence, impersonalizes itself, so to speak. The aesthetic image in the dramatic form is life purified in and reprojected from the human imagination. The mystery of aesthetic, like that of material creation, is accomplished. The artist, like the God of creation, remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails.

Throughout the text, Joyce had dropped in umpteen phrases indicating Stephen’s alienation from his surroundings, from his family, from his friends, from the same old repetitive political issues (Irish nationalism) all of whom he regards with a kind of mocking detachment – and, finally, from the Catholic religion which he at one point embraced with all the enthusiasm he was capable of, before finding his faith slipping away from him. This lifelong sense of being an outsider looking on at everyone else is what underpins the book’s other famous declaration, in the last few pages, where Stephen tells us that he needs to escape the ‘nets’ which trap him.

— When the soul of a man is born in this country there are nets flung at it to hold it back from flight. You talk to me of nationality, language, religion. I shall try to fly by those nets.

Which he amplifies and explains further:

—Look here, Cranly, he said. You have asked me what I would do and what I would not do. I will tell you what I will do and what I will not do. I will not serve that in which I no longer believe, whether it call itself my home, my fatherland, or my church: and I will try to express myself in some mode of life or art as freely as I can and as wholly as I can, using for my defence the only arms I allow myself to use—silence, exile and cunning.

And so the book ends with Stephen determined to fly all the nets which threaten to imprison him and leave Ireland for good. As Joyce himself, of course, did.

Autobiographical timeline

First readers of any of Joyce’s works, especially those featuring Stephen Dedalus, sometimes ask how autobiographical the work is. The answer is, very autobiographical. Here are the relevant dates from Joyce’s own life – you can see how closely they match the career of Stephen Dedalus:

  • 1882 Joyce is born in Rathgar, Dublin on 2 February
  • 1888 Joyce begins school at Clongowes Wood College, a Jesuit boarding school near Clane, County Kildare
  • 1891 Has to leave Clongowes when his father could no longer pay the fees; studied at home and briefly attended the Christian Brothers O’Connell School on North Richmond Street, Dublin
  • 1893 Starts attending Belvedere College, a fee-paying day school for boys run by Jesuits; attends for 5 years
  • 1898 Begins college at University College, Dublin, to study English, French and Italian

Publication history

‘A Portrait’ began life in 1904 as ‘Stephen Hero’ — a projected 63-chapter autobiographical novel in a realistic style. After writing 25 chapters, in 1907 Joyce abandoned ‘Stephen Hero’ and set about reworking its themes and protagonist into the condensed five-chapter novel we have now. He abandoned the first novel’s strict realism and switched to making extensive use of free indirect speech that allows the reader to directly share Stephen’s developing consciousness, to feel, see and hear things from Stephen’s point of view.

The American modernist poet Ezra Pound arranged for the novel to be serialised in the English literary magazine The Egoist in 1914 and 1915, and published as a book in 1916 by B.W. Huebsch of New York. The publication of ‘A Portrait’ just two years after the short story collection ‘Dubliners’ (1914) earned Joyce a place at the forefront of literary modernism, a position which was, of course, to be clinched by the scandal and notoriety surrounding the publication of Ulysses, which began to be published in serial form in the literary magazine The Little Review in 1918, finally published in book form in 1922. 1914, 1916, 1918, a concentrated burst of publication which helped cement his reputation.

Here are sometimes abbreviated notes on the individual chapters.

Chapter 1 (48 pages)

Father’s nursery rhyme. Home life with Dante (Mrs Riordan) the nationalist. At school at Clongowes Wood College. Being bullied. Football. The sound of the word suck.

Suck was a queer word. The fellow called Simon Moonan that name because Simon Moonan used to tie the prefect’s false sleeves behind his back and the prefect used to let on to be angry. But the sound was ugly. Once he had washed his hands in the lavatory of the Wicklow Hotel and his father pulled the stopper up by the chain after and the dirty water went down through the hole in the basin. And when it had all gone down slowly the hole in the basin had made a sound like that: suck. Only louder.

Thoughts about God and the universe. Holidays and prayers. The story of the ghost. The mystery of kissing:

What did that mean, to kiss? You put your face up like that to say goodnight and then his mother put her face down. That was to kiss. His mother put her lips on his cheek; her lips were soft and they wetted his cheek; and they made a tiny little noise: kiss. Why did people do that with their two faces?

After being pushed into a mucky ditch by another boy, Wells, Stephen gets a cold. In the infirmary. Friendship with Athy.

He told Stephen that his name was Athy and that his father kept a lot of racehorses that were spiffing jumpers and that his father would give a good tip to Brother Michael any time he wanted it because Brother Michael was very decent and always told him the news out of the paper they got every day up in the castle.

Later, in Chapter 3, Stephen looks back at life at Clongowes which he summarises as: ‘the wide playgrounds, swarming with boys, the square ditch, the little cemetery off the main avenue of limes where he had dreamed of being buried, the firelight on the wall of the infirmary where he lay sick, the sorrowful face of Brother Michael.’

Home for Christmas dinner, which is scene to a flaring row between Mr Dedalus, his friend Mr Casey and inflexible Dante about whether Parnell was hounded to his grave by lackey priests, or deserved punishment for being a fornicator. Story of the famous spit. Mr D says the Irish are ‘A priestridden Godforsaken race!’ When Casey says Ireland must be free of religion (‘No God for Ireland! he cried. We have had too much God in Ireland. Away with God!’) devout Dante storms out while Mr Casey burst into tears for his lost leader.

Back at school, gossip about why some fellows (Simon Moonan and Tusker) got a flogging (is it for some kind of homosexual escapade referred to as ‘smugging’?). Because Stephen’s glasses are broken (someone bumped into him and they fell and broke on a cinder path) Father Arnell gives him permission not to write, but when the sadistic Prefect of Studies, Father Dolan, visits his class, he ignores this excuse, accuses Stephen of slacking, calls him to the front of the class and hits him on the hands with a pandybat, inflicting intense pain. Stephen’s sense of injustice is so strong he overcomes his own fear to go down the special corridor to the rector’s room and report it. The rector assures him it must be a mistake and shakes hands. Back among the fellows, Stephen is cheered as a hero.

Chapter 2 (40 pages)

Opens with the Dedalus family enjoying an extended summer holiday in Blackrock, a seaside suburb of Dublin. Stephen accompanies old Uncle Charles on shopping trips. At the park, he is ‘trained’ as a runner by unhealthy looking Mike Flynn, mate of his dad’s, a fad which doesn’t last. On Sundays Stephen goes with his father and grand-uncle on huge walks. He is reading ‘The Count of Monte Cristo’ and sees himself as the book’s hero Edmond Dantès seeking for his equivalent of the heroine, Mercedes.

Friendship with Aubrey Mills and they set up a gang but at the end of the summer the gang breaks up. He senses change at home, where his father’s fortunes are failing which is why he isn’t sent back to the fee-paying Clongowes school. The beginnings of the adolescent sense of frustration and aloneness:

The ambition which he felt astir at times in the darkness of his soul sought no outlet.

A fever gathered within him and led him to rove alone in the evening along the quiet avenue… his restless heart… The noise of children at play… made him feel, even more keenly than he had felt at Clongowes, that he was different from others…

Removal vans turn up and move the household stuff from Blackrock to a new house in Dublin. Stephen doesn’t like the city, finds it overwhelming. More alienation:

  • his mood of embittered silence… He was angry with himself for being young and the prey of restless foolish impulses… He chronicled with patience what he saw, detaching himself from it and tasting its mortifying flavour in secret…

The text breaks down into short vignettes which demonstrate how ‘His silent watchful manner had grown upon him’. In the last of which a young woman is near him on the tram steps. Haunted by her, he goes home and tries to write a poem i.e. burgeoning sensuality and sensitivity.

His father arranges for him to go to a Jesuit day school, Belvedere. Long passage describing the first night of a school play at Belvedere, where Stephen is ragged by his frenemy, Heron. He’s now in the sixth form and filled ‘with unrest and bitter thoughts’. He goes onstage, performs and is so pumped with adrenaline when he comes offstage that he runs right past his waiting parents and wanders the streets till he’s calmed down and can go back.

Stephen accompanies his father on the latter’s nostalgic journey back to Cork. This is mainly to sell some of his remaining property at an auction, a financial necessity reflecting the family’s declining fortunes, but Mr D uses it to recapture his long-vanished youth. Stephen is appalled at his father’s sentimental drinking sessions with his old buddies. He is now permanently filled with self-disgust.

A leader afraid of his own authority, proud and sensitive and suspicious, battling against the squalor of his life and against the riot of his mind… Nothing stirred within his soul but a cold and cruel and loveless lust.

Stephen wins money for an exhibition (to college?) and a prize, and blows it all on luxuries for his family.

He feels completely alienated from his father, mother and brother (Maurice). He keeps talking about secret riots and orgies (‘dark orgiastic riot’) and living in sin (‘the wasting fires of lust’) so it began to dawn on me maybe all this refers to masturbation. He wanders the streets in a fever of lust. All this leads up to a visit to a prostitute. Lust leads to all other sins:

From the evil seed of lust all other deadly sins had sprung forth: pride in himself and contempt of others, covetousness in using money for the purchase of unlawful pleasures, envy of those whose vices he could not reach to and calumnious murmuring against the pious, gluttonous enjoyment of food, the dull glowering anger amid which he brooded upon his longing, the swamp of spiritual and bodily sloth in which his whole being had sunk.

Chapter 3 (39 pages)

A cold lucid indifference reigned in his soul.

Stephen has become a regular frequenter of Dublin’s red light district, sauntering and taking prostitutes as his fancy takes him.

He had sinned mortally not once but many times and he knew that, while he stood in danger of eternal damnation for the first sin alone, by every succeeding sin he multiplied his guilt and his punishment.

At Belvedere he now holds the position of prefect of the Sodality of the Blessed Virgin Mary, responsible for supervising the young boys at Mass, which sits bitterly ironically alongside his night-time debauchery but ‘ The falsehood of his position did not pain him.’

A little way into Chapter 3 his class are sent on a religious retreat which is marked by the series of sermons given by Father Arnall (who appears to be on secondment from Clongowes – after all, they’re both Jesuit establishments). The sermons’ subject is the four Last Things: death, judgment, heaven and hell, and it triggers ‘a crisis of guilt and piety’ in Stephen, prompting a period of profound introspection and desire for repentance but which reads more, to me, like a panic attack:

The next day brought death and judgement, stirring his soul slowly from its listless despair. The faint glimmer of fear became a terror of spirit as the hoarse voice of the preacher blew death into his soul. He suffered its agony. He felt the deathchill touch the extremities and creep onward towards the heart, the film of death veiling the eyes, the bright centres of the brain extinguished one by one like lamps, the last sweat oozing upon the skin, the powerlessness of the dying limbs, the speech thickening and wandering and failing, the heart throbbing faintly and more faintly, all but vanquished, the breath, the poor breath, the poor helpless human spirit, sobbing and sighing, gurgling and rattling in the throat. No help! No help!

The sermons describe in exquisitely logical detail: the original sin of Lucifer and his fellow angels who fell from heaven at God’s command; the torments of hell in terrifying detail, beginning with the physical horrors: the pestilential air of hell; the stench of rotting bodies; the nature of the fires of hell which rage intensely and eternally; how the blood and the brains of the sinner boil with no hope of relief; the torment deriving from the squalid company endured by every soul in hell, devils as well as other sinners.

This first sermon leaves Stephen paralysed with fear and convinced that he, personally, is going to hell. After chapel he listens to the trivial talk of the other students who are not as affected by the sermon as he is. There is an academic class, then it’s back to the chapel for another sermon in which Father Arnall continues his tour of hell, switching from physical to spiritual torments, chief among which is the pain of separation from God.

Stephen is terrified all over again. When he goes to his room he hallucinates a devil waiting in it to attack him. When he closes his eyes he has an image of being stuck in a muddy swamp with devil creatures, forever. He runs to the window, throws it open and gasps for air.

Walking through the city that evening he asks an old woman the way to the nearest church, restlessly waits his turn, and then makes a big confession to the priest. We learn that it is 8 long months since his last confession, and that he is a mere boy of 16. The priest offers forgiveness and Stephen walks home feeling light and purged and full of grace.

Chapter 4 (24 pages)

Following on from his confession and feeling of having been born again, Stephen becomes a religious fanatic, living every day and every hour according to optimum best practice, praying all the time, saying his rosary etc. This reaches a climax when he is called in by the director of Belvedere College and asked to ponder whether he thinks he has a vocation for the priesthood which, in fact, is something he has often wondered…

Only slowly, towards the end of the chapter, do doubts set in – and the whole chapter is capped by a walk on the beach where he sees a young woman with her skirt hitched up standing in a stream, and his whole being is shaken, not with lust exactly, but a rarefied sense of her transcendent beauty. I take this moment as symbolising the waning of his religious vocation, and its replacement by a romantic aestheticism.

Chapter 5 (71 pages)

— I have a book at home, said Stephen…

Chapter 5 is the longest one and describes Stephen the university undergraduate. He wakes up, his mother washes his neck, his father yells down the stairs asking whether he’s gone to the campus yet, so Stephen hurries off, reflecting on the urban scene, is briefly accosted by a beggarwoman selling lavender. I’ve given headings to the episodes which follow:

Stephen’s sense of English as an alien tongue

At the university buildings he comes across the Dean of Studies, who is English, and has a famous exchange in which he reflects on how natural the English language sounds on his lips and yet how Stephen can’t help feeling it alien. This all starts because the Dean is filling a lamp with oil and Stephen tells him the device he’s using to do so is called a tundish, a word the Dean has never heard before.

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.

Why consider English foreign but Latin as somehow Irish?

This all very is stirring but I nowadays I perceive it as facile: we all speak a foreign tongue; or, to put it another way, which of us invented the language we speak? None of us. Stephen’s thought is incomplete and doesn’t go far enough. All of us speak words invented by others. If you want to be super-sensitive, we are all oppressed by the un-usness, the non-us origins of the language we are compelled to speak. So what difference does it make whether he speaks words invented by long-dead Gaelic ancestors or long-dead Anglo-Saxons (and Vikings and Normans)? All of us speak words created by long-dead peoples. What alternative is there? Making up our own language?

Inconsistency between Stephen’s attitude to language and to religion

There is also a glaring inconsistency between Stephen’s nationalist approach to language and but subservient approach to religion. He resents speaking ‘another race’s language’ but has no problem at all believing another race’s religion.

Did Stephen invent Christianity? Obviously not. Christianity occurred against the background of Judaism, the sophisticated religion first developed by Jews speaking Hebrew at least two and a half thousand years ago in Palestine; it was created and spread among Jews who spoke Aramaic at the dawn of the Roman Empire; its leading theologians were initially eastern Greeks writing in Greek (the four Gospels are all written in Greek); only centuries later was it co-opted by Romans speaking Latin and then imposed across their empire, under duress – in fact after 380 AD under pain of death – by the brutal Roman Empire.

Which bit of this derived from the Celtic inhabitants of Ireland? Absolutely none of it.

Stephen goes to a school run by Jesuits, a religious order founded by a Spaniard, based in Rome, tasked with wiping out heresy and independent thought all across Europe and then around the brutally exploitative Catholic empires of Spain and Portugal. Stephen prides himself on his independence, on casting off all shackles, but for a while in chapter 4 he contemplates joining this repressive foreign order.

If he feels that English from a few hundred miles away is a foreign imposition on Gaelic-speaking Celts, then why accept 1) a religion created 2,500 miles away (Palestine) which is 2) expressed in a language created 1,100 miles away (Rome)? Why rebel against English linguistic imperialism and whole-heartedly accept Roman religious and linguistic imperialism?

Anti-Britishness

Because Britain was the current imperial oppressor of Ireland when Joyce wrote, and anti-British, pro-independence Irish nationalism was the dominant political issue of his time and the time he describes in his works (the pre-war Edwardian era). This passage describing his alienation from the English language only makes sense against the atmosphere of Irish nationalism i.e. the desire to overthrow everything English as part of a wider Irish national liberation, which pervaded the culture he was raised in and describes.

If he really wanted to escape the detested coloniser’s language a simple solution was ready to hand: why not write in Gaelic, the native speech of what he calls ‘his race’? Like Patrick Pearse, Liam O’Flaherty, and Seán Ó Riordáin? That would have been a simple and decisive statement of independence.

But he didn’t. We know that Joyce studied Gaelic for a while, and knew enough from his general upbringing in Dublin to sprinkle a handful of phrases into his texts. And he wrote in his stories and novels a number of fine-sounding anti-English passages like this. But they’re not borne out by his actual choices. Stephen says ‘I have not made or accepted its words’ but he has, hasn’t he? What language is he writing, thinking, arguing in? Which author does Stephen deliver a long analysis of in ‘Ulysses’? Shakespeare. Not exactly Ireland’s national writer, is he?

I think Joyce is making the character Stephen pose as a linguistic Irish nationalist. In the same way as Stephen will outgrow his high-flown romantic rhetoric by the time of ‘Ulysses’, in the same way as he will have moved drastically on from the aesthetic theory he expounds to Lynch (see below), I think in the same way Stephen will reject this linguistic nationalism. Although part of his sensitive soul will always rebel against it, English it will be.

Davin asks Stephen to ‘Join us…’

Back to the narrative, Stephen attends a lecture in physics, in which various student mates horse around and make clever remarks and continue to do so after the lecture ends and they mill around in the corridors. He encounters fellow students in a semi-schematic way, each one standing for a cause or issue, thus allowing Joyce to state his position on them: the nationalist one, the hearty one, the cynic, the joker and so on.

A case in point is Davin the nationalist who tells Stephen it’s his duty to join the Irish nationalist cause. This dialogue gives rise to a series of much-quoted declarations in which Stephen vehemently rejects Davin’s Irish nationalism.

When the soul of a man is born in this country there are nets flung at it to hold it back from flight. You talk to me of nationality, language, religion. I shall try to fly by those nets.

What does this mean for the anti-English passage about the tundish? I think it means Stephen felt himself between a rock and a hard place. With his immense sensitivity to language he resiles against the feel of English words in his mouth. And yet he in no way wants to be hamstrung and confined by the crude rhetoric of Irish nationalism which we see him angrily rejecting here, and brutally lampooning in the Cyclops episode of ‘Ulysses’. The only way out of feeling trapped by all these fences, is to get out, to flee the country which places him in this (and other) impossible quandaries.

This is why the Irish have such an ambivalent attitude towards Joyce. He provided them fine-sounding nationalist quotes such as the one quoted above. But scratch the surface, actually read Dubliners, let alone ‘Ulysses’ and you come to think that he maybe despised his own fellow countrymen as much as he resented British cultural rule.

Stephen expounds his aesthetic theory to Lynch

Tiring of his argument with Davin, Stephen takes his mate Lynch for a walk in which Stephen lays out the main points of his essay on aesthetics. He makes some lofty definitions:

—Art, said Stephen, is the human disposition of sensible or intelligible matter for an aesthetic end.

He tells Lynch that literature is ‘the highest and most spiritual art’ – which will come as a surprise to all composers and musicians.

He claims to have achieved what Aristotle failed to do, which is to provide clear definitions of pity and fear, thus underpinning the ancient Greek’s analysis of tragedy as a genre. The central idea is that the highest aesthetic experience is static – any artistic artefact which creates kinetic feelings (for example, desire or repulsion) is impure. The highest art is static and, as he goes on to explain, utterly detached.

Stephen posits four types of literature

He suggests that it comes in four forms or genres which exist on a spectrum defined by the writer’s relationship with their material: At one end, 1) the lyrical represents a direct expression of the writer’s feelings; 2) the epical arises when the writer thinks of himself in relation to an epical event; 3) the narrative is when ‘the personality of the artist passes into the narration itself, flowing round and round the persons and the action like a vital sea’; and 4) the dramatic is reached when ‘the vitality which has flowed and eddied round each person fills every person with such vital force that he or she assumes a proper and intangible esthetic life’. At this point, Stephen speaks a passage which became famous and much quoted:

The personality of the artist, at first a cry or a cadence or a mood and then a fluid and lambent narrative, finally refines itself out of existence, impersonalizes itself, so to speak. The aesthetic image in the dramatic form is life purified in and reprojected from the human imagination. The mystery of aesthetic, like that of material creation, is accomplished. The artist, like the God of creation, remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails.

Brief reaction to Stephen’s aesthetic

This and what follows is fine and clever and has been quoted and debated over for a century. But it is, in a sense, irrelevant. From Dada and surrealism onwards, art has increasingly been whatever artists say it is and an artist is someone who is accepted as such by the self-policing community of artists, critics and curators.

Of course there’s been extremely clever debate about aesthetics for as long as human beings have been writing, some two and a half thousand years, and certain ideas – or maybe a better word is ‘obsessions’ or maybe ‘dead ends’ – recur again and again. But the mere fact that there has been so much energetic debate proves the simple point that there is not now, and never has been, any broad agreement about art and aesthetics. Any definition of art you settle on will leave out huge swathes of what people think of as ‘art’, while artists themselves have come up with all kinds of definitions of art which generally supported whichever kind of art they happened to make.

The study of aesthetics is a bottomless pit, an endless ocean, which it’s fun to swim and play in. But anyone who expects to discover some kind of ‘truth’ or settled definition, doesn’t understand the nature of the game they’re playing.

Joyce’s theory doesn’t even apply to his own book

So I read Stephen’s aesthetic theory with interest, noted his invoking of Saint Thomas Aquinas’s definition of the work of art as requiring three qualities – integritas, consonantia and claritas – but yet another intellectual fussing about Aristotle’s two-and-a-half-thousand-year-old definitions of pity and tragedy, or worrying about the formal attributes of ancient Greek literary genres, or redefining Thomistic terminology, couldn’t be further from our modern reality.

None of Stephen’s elaborate theory really applies to this book itself. ‘A Portrait’ is not an ‘aesthetic object’, not a picture or a statue you can pick up and move around, but a text which contains hundreds of passages and moments, most of which are far from static and far from isolated in the sense which the Thomas term integritas implies but are, on the contrary, part of a continuous narrative or flow of text, each element leading on to the next, each new element adjusting and changing your understanding of the previous ones, a process which continues after you’ve finished reading the book and dip into the secondary literature around it, or go on to read another book by the same author or from the same period or about the same subject.

The actual lived experience of reading this, as any, book is the precise opposite of an isolated moment of aesthetic stasis but is instead a collection of Joyce-flavoured passages within the endless flux of texts which themselves form part of the broader, never-ending flux of our lives.

The role of comedy in debunking Stephen’s high-falutin theories

So Stephen’s long disquisition reaches its climax with the claim that the godlike detachment of the writer mirrors the non-kinetic, godlike stasis triggered by the ideal work of art. But throughout the lecture, Joyce has been well aware of how pompous and pretentious this all risks sounding – and this is why he has Stephen 1) not write it out in one continuous essay 2), nor think it to himself, but 3) enunciate it all in dialogue with Lynch, and the main reason for this is so that Lynch can keep interjecting jokes.

Lynch fails to understand bits, takes the mickey out of Stephen’s phrasing, makes mock tributes, tells Stephen he’s forgotten key definitions so Stephen has to repeat them, and so on and so on. In other words, Joyce puts a lot of effort into dramatising the presentation of his theory; and, in my opinion, this is partly what makes it so memorable.

This strategy of Joyce’s tends to be overlooked or forgotten by critics who extract from the extended dialogue the bits they need to quote to summarise the theory but, in my opinion, it’s the way it is part of an extended and often comic dialogue which makes it so memorable.

Thus, as Stephen reaches the climactic part of the theory, it starts to rain and Lynch jokes:

—What do you mean, Lynch asked surlily, by prating about beauty and the imagination in this miserable Godforsaken island? No wonder the artist retired within or behind his handiwork after having perpetrated this country.

(Incidentally, a few days later, I was reading Hugh Kenner’s book about ‘Ulysses’, in which he quotes Ezra Pound saying that Joyce complained to him, ‘If only someone would say the book was so damn funny.’ So I’m agreeing with Joyce’s opinion of his own works. Woven among the Jesuitical theology and the Thomist aesthetics, there are lots of sly Irish gags.)

Stephen’s invisible girlfriend

The outbreak of rain ends Stephen’s long disquisition, as he and Lynch hurry to take shelter under an arcade of the university, and it is here that Stephen sees his girlfriend (again). Now the notes tell me that the beloved young woman who haunts this final chapter is called Emma Clery but her name is very well hidden: a control + f search of the entire online text reveals just three mentions of ‘Emma’ and none at all of ‘Clery’, so I’m puzzled how commentators have extracted her name so confidently.

Reflecting on her near invisibility, I wondered whether she isn’t named because her role is to be The Woman With No Name; more precisely, her function is to be a semi-abstract peg for Stephen’s resentment and jealousy, notably when he sees her (in two earlier scenes I haven’t mentioned yet) joking with a priest and/or flirting with Cranly. I’m not sure we even get to hear her speak, certainly Stephen doesn’t have a dialogue with her as he does with his male friends. So she’s the Nearly Invisible and Totally Silent Woman.

Maybe there’s another, more bucket reason. It was arduous enough for Joyce just to nail down Stephen’s aesthetic theory and relationships with fellow male students. As it is, this final chapter which contains all this intellectual content is longer than the preceding four and already contains several abrupt cuts of scene. Maybe if Joyce had embarked on describing a full-blown love affair for Stephen, it would have doubled or tripled the size of the chapter and ended up distracting attention away from his political and artistic statements. Seen in this practical way, maybe Emma’s elusiveness and the role assigned her simply reflect the lack of space for her in Joyce’s overall design.

Whatever the precise reason, Emma’s role as a fleeting presence who never speaks but nonetheless haunts Stephen’s consciousness certainly fits with the rest of his character. It is entirely characteristic of the alienated outsider we have seen him to be in so many previous situations, that Stephen makes no effort to go and talk to her even when she’s only ten yards away, but prefers to watch, and bubble over with resentment and jealousy, from a distance.

Stephen composes a poem (by Shelley)

I mentioned abrupt cuts. One occurs in the middle of the chapter. After the long walk with Lynch and the exhaustive exposition of aesthetic theory ends with the pair taking shelter in the arcades and spotting his lady love at a distance, does the scene develop in any natural way i.e. Stephen goes after her, talks to her, or goes on to hang with his pals maybe go for a drink?

No, none of those. There is a line space and suddenly the narrative cuts to the next morning and Stephen waking up in his bedroom from a lovely dream and reaching out for pen and paper to write down a poem which has come to him. The next few pages are presumably Joyce’s attempt to describe the state of mind in which lines of poetry come to you, you shape and perfect them, and they trigger more until the poem feels ‘finished’ i.e. you have no more to say. I’ve had this experience many times as, I imagine, have hundreds of millions of other people, maybe most of my readers… It’s a common enough sensation among bookish people.

Here’s the first verse of Stephen’s poem:

Are you not weary of ardent ways,
Lure of the fallen seraphim?
Tell no more of enchanted days.

What’s really striking is the fantastically old-fashioned Shelleyan style of the poem. In fact it may be deliberately echoing the famous Shelley fragment which Stephen quotes in chapter 2:

Art thou pale for weariness
Of climbing heaven and gazing on the earth,
Wandering companionless…?

Although the line length is different, the wistful sentiment is very similar. In fact, having read and reread it I’ve realised it’s as much late-Victorian, fin-de-siecle as Shelleyan. ‘Lure of the fallen seraphim’ is deliberately langorous and sensual, with hints of naughty Wildean transgressions (in strict Christian theology there is nothing alluring about the fallen angels; they are devils pure and simple; only in the naughty Nineties did lots of poets and artists flirt with blasphemy, black magic, Salome etc etc). Maybe it would be more accurate to attribute it to Swinburne, the naughty boy of Victorian poetry, rather than Shelley the romantic angel.

Anyway, the writing of the poem takes place across several pages of the novel. Maybe it’s meant to be a practical demonstration of the creation of a literary work which fits the aesthetic theory he outlined at such length to Lynch the day before; maybe Stephen is putting his money (metre) where his mouth is.

The pages describing the composition are also meshed with Stephen’s feelings about his beloved (the elusive Emma he saw the day before) who he is cross with for flirting (he thinks) with one of the priests. In angry jealousy Stephen says he doesn’t care if she throws away her beauty (and lovely body) on ‘the unworthy’. In other words, even here at the end of the novel he is displaying standard Goth, alienated teenager feelings.

Stephen wants to be free as a bird

Cut to later on this second day and Stephen standing outside the National Library and looking up at birds wheeling in the sky. Are they swallows which migrate from the south? This introduces the theme of flight and exile.

He comes across some mates inside the library, they chat and then, mindful of being told off for talking, leave, engaging in banter in the corridors: these buddies are Cranly, Temple, Dixon, O’Keeffe, Goggins. Older and less impressed by Stephen’s purist theories, I am (as I explained above) more entertained by the humour of these student scenes.

The stout student who stood below them on the steps farted briefly. Dixon turned towards him, saying in a soft voice:
—Did an angel speak?

Amid all this banter, Stephen again sees HER walking away from the library and is mixed up in a confusion of memories, something to do with her body and her smell but also a teenage attempt to save himself by damning and scorning her.

Well then, let her go and be damned to her! She could love some clean athlete who washed himself every morning to the waist and had black hair on his chest. Let her.

Reading this you realise that, for all his precocious reinterpreting of Aristotle and Aquinas, Stephen is emotionally still a child.

Stephen’s last walk with Cranly

Stephen goes for the last of the walks which characterise this chapter, this time with his best friend Cranly. Their conversation turns to the fact that Stephen has argued with his mother: she wants him to take mass at Easter and he refuses to. In a half-joking way, Cranly presents a series of arguments for why Stephen should, from theological reasons (is he not afraid of damnation?) to humane (his mother has had a hard life; if he disbelieves in religion, why not go through this performance in order to make her happy?). The dialogue is crafted to build up to Stephen’s angry declaration that he will not submit or as he puts it, a bit more pompously, he will not serve.

—Look here, Cranly, he said. You have asked me what I would do and what I would not do. I will tell you what I will do and what I will not do. I will not serve that in which I no longer believe, whether it call itself my home, my fatherland, or my church: and I will try to express myself in some mode of life or art as freely as I can and as wholly as I can, using for my defence the only arms I allow myself to use—silence, exile and cunning.

This is often quoted as a version of Joyce’s own manifesto. Less noticed is the way it is undercut by Cranly making jokes, much as Stephen’s earlier disquisition about aesthetics was undercut by Lynch’s joshing. Less impressed by Joyce’s rhetoric than I was as a young man, what I notice this time round is how all the high-minded statements appear in dialectic tension with comic responses. Stephen rarely makes any serious declaration without having some school or student buddy around to deflate him.

Stephen’s diary

In the last four pages the text disintegrates (again). Right at the start, ‘A Portrait’ opened with the disjointed perceptions of a very small child. Now, right at the end, the continuous narrative falls back into disintegrated fragments, in this case into four pages of brief diary entries, starting 20 March and ending on 27 April, so covering 38 days in total. They end with a phrase Joyce must have realised sounds ridiculously immature and overblown:

Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race.

This kind of thing is widely quoted as expressing Joyce’s attitude. But in my opinion, like the overblown romanticism of other final passages, it instead indicates Stephen’s emotional and intellectual immaturity. I.e. it is a limited, imperfect and slightly ludicrous character who says this, not the canny author (aged 34 when the novel was published).

Cast

Sometimes creating a cast list sheds different light on the text, highlights characters as motifs, suggests alternative routes through the story. Also, it’s just handy to remember key attributes of leading figures.

Family

  • Stephen Dedalus – the main protagonist, who we follow from small boyhood, through junior school, secondary school and on to university, as he experiences all the stages of growing up from being bullied at school to adolescence where he goes through phases of sexual debauchery, then of religious enthusiasm, before his final dedication to a religion of art; named Stephen because Stephen was the first Christian martyr, and Dedalus after the ingenious inventor from Greek mythology
  • Simon Dedalus – Stephen’s father, a former medical student whose fortunes decline throughout the book, forcing the family to move from a large house in the suburb of Blackrock into a smaller house within Dublin itself; he’s a good man but, like many sons, Stephen is embarrassed by his sentimentalism and increasing drunkenness
  • Dante (Mrs. Riordan) – governess to the two Dedalus children, Stephen and Maurice, a devout and fiery Catholic who has a bitter argument with Simon and his friend about the fate of the Irish nationalist leader Parnell. In ‘Ulysses’, chapter 17, detail is given: ‘Mrs Riordan (Dante), a widow of independent means, had resided in the house of Stephen’s parents from 1 September 1888 to 29 December 1891 and had also resided during the years 1892, 1893 and 1894 in the City Arms Hotel owned by Elizabeth O’Dowd of 54 Prussia street where, during parts of the years 1893 and 1894, she had been a constant informant of [Leopold] Bloom who resided also in the same hotel.’
  • Uncle Charles – Stephen’s great uncle who lives with the family. Young Stephen enjoys taking long walks with his uncle and listening to Charles and Simon discuss the history of both Ireland and the Dedalus family
  • Mike Flynn – a friend of his father’s who tries to train Stephen as an athlete with little success
  • Aubrey Mills – friend his own age Stephen forms a gang with for adventures one summer
  • Mary Dedalus – Stephen’s mother, a shadowy figure who rarely appears or talks: who tries to keep the peace at the big Christmas day argument, a lot later chides Stephen for being late to lectures; her most notable appearance is when, at the start of chapter 5, she washes his neck and face from a bowl of hot water
  • Cranly – Stephen’s best friend at university who he confides in

At Clongowes Wood College (as a boy)

  • Nasty Roche –
  • Saurin
  • Cantwell
  • Jack Lawton
  • Wells – taunts the boy Stephen for kissing his mother before he goes to bed, and one day he pushes Stephen into a dirty cesspool, causing Stephen to catch a bad fever and be sent to the infirmary
  • Rody Kickham
  • Simon Moonan
  • Tusker
  • Corrigan
  • McGlade
  • Fleming – who gets pandybatted
  • Paddy Rath and Jimmy Magee
  • Cecil Thunder

Staff

  • Father Conmee – rector i.e. headmaster of the school
  • Father Arnall – Latin teacher who stands by and lets Stephen get pandybatted; he later reappears on the religious retreat from Belvedere and delivers the series of sermons which terrify Stephen
  • Father Dolan – bully who unfairly pandybats Stephen
  • Brother Michael – the kindly brother who tends to Stephen and Athy in the Clongowes infirmary after Wells pushes Stephen into the cesspool

At Belvedere (as a teenager)

  • Vincent Heron – Stephen’s antagonist, always ready to rap his calves with his cane
  • Boland – Heron sidekick
  • Wallis – Heron sidekick
  • Nash – Heron sidekick
  • Doyle – producing the school play which Stephen appears in
  • Mr Tate – English master, erroneously thinks he detects Stephen committing a heresy in an essay

At the beach he sees some of his schoolfriends stripped to their trunks:

  • Shuley without his deep unbuttoned collar
  • Ennis without his scarlet belt with the snaky clasp
  • Connolly without his Norfolk coat with the flapless sidepockets

At university

  • Davin – the peasant student who tells the story of a peasant woman, Irish nationalist, asks Stephen why he doesn’t learn Gaelic and become ‘one of us’; his insistence that Stephen devote himself to the cause of Irish independence prompts one of Stephen’s famous outbursts: ‘—Do you know what Ireland is? asked Stephen with cold violence. Ireland is the old sow that eats her farrow.’
  • Cranly – Stephen’s best friend at the university, a kind of secular confessor
  • MacCann – politically committed student who tries to recruit Stephen to the causes of world peace etc: ‘MacCann began to speak with fluent energy of the Tsar’s rescript, of Stead, of general disarmament, arbitration in cases of international disputes, of the signs of the times, of the new humanity and the new gospel of life which would make it the business of the community to secure as cheaply as possible the greatest possible happiness of the greatest possible number.’
  • Temple – with his dark gypsy eyes, literal-minded and limited he admires and tries to copy the cleverer students, leading Cranly to mock him: ‘You flaming floundering fool! I’ll take my dying bible there isn’t a bigger bloody ape, do you know, than you in the whole flaming bloody world!’
  • Lynch – a coarse and dryly sarcastic student who is even poorer than Stephen; big and muscular with a ‘whinny like an elephant’; but it is Lynch that Stephen explains his theory of aesthetics to as they walk round Dublin
  • Moynihan – witty student, prone to whispering comic remarks to Stephen
  • Donovan – member of the university field club
  • Glynn – a student who gives private tuition, Cranly calls him ‘a bloody ape’

Theology

Clearly the central chapter containing the hellfire sermons is awash with precise and detailed theology. I am not qualified and not particularly interested in enumerating and analysing it.

He found an arid pleasure in following up to the end the rigid lines of the doctrines of the church and penetrating into obscure silences…

The sermons are constructed with impressive logic and have an awesome rhetorical and emotional effect… And yet I was more entertained by a passage where Stephen dwells on the absurdities which theological speculation can lead you into:

If a man had stolen a pound in his youth and had used that pound to amass a huge fortune how much was he obliged to give back, the pound he had stolen only or the pound together with the compound interest accruing upon it or all his huge fortune? If a layman in giving baptism pour the water before saying the words is the child baptised? Is baptism with a mineral water valid? How comes it that while the first beatitude promises the kingdom of heaven to the poor of heart, the second beatitude promises also to the meek that they shall possess the land? Why was the sacrament of the eucharist instituted under the two species of bread and wine if Jesus Christ be present body and blood, soul and divinity, in the bread alone and in the wine alone? Does a tiny particle of the consecrated bread contain all the body and blood of Jesus Christ or a part only of the body and blood? If the wine change into vinegar and the host crumble into corruption after they have been consecrated, is Jesus Christ still present under their species as God and as man?

This has more the feel of Rabelais or scholastic satirists of the minutiae of Catholic philosophising.

Style

Initially I was impressed by the sensual lyricism of many passages, dawn or dusk in the city, the soft beauty of women etc. But as in ‘Dubliners’, I was also aware that Joyce’s prose is not as relaxed as it first appears; after a while you realise it is more studied and detached than it seems, more calculating.

When I read ‘A Portrait’ as a boy I was duly terrified by the series of retreat sermons; now, 40 years later, I am still impressed by the power of the rhetoric but what I notice is Joyce’s careful structuring of his material: the overall structure of subject matter, its crisp division into focused paragraphs, and, within individual sentences 1) an insistence on the logic of the content or 2) an intense attention to the detail of description, both of which take precedence over everyday word order and rhythm.

They are just the most obvious way in which Joyce’s careful and elaborate phrasing can make many of his sentences feel clotted and effortful, a little stilted, a little formal, pedantic, continually drawing attention to their own grammatical correctitude. Officiously accurate. Nitpickingly precise. Even at his most lyrical, there’s always a kind of metallic finish to Joyce’s prose.

A girl stood before him in midstream, alone and still, gazing out to sea. She seemed like one whom magic had changed into the likeness of a strange and beautiful seabird.

I know this particular passage is meant to be sensual and overblown romantic. I know it also indicates the way Stephen’s taste is still adolescent and immature. But I also feel the tremendous control and intentionality of it.

Detachment battles passion

The text bombards us with messages about Stephen’s cold, aloof, detachment:

His silent watchful manner had grown upon him and he took little part in the games…

He, apart from them and in silence..

‘You’re a terrible man, Stevie, said Davin, taking the short pipe from his mouth, always alone.’

And yet at the same time we know from the hundreds of passages of free indirect speech, that Stephen’s mind is a seething swamp of angers and resentments, of lusts and self-hatred or, as Cranly puts it: ‘You’re an excitable bloody man, do you know.’

I’ve already argued that the aesthetic of stasis and detachment which Stephen so famously expounds is wildly inappropriate for a form like the novel, and especially Joyce’s own novels, which unravel in all directions and are thus the precise opposite of detached and static objets d’art.

But there’s another way of thinking about Stephen’s theory, namely it could be interpreted in psychological terms as a man permanently driven by wild passions trying to establish control of himself. That it’s not just an aesthetic aim but a psychological goal. That what he’s really talking about is a kind of therapy. He wishes his mind was more calm and cold and detached and static, and not the seething swamp of lusts and resentments which the novel very vividly describes it as being.

Super-romanticism

One subset of Stephen’s stormy, troubled personality is his penchant for exceedingly lush hyper-romantic visions and sensations. On and on he goes about logic and detachment and yet the novel abounds in passages which demonstrate the precisely opposite qualities:

He closed his eyes in the languor of sleep. His eyelids trembled as if they felt the vast cyclic movement of the earth and her watchers, trembled as if they felt the strange light of some new world. His soul was swooning into some new world, fantastic, dim, uncertain as under sea, traversed by cloudy shapes and beings. A world, a glimmer or a flower? Glimmering and trembling, trembling and unfolding, a breaking light, an opening flower, it spread in endless succession to itself, breaking in full crimson and unfolding and fading to palest rose, leaf by leaf and wave of light by wave of light, flooding all the heavens with its soft flushes, every flush deeper than the other.

Is this parody or does he actually believe in writing like this? Many a natural description throughout the book is in this tenor:

Evening had fallen. A rim of the young moon cleft the pale waste of skyline, the rim of a silver hoop embedded in grey sand; and the tide was flowing in fast to the land with a low whisper of her waves, islanding a few last figures in distant pools.

‘Cleft’? No wonder young Stephen tells Heron his favourite poet is Lord Byron. When, half-way through chapter 5, he awakes from an enchanted sleep with a poem echoing in his mind and hurries to write it down, it is a clear pastiche of Shelley or his mid-Victorian avatar Swinburne.

Are you not weary of ardent ways,
Lure of the fallen seraphim?
Tell no more of enchanted days.

And here is young Stephen is sounding even more like Shelley in prophetic mode, imagining himself as:

a priest of the eternal imagination, transmuting the daily bread of experience into the radiant body of everliving life.

Joyce may have been taken up by Pound as a saint of modernism but reading the many, many passages like this can’t help but convince that his core values are arch-Romantic. And the characteristic aspect of romanticism is self-indulgence, indulgence of The Self, a grandiose rejoicing in the importance of our own emotions:

He spoke the verses aloud from the first lines till the music and rhythm suffused his mind, turning it to quiet indulgence…

A few pages later he watches birds flying which triggers a snatch of poetry and responds:

A soft liquid joy flowed through the words where the soft long vowels hurtled noiselessly and fell away, lapping and flowing back and ever shaking the white bells of their waves in mute chime and mute peal, and soft low swooning cry; and he felt that the augury he had sought in the wheeling darting birds and in the pale space of sky above him had come forth from his heart like a bird from a turret, quietly and swiftly.

I can see it’s beautifully, sensitively written. But I am also aware behind everything he published of Joyce’s steely focus.

Aesthetic

The last third or so of the book deal with Stephen’s development of an aesthetic. This has provided grist for tens of thousands of books, articles and papers. What struck me as key to his entire attitude is Joyce and Stephen’s poor sight as described in this passage.

He drew forth a phrase from his treasure and spoke it softly to himself:
—A day of dappled seaborne clouds.
The phrase and the day and the scene harmonised in a chord. Words. Was it their colours? He allowed them to glow and fade, hue after hue: sunrise gold, the russet and green of apple orchards, azure of waves, the greyfringed fleece of clouds. No, it was not their colours: it was the poise and balance of the period itself. Did he then love the rhythmic rise and fall of words better than their associations of legend and colour? Or was it that, being as weak of sight as he was shy of mind, he drew less pleasure from the reflection of the glowing sensible world through the prism of a language manycoloured and richly storied than from the contemplation of an inner world of individual emotions mirrored perfectly in a lucid supple periodic prose?

Having poor sight, Joyce is less distracted by the richness of the actual visual world and leans more towards its description in words. Indeed, as we have seen, the text repeatedly describes Stephen’s fascination with the sound of certain words (kiss, tundish, mulier) right from the start.

The focus of all his writings on the quality of words and language have proved a goldmine to academics, accompanying as they do the entire twentieth century ‘linguistic turn’, the turn towards endless theories of language, its structure, its fugitive nature, the way it creates and encodes reality and much more. Joyce is like the patron saint of this movement whose handful of revolutionary texts provide an endless reservoir of reinterpretations.

Poverty

Anyway, rereading Joyce as a middle-aged man who’s struggled to raise a family, I am less impressed by the flashy manifesto commitments of an over-intellectual youth and this time round noticed other, less prominent aspects of the novel. I’ve mentioned the sly ubiquity of the humour, easy to miss if you’re dazzled by the nationalist posing, the theology and aesthetics. Another is Stephen’s sheer poverty.

In the course of the book, the Dedalus family really goes down in the world. At the start of chapter 5 they are living in a poor dirty house. As he prepares to leave for his morning lecture, Stephen looks with pity at his younger brothers and sisters who will never enjoy the privileged education he had. They use jam jars instead of teacups. When he wants to write his poem down Stephen has to do it on a torn-open fag packet. When he walks in the street, he stumbles because the broken soul of his shoe snags in a grating. At the university physics lecture he has to ask a colleague for a sheet of paper to make notes on because he has no paper of his own. Breakfast is watery tea and crusts of fried bread. Supper is a bowl of rice, like a poor Chinese peasant. None of this is dwelt on but is what struck me this time round.

And the other members of his swarming impoverished family? His father and great-uncle Charles loom large in the early chapters but there’s no mention of Charles (presumed dead) at the start of the climactic chapter 5, where his father only makes an off-stage appearance, a voice yelling down the stairs to see whether he’s left for university yet, and his mother actually appears but only briefly, to wash his neck and tell him off for being late.

But it’s his kid brothers and sisters which get me. Before he leaves their slum for the university, Stephen looks at them with pity, knowing they’ll never have the advantages he’s had. At one point he tells Cranly in an offhand manner that his mother bore nine or ten children and that some died (!). We never learn how many there are, although a couple of names are casually mentioned (Katey, Maggie, Boody). What did they think of him, Mr Linguistic Nationalism, Mr Romantic Poet? What did they make of their too-clever, self-obsessed, lucky older brother, the one who fled to the continent and abandoned the family to its poverty?

I wonder if anyone’s ever written a short story or novel about Stephen Dedalus’s siblings in which the great Martyr to Art appears as the self-centred narcissist that he so clearly is?

Comparison with Katherine Mansfield

I read all of Joyce while still at school and then reread ‘Ulysses’ when I had to study it at university. I was swept up by the depth of Joyce’s intellectual worldview and readily agreed with the idea that he had a Shakespearian grasp of language. But now, 40 years later, I’m not so convinced. The persistent romanticism, the frequent passages of olde worlde, Shelleyan lyricism, now come across to me as very dated and as dating the entire text. While its main appeal, from the hellfire sermon onwards, is in the rigour and thoroughness of Stephen’s intellectual positions, 1) first Catholic, 2) then aesthetic.

I have, I think, two objections: One is that I now have no sympathy at all with any of his intellectual positions; I can 1) appreciate the thoroughness of the sermon and the intellectual structure of his Catholic belief, and 2) I sort of sympathise with the aesthetic position he reaches, but I just disagree with both.

My worldview is based on 1) biology, biochemistry and Darwinian evolution (Stephen explicitly dismisses Darwin at one point, which I simply regard as a profound intellectual mistake), and 2) my aesthetic position is an acceptance of the wild chaos of aesthetic theories produced by the twentieth century, not to mention the new ones being created by the digital age. The world, and the world of art, are so chaotic there is no point restricting yourself to one theory or type of response. The opposite; you should be open to as many ways as possible of receiving and responding to works of art. Stephen’s scholarly reintepretations of Aristotle and Aquinas strike me as impressive achievements which are completely irrelevant to anyone except scholars and students having to write about them.

The second objection is that the whole things seems too calculated; it too obviously has designs on me and on all its readers. ‘A Portrait’ is packed with not just subtle symbolism, but the structuring of incidents and the narrative as a whole according to clever references and precedents, are designed to encourage attentive readers to spot them, unravel them, and construct multiple frameworks of interpretation.

In this it was a spectacular success: there was already a cohort of fans busily decoding the text’s meanings even before ‘Ulysses’ was published, based on the instalments published in the Little Review. The advent of the finished book signalled the start of the Joyce industry which has grown hand-in-hand with the growth of Literary studies as an academic discipline. A century later, there are more essays, papers, articles and books written about Joyce than any one person could read, along with more seminars, lectures and conferences than any one person could possibly attend.

When I was a student I contributed my grain of sand to this mountain (I was particularly proud of an essay which compared the use of the ‘epiphany’ in the works of Joyce and Kafka) but now it turns me off.

And so to my own surprise, of the works I’ve read over the past few months, I’m surprised to find myself preferring Katherine Mansfield’s short stories to Joyce. I can see and understand Joyce’s mastery as a writer, his astonishing control of structure and symbolism, his fluency. But whether due to age and fatigue, or to having had a family of my own and been through various tribulations, I find life stranger and more uncanny than ever; and so I find the systematisation in Joyce – the creation of multiple systems of symbolism, resonance and meaningful structuring – I find his control to be metallic and repelling.

Whereas the 33 Mansfield short stories I read before Christmas are a) less controlled and systematic and so more accurately reflect the chaotic unplanned nature of life; and b) within each story the meanings are beautifully fugitive, fleeting; at every moment in a Mansfield story strange things happen, people’s lives are disrupted, events and emotions they can’t control derail their intentions, upsetting their entire understanding of their lives, and even what it means to be alive. This, it seems to me, is more what life is like, even the etiolated intellectual life Joyce is ostensibly recording.

There is no strangeness in Joyce; everything is controlled, every detail is subordinated to a very canny plan, and this is all very well in its own terms – nobody ever constructed a bigger, more multi-levelled matrix of meanings and symbols and associations than ‘Ulysses’. And yet one short story by Katherine Mansfield says more to me about the strangeness, the uncontrolledness and the uncanniness of human existence, than all of Joyce.


Credit

‘Portrait of the Artist as a Young Man’ by James Joyce was published in 1916 by B.W. Huebsch.

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Oscar Wilde’s London by Wolf von Eckardt, Sander L. Gilman and J. Edward Chamberlin (1987)

A large format, 284-page coffee-table book most notable for its many contemporary illustrations (all in black and white).

This is not an academic book – it is a popular social history or review of the cultural life of London over the period between Oscar Wilde’s first arrival in London – having graduated from Oxford, in 1879 – to May 1897 when he was released from Pentonville prison and took the night train to Dieppe, never to return. Twenty years, quite a long time, a generation.

The introduction is a collection of clichés and stereotypes about the period, telling us the end of the nineteenth century was a time of immense social, economic, technological and cultural change etc – not only more people but more technological inventions (photography, electric lighting, telegraph, telephone, early motor car), more newspapers, journals and magazines, publishing more facts and figures and stories and photographs and illustrations than ever before, intellectual ferment Darwin, Arts and Crafts, the peak of Empire, Victoria’s jubilees etc etc – the kind of thing you read in absolutely every introduction to the period and quickly becomes over-familiar.

But when you get into the chapters on specific topics these get quite interesting on a whole range of topics, from the electrification of the first streets, public buildings and theatres to details about football, rugby and cricket, the rise of bicycling, various forms of religion and so on, all accompanied by jolly contemporary illustrations. A notable feature is extended quotes from interesting sources such as Wilde’s trial, police reports, WT Stead’s articles, T.S. Eliot’s obituary of Marie Lloyd and so on. These are interesting tasters, incentivising the reader to go searching for fuller texts online…

By way of a ‘review’ I thought it would be fun to give a brief summary and one image from each chapter.

1. Art and Life

Rapid expansion. The Underground. More train lines led to huge expansion of new suburbs.

From Pentonville Road looking west evening, 1884 by John O’Connor © Museum of London

Aestheticism already existed (Rossetti, Swinburne) but Wilde set out to make himself its apostle, peacock feathers and sunflowers. Mocked in Gilbert and Sullivan’s operetta Patience. Wilde’s lecture tour of America accompanying a tour of the opera.

Wilde lived with the painter Frank Miles who moved to an Aesthetic house at 1 Tite Street, where Wilde was later to move, in 1884 after he married Constance Lloyd (neighbours to James Whistler and John Singer Sergeant). They had the place redesigned by Edward Godwin. The interior decoration described by his son Vyvyan. The salon his wife, Constance, established.

Three or four page discussion of the overlap between Aestheticism and the Arts and Crafts movement, with its serious commitment to improving the surroundings and lives of the population with beautiful architecture, furnishings etc. Ruskin and Morris’s serious political commitment, and Wilde’s take on it in his essay The Soul of Man Under Socialism.

2. Lilies and Sunflowers

The Arts and Crafts Movement, William Morris, Burne-Jones. The Kelmscott Press. The vegetal style i.e. the sinuous line based on lilies which spread across Europe in Art Nouveau, the Jugendstil etc (p.41). The fashion for Japanisme.

Ruskin thought ornament was the basis of architecture. Morris thought ornament was the basis of civilised society (p.32). This explains why Arts and Crafts interiors, wallpaper and furniture were so heavy, cluttered and dark.

Acanthus wallpaper by William Morris

Libertys. The Kelmscott Press. Ruskin and Morris were populist, Whistler and Wilde were elitists. The Ruskin versus Whistler libel trial. The fashion for Japanoiserie. The rise and rise of home decoration and furnishing in lots of new magazines. Wilde’s American lecture which explains the two types of beauty epitomised y the sunflower and the lily (p.41).

The PRB artists: Burne-Jones, Millais, Waterhouse. Aubrey Beardsley’s illustrations for the Yellow Book and Wilde’s play, Salome. Beardsley’s self presentation was every bit as calculating and immaculate as Wilde’s but in a different mode.

Aubrey Beardsley photographed by Frederick Hollyer (Victoria and Albert Museum)

3. The Call of the Stage

In October 1881 Richard D’Oyly Carte opened the New Savoy Theatre on the Strand, the first building in London to be lit by electricity, specifically 1,200 electric arc lamps and 715 stage lamps. D’Oyly Carte had already produced:

  • Trial by Jury (1875)
  • The Sorcerer (1877)
  • HMS Pinafore (1878)
  • The Pirates of Penzance (1879)
  • Patience or Bunthorne’s Bride (1881)
  • Iolanthe (1882)
  • Princess Ida (1884)
  • The Mikado (1885)
  • Ruddigore; or, The Witch’s Curse (1887)
  • The Yeomen of the Guard (1888)
  • The Gondoliers (1889)
  • Utopia, Limited (1893)
  • The Grand Duke (1896)

Leading actors of the later 1870s and 1880s Henry Irving and Ellen Terry who appeared together in an 1885 Hamlet.

Ellen Terry

Playwrights before Wilde, namely Arthur Wing Pinero, author of ‘The Second Mrs Tanqueray’ (1892) the latest of umpteen ‘Woman with a Past’ stories (the premise used by Wilde in, for example, ‘Lady Windermere’s Fan’).

Mrs Patrick Campbell

Mrs Patrick Campbell is from the next generation of actresses, starting her career in ‘The Second Mrs Tanqueray’. She kept up a spirited correspondence with the young new playwright George Bernard Shaw, whose first production was ‘Widowers Houses’ (1892). Notes on Wilde’s run of four social comedies:

  • Lady Windermere’s Fan (1892)
  • A Woman of No Importance (1893)
  • An Ideal Husband
  • The Importance of Being Earnest (1895)

The influence of Henrik Ibsen, his various translators and adapters. Popular theatre, Sadlers Wells, pantomime and penny gaffs.

4. Readers and Writers

The proliferation of outlets for the reading public; bookshops, kiosks, railway shops; newspapers, magazines from The Labour Prophet to The Yellow Book. The yellow press (‘newspapers that use eye-catching headlines and sensationalized exaggerations’). Proliferation of literary magazines (p.83) but also pulp, penny dreadfuls, shilling shockers.

Magazine seller at Ludgate Circus

Tennyson (d.1892)’s anxiety about progress and materialism. Robert Browning (d.1889)’s dramatic monologues, mostly from history. New kid on the block Rudyard Kipling’s poems and stories. Inevitably the authors quote from his poem The White Man’s Burden, about empire, everyone always does.

Meanwhile…Socialism! The Socialist League of Hammersmith. The Fabians, Beatrice and Sidney Webb. 1886 riots in the West End.

New science inspired Robert Louis Stephenson (d. 1894) but also, with huge impact, H.G. Wells. Both of them and many other authors were associated with the new mystique of cities – fogs, mysteries, doppelgangers. The well-known story about American publisher J. M. Stoddart inviting Oscar Wilde and Arthur Conan Doyle for dinner and commissioning the second Sherlock Holmes novel and The Picture of Dorian Gray which triggers quotes from reviews of Dorian, particularly the famous one by Charles Whibley which accused it of immorality (p.94).

One literary feature of the fin-de-siecle was the Rhymers Club meeting at the Cheshire Cheese pub in the Strand, including Ernest Dowson, Lionel Johnson, Francis Thompson, Richard Le Gallienne, Arthur Symons with Wilde attending meetings that were held in private homes.

Wilde’s death in 1900 coincided with the date W.B. Yeats thinks the whole fin-de-siecle thing evaporated. As he wrote in the introduction to his (quirky) Oxford Book of Modern Verse.

Then in 1900 everybody got down off his stilts; henceforth nobody drank absinthe with his black coffee; nobody went mad; nobody committed suicide; nobody joined the Catholic church; or if they did I have forgotten.

5. London’s Growth

‘It was a turbulent time.’ New buildings and boulevards. Electric lighting spread quickly. Creation of the Embankment and ongoing extension of the Underground. Regent Street. Trafalgar Square. Horses and carts and hansom cabs. Traffic jams on the Strand.

Regent Street Quadrant at Night by Francis Forster (Museum of London)

The pong of horse poo. Drinking troughs. Crossing sweepers. Thick fogs.

Horse bus outside the Shard Arms on Peckham Park Road, circa 1895

Accents of different parts of London which is the basis for Shaw’s play ‘Pygmalion’. Crooked property developers and ramshackle tenements. The fourth Earl of Bedford’s Covent Garden development of the 1630s became a model or sorts. The financial motivation for all those tall narrow Georgian houses facing squares (p.113).

The army of domestic servants. In Wilde’s day London houses as many as a million and a quarter domestic servants. Many, maybe most female servants were subjected to sexual harassment. If they were caught or got pregnant they were fired without a reference. This forced most into a life of prostitution, hence the vast numbers in London.

The Season began as a method of getting marriageable young daughters up from their country estates to find husbands at a packed series of parties and public events. By Wilde’s time it was also a market for industrialists and financiers and men with money to acquire a pedigree by marrying into aristocratic families. By Wilde’s time there was a growing influx of American heiresses looking for posh husbands, a type he mocks in essays and in the character of Hester Worsley in ‘A Woman of No Importance’ (1893).

The vast army of dressmakers and seamstresses who supported these well-dressed women during the Season, as many as 20,000. Middle class consumption, more shops, more manufactured goods. The new big department stores: Harrods, Whiteleys. Huge new restaurants and grill rooms.

6. …and London’s Shame

The poverty of the East End and other slum quarters. Workers slaved long hours in the ‘stink industries’ like soap, rubber, tar, glue, fertiliser made from blood and matches. Sweatshops which were, in fact, freezing cold in winter.

Fore Street, Lambeth

Dr Barnardo’s Home for Working and Destitute Lads. Wilde was notoriously dismissive of charity which he thought applied sticking plasters to a system which needed to be completely overthrown. At least that’s what he said in the Soul of Man Under Socialism.

Vast armies of prostitutes, dolly mops (promiscuous servant girls) including the boy renters Wilde frequented. Conscription to the army during the Boer War (1899 to 1902) not only revealed the wretched physical state of working class men but that a large percentage had sexually transmitted infections (20% of the army, more in the Navy).

The armies of the poor were continually replenished by immigrants, notably Jews from East Europe who suffered periodic antisemitic riots when times were hard, but also Chinese and lascars. Nine pages about the Jack the Ripper murders 1888 to 1891 i.e. as Wilde wrote his best essays and Dorian Gray (pages 130 to 139).

New architecture. The later Victorians rebelled against the straitlaced classicism of Georgian architecture and exploded in a plethora of wild styles, including all manner of Gothic covered with decoration and ornament e.g. St Pancras station by Gilbert George Scott. Plus the Law Courts, Piccadilly Circus,

The suburbs were built partly for political goals. Lord Shaftsbury said ‘If the working man has his own house. I have no fear of revolution’. And hence an 1883 Cheap Trains Act forcing the railway companies to offer cheap fares for those commuting in and out of the centre. Developers packed suburban terraces so that architectural critics complained about their sameyness. Certainly the case in South London where I live and you can cycle through Streatham, Tooting and on down to Morden seeing the same type of 1900s terraced houses in street after street.

The Golden Age of the London Pub with plenty of gilt and mirrors. Somehow this segues into testimony from the Oscar Wilde trial from one of the many young men Wilde paid to have sex with.

7. The Lower Classes

The population grew from 3,215,000 in 1870 to 4,211,000 in 1890, from two sources: immigration from the countryside; immigration of Jews from Eastern Europe. the long recession 1873 to 1893 led to unemployment as did cheaper better imports coming from America then Germany.

‘The Bitter Cry Of Outcast London: An Inquiry Into The Condition Of The Abject Poor’ by Andrew Mearns (1883). ‘In Darkest England and the Way Out’ by William Booth (1890). The Salvation Army.

Victorian street kids

Life expectancy in the country 51, in London 28. Armies of rough sleepers. Long quote of Beatrice Webb’s eye witness account of a steamer arriving carrying refugee Jews from the East. The great hero Dr Barnardo. Phos girls who lacked jaws or fingers, eaten away by phosphorus as they made matches.

The work of Henry Labouchère, MP, social reformer, best known for his campaign to stamp out ‘vice’ which led to the Labouchère Amendment (Section 11 of the Criminal Law Amendment Act 1885) which for the first time criminalised ‘gross indecency’ meaning any type of male homosexual activity in Britain and was the law Wilde was convicted under.

1888 article in the Fortnightly Review detailing the unfair conditions domestic servants labour under.

8. Religion, Spirits and Hosanna

Religious belief declined steadily through the second half of the nineteenth century. Some posh people defected to the Roman Catholic church (as Wilde did on his deathbed). But allegiance to the Church of England slowly steadily declined. Wilde has several comic churchmen, notably the Reverend Canon Chasuble in The Importance of Being Earnest.

My sermon on the meaning of the manna in the wilderness can be adapted to almost any occasion, joyful, or, as in the present case, distressing. [All sigh.] I have preached it at harvest celebrations, christenings, confirmations, on days of humiliation and festal days. The last time I delivered it was in the Cathedral, as a charity sermon on behalf of the Society for the Prevention of Discontent among the Upper Orders. The Bishop, who was present, was much struck by some of the analogies I drew.

The central importance of Darwinism (On The Origin of Species 1859, The Descent of Man, and Selection in Relation to Sex, 1871). In fact Darwinism was mostly known through various popularisations of it the most damaging of which was Herbert Spencer’s Social Darwinism which preached that the weak in society deserve to go under.

Upper and middle class dimwits were taken in by Theosophy, spiritualism and so on (as Wilde’s wife, Constance, was). Occultism, mesmerism, seances, clairvoyancy.

Charles Bradlaugh’s defiant refusal, as an atheist, to take the oath of allegiance when he was elected MP. Controversy around Sabbatarianism i.e. whether shops or anything could open on a Sunday. Bradlaugh helped organise the National Sunday League.

9. The Sounds of London

Music high and low. Gilbert and Sullivan. Religious music by Villiers Stanford and Herbert Parry. The astonishing popularity of the oratorio as a form, ‘the dull centre’ of Victorian music. The widespread popularity of choral societies around the country. George Bernard Shaw’s very funny mockery of all this English earnestness. Henry Wood’s Promenade Concerts began in 1895, the year of Wilde’s conviction.

Serious music had to be imported from abroad, Italy, France and especially Germany. The cult of Wagner among aesthetes and students.

Truer to English culture was the music hall, first one opened in 1852 by 1860 there were 250 in London. I’ve always admired Kipling for immediately grasping, on arriving in London, that music hall was the true voice of the capital and basing his Barrack Room Ballads (1890) on them. The authors give an extended quote from an 1891 article in Harper’s New Monthly Magazine describing the different kinds of music hall in London and their audiences and content (pages 186 to 192).

Stars of music hall such as Marie Lloyd and Harry Champion. The fashion for ‘coon’ songs sung by minstrel troupes.

Quote from T.S. Eliot’s obituary of Lloyd:

The working-man who went to the music-hall and saw Marie Lloyd and joined in the chorus was himself performing part of the work of acting; he was engaged in that collaboration of the audience with the artist which is necessary in all art and most obviously in dramatic art. He will now go to the cinema, where his mind is lulled by continuous senseless music and continuous action too rapid for the brain to act upon, and he will receive, without giving, in that same listless apathy with which the middle and upper classes regard any entertainment of the nature of art. He will also have lost some of his interest in life.

Which carries on with some prophetic words:

Perhaps this will be the only solution. In a most interesting essay in the recent volume of Essays on the Depopulation of Melanesia the great psychologist W.H.R. Rivers adduces evidence which has led him to believe that the natives of that unfortunate archipelago are dying out principally for the reason that the “Civilization” forced upon them has deprived them of all interest in life. They are dying from pure boredom. When every theatre has been replaced by 100 cinemas, When every musical instrument has been replaced by 100 gramophones, when every horse has been replaced by 100 cheap motor cars, when electrical ingenuity has made it possible for every child to hear its bed-time stories through a wireless receiver attached to both ears, when applied science has done everything possible with the materials on this earth to make life as interesting as possible, it will not be surprising if the population of the entire civilized world rapidly follows the fate of the Melanesians.

Others lamented the crudity and vulgarity of the music hall and preferred the imagined purity of folk song, such as Herbert Parry at the inauguration of the Folk Song Society in 1898.

10. Virtues of Sport

The English upper and middle classes worshipped sport. The public schools put more onus on sporting prowess than intelligence as the history of the British Army indicates. Football. Cricket. The MCC founded 1787. The Football Association founded 1863. Rugby left The Football Association in 1863 and, in 1895, split between rugby union and rugby league. The first lawn tennis championship was held at Wimbledon in 1881.

The authors do not hesitate to quote Vitaï Lampada by Sir Henry Newbolt as absolutely everybody writing a book like this has to. It was written in 1892, the year Wilde’s first play was produced.

Bicycling became a craze in the 1890s. In a sense it was a middle class equivalent of the aristocratic habit of riding horses. The bicycle had an impact on women’s liberation because women could, quite simply, travel further and associate with more people, friends and young men.

1890s cycling women

Cycling became involved in the movement for women to wear more rational i.e. practical and flexible clothing. Wilde wrote articles about more sensible clothing for women and his wife became very involved in the movement.

The modern Olympic games were established by Baron de Coubertin in 1896.

Mountain climbing: Judge Alfred Wallis who sentenced Wilde to two years hard labour was the author of one of the best mountaineering books of the nineteenth century, Wandering Among The High Alps.

Boxing was still illegal and notoriously corrupt. The Marquess of Queensberry’s rules had been drafted as long ago as the 1860s but were only really accepted in the 1890s.

Horse racing was the sport of kings, for owners, but had a large working class following among the gambling classes. In 1874 there were 130 race courses in Britain; a decade later there were half that number, all bigger and more professional.

Rise of the sporting press and specialist journals devoted to each sport and activity. And in the 1890s the first ever filming of sporting events took place…

11. Jumbo and Sundry Diversions

Freak shows, peep shows, theatrographs, dancing bears, Astley’s Theatre at the south end of Westminster Bridge. The story of Jumbo the popular trained elephant who was sold to the American showman P.T. Barnum in 1882 but refused to leave. The story of Jumbo gets nearly as much space as Jack the Ripper and maybe rightly so.

Pubs. Londoners liked drinking, many till they became fighting drunk. Hence the Temperance Movement with its pamphlets and sermons. These emphasised grisly stories of wife beating and child abuse caused by drunkenness.

Drug addition: cocaine and the opium dens of the East End docks. Detailed description of a visit to an opium den by George Augustus Sala.

At the opposite end of the social scale, the world of gentlemen’s clubs such as the Carlton, the reform, the Garrick, the Marlborough, the Guards, the Army and Navy, and the Albemarle which Wilde was a member of. Comic account of election to a club, again by Sala.

Dancing as described in The Diary of a Nobody in 1889. Magic and magicians. Street corner Houdinis.

Public trials. The Darwinian zoologist brought a prosecution against American medium Henry Slade (1876). Whistler sued Ruskin for libel in 1877. Several adultery cases in which the Prince of Wales was scandalously compelled to appear. the 1889 prosecution of a male brothel keeper in Cleveland Street (p.259). The two trials of Oscar Wilde in 1895.

12. Juliets of a Night

Pornography and prostitution. This chapter opens with photographs of nude underage girls which, if I tried to search them online let alone included in this review, would, I think, get me arrested.

The cult of ‘the little girl’, most notoriously associated with Lewis Carroll.

The authors quote Arthur Symons, Rossetti and Wilde justifying sex with prostitutes. Visitors to London could buy guides listing locations for strip tease, prostitutes, rooms to rent, ‘introducing houses’, brothels and so on. It was a major industry.

The same territory covered in immense detail in Ronald Pearsall’s huge study ‘The Worm in the Bud’ (1969) which has lots about Victorian orgies, prostitution and fetishism. The authors give a lengthy quote explaining the situation by General Booth, founder of the Salvation Army. Excerpt from a police report of officers trying to round up prostitutes, especially children.

Commentators in politics and the Church warned that young women were corrupted by their reading hence the importance of jumping on all immoral reading matter such as the novels of Thomas Hardy or the Oscar Wilde. This was twaddle then as it is now: what propels women into prostitution is poverty, desperation and drugs, or violent coercion.

It was the famous series of articles in the Pall Mall Gazette of 1885 by William Thomas Stead titled ‘The Maiden Tribute of Modern Babylon’ that led to the raising of the age of consent from 13 to 16 under The Criminal Law Amendment Act 1885 (the same act which included the Labouchère Amendment). The authors give an extended quote.

Surprisingly the European centre of child prostitution was Brussels.

Many stolen, kidnapped or betrayed English girls of 12 to 15 years were sold to Brussels brothels. (p.248)

Sometimes history just doesn’t bear thinking about. Anyway – the London Society for the Protection of Young Females founded in 1853. Quotes from evidence given to an 1881 House of Lords enquiry on the subject. Beatrice Webb’s experience going undercover among the poor.

All this segues into descriptions of the two Wilde trials with full-page illustrations from the Illustrated Police News.

Oscar Wilde’s arrest and trial from Illustrated Police News (1895)

13.Epilogue

The three-page epilogue is in the form of a summary of the debate between Tennyson and the Liberal Prime Minister William Gladstone. In 1886 Tennyson published a poem, Locksley Hall Sixty Years After, in which he claimed, in the manner of all depressed aristocrats, that the country had gone to the dogs.

Gladstone took exception to this and wrote an article for the magazine Nineteenth Century magazine in which he set out to refute every one of Tennyson’s charges, point by point, and asserting that in very measurable way – economic, social and moral, life expectancy, working hours, support for the unemployed and so on – society was vastly superior, improved and advanced to what it had been in their youths i.e. the 1830s. A choice of temperaments. An interesting conclusion to a fact-packed but popular and entertaining book.


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Pen, Pencil, And Poison: A study in Green by Oscar Wilde (1891)

Pen, Pencil and Poison is an essay by Oscar Wilde, a witty and provocative summary of the life and career of the notorious Thomas Griffiths Wainewright, who was a painter, essayist, aesthete, literary critic and famous serial killer from the first part of the nineteenth century.

A first version of the essay was published by Frank Harris in the January 1889 edition of The Fortnightly Review. Wilde then revised it for inclusion in the volume of four essays titled Intentions which he intended to use to position himself as a major critic of late Victorian art, literature and theatre, and which was published in May 1891.

(The same year saw the publication of his collection of short stories, Lord Arthur Savile’s Crime and the expanded, book-length version of The Picture of Dorian Gray. The following year the first of his social comedies was produced. Critic. Short story writer. Novelist. Playwright. Within two years Wilde very impressively proved himself the master of all these genres and manoeuvred himself into the centre of London’s literary and intellectual life.)

Thomas Griffiths Wainewright

The story of Thomas Griffiths Wainewright (1794 to 1847) was well known by Wilde’s time and had been written about by a number of authors. The Essays and Criticisms of Wainewright had been published in 1880 and the history of his crimes was used by Charles Dickens as the basis for his story ‘Hunted Down’ and by Edward Bulwer-Lytton for his novel Lucretia. Indeed Wilde’s essay features quotes and memoirs of people who knew or met or read Wainewright, such as Hazlitt, de Quincey, Charles Lamb, with anecdotes about William Blake et al. Even the title isn’t original having been borrowed from Swinburne.

What obviously attracted Wilde was the close connection between art and crime. Wainewright’s letters, writings and memoirs reveal a man of high artistic sensibility and great psychological sensitivity. Yet the same man set about poisoning to death a number of those nearest and dearest to him.

His delicately strung organisation, however indifferent it might have been to inflicting pain on others, was itself most keenly sensitive to pain.

Biography

According to Wilde, Wainewright was born in 1794 in Chiswick. His mother died in childbirth. She was just 21 and followed soon after by the death of his father, so the baby was raised by its grandfather and then uncle.

Right from the start the essay displays the deliberately, comically casual juxtaposition of conventional biography with Wainwright’s activities as a poisoner i.e. the bland phrases of standard biography are interspersed with very casual mention of his murders.

His father did not long survive his young wife, and the little child seems to have been brought up by his grandfather, and, on the death of the latter in 1803, by his uncle George Edward Griffiths, whom he subsequently poisoned.

A similar flippancy underlies Lord Arthur Savile’s Crime and The Canterville Ghost, whose achievements in scaring various Canterville relatives to death or terrifying visitors out of their minds are listed as subjects of great amusement. It is the bluntness of the juxtaposition which achieves the effect.

Wainewright joined the army, buying a commission in 1814, but was too sensitive for the rough vulgarity of barrack life, had a nervous breakdown, was cashiered out, went back to stay with his uncle in a fine house in Turnham Green, and became ever more interested in literature. His maternal grandfather was editor of the Monthly Review and Wainewright had been raised in a bookish intellectual milieu. In 1819 he embarked on a literary career. He wrote essays. He had them published, most often in the London Magazine. Literary figures of the day began to take notice.

Wilde is particularly pleased that Wainewright wrote essays for literary journals under a number of pseudonyms. This plays right into Wilde’s fondness for masks and artificiality.

Janus Weathercock, Egomet Bonmot, and Van Vinkvooms, were some of the grotesque masks under which he choose to hide his seriousness or to reveal his levity. A mask tells us more than a face. These disguises intensified his personality.

Dandy

And Wainewright was a dandy:

Like Disraeli, he determined to startle the town as a dandy, and his beautiful rings, his antique cameo breast-pin, and his pale lemon-coloured kid gloves, were well known, and indeed were regarded by Hazlitt as being the signs of a new manner in literature: while his rich curly hair, fine eyes, and exquisite white hands gave him the dangerous and delightful distinction of being different from others.

Wilde obviously sees him as a precursor to himself:

It is only the Philistine who seeks to estimate a personality by the vulgar test of production. This young dandy sought to be somebody, rather than to do something. He recognised that Life itself is in art, and has its modes of style no less than the arts that seek to express it.

Wilde likes Wainewright because in his writings he cultivated a cult of his own personality, liberally telling his readers not only his views on art, but where he dined and who he met and what they talked about and what he was wearing, very much a precursor to Oscar himself.

Wainewright’s collection

Wilde goes on at length about Wainewright’s collections of beautiful objects from a wide variety of sources, and his writings not only about art in the narrow sense, but about all beautiful things from the past, statues and jewels, rare books and cameos and engravings, he delighted in letting his soul wander among masterpieces in a way Wilde thoroughly approves. The truly beautiful fly free from a particular age and congregate in a timeless imaginarium.

All beautiful things belong to the same age.

Wainewright the artist

Wainewright also painted and sketched to a very high standard. He was trained by John Linnell and Thomas Phillips, he produced a portrait of Lord Byron, made illustrations for the poems of William Chamberlayne, and from 1821 to 1825 exhibited narratives based on literature and music at the Royal Academy. So he had a practitioner’s inside knowledge of the craft when he came to write about art, and Wilde quotes passages which talk in technical terms about colours, design and glazes.

The critic seeks the thing in itself

He approves Wainewright’s aesthetic writings and above all the idea that the critic shouldn’t apply standardised rules to a work, but instead be flexible and respond to the thing as it is.

‘I hold that no work of art can be tried otherwise than by laws deduced from itself: whether or not it be consistent with itself is the question.’

Wainewright’s prose poem responses to art

That said, Wilde admires the way Wainewright responds to art with long prose poems which seek to mimic or replicate their effect in words.

The conception of making a prose poem out of paint is excellent. Much of the best modern literature springs from the same aim. In a very ugly and sensible age, the arts borrow, not from life, but from each other.

Wilde’s approval of Wainewright’s technique of ‘criticising’ a work of art by writing a long florid prose poem based on it explains why so much Victorian writing about art is unpleasantly vague and gaseous. In my opinion it also explains why English taste in art remained so conservative and retarded until well into the twentieth century.

Van Gogh and Gauguin while Wilde was still alive, and then the Fauves, the German Expressionists and the Cubists within a few years of his death, completely tore up the nineteenth century rulebook of art to create all kinds of marvellous new images and sensations which Wilde’s style of limp-wristed prose vaporings were completely inadequate to understanding or explaining.

Wilde sits at the end of a fagged-out tradition. His aestheticism was new in the 1870s but tired by the 1890s. His love of the classical world was merely the exquisite climax of a tradition which had dominated the British education system for a century. Wilde comes at the end of both these traditions, before the turn of the twentieth century ushered in entirely new ways of seeing and thinking. For all his brave talk about The New, praising new sensations in art and life, Wilde revered the past and hadn’t a clue about the revolutionary turn all the arts were about to take. His approach, his whole aesthetic, was a glorious dead end and that’s why he was a back number even before he died.

Wainewright the poisoner

Half-way through the essay which had, up to this point, been a charming stroll through Wainewright’s art criticism, aesthetic stance, prose poetry and delightful collection of rare and precious objects – Wilde turns with a flourish and an ironic smile to the fact that this gorgeous proto-aesthete was also a murderer. In doing so he uses a very characteristic phrase which is worth dwelling on:

However, we must not forget that the cultivated young man who penned these lines, and who was so susceptible to Wordsworthian influences, was also, as I said at the beginning of this memoir, one of the most subtle and secret poisoners of this or any age. How he first became fascinated by this strange sin he does not tell us, and the diary in which he carefully noted the results of his terrible experiments and the methods that he adopted, has unfortunately been lost to us.

The words ‘strange’ and ‘sin’ are very characteristically Wildean. He uses ‘strange’ a lot throughout the essays in Intentions as a buzzword, a key word, a key adjective which indicates the mood of weird, fin-de-siecle mystery Wilde likes to shed around his own personality, the great works of art he reverences and so on. When Wainewright returns to England in 1837, it is very characteristic of Wilde to say he did so because of ‘some strange mad fascination’.

However, on closer examination, there’s often nothing at all ‘strange’ in what he’s describing. Thus there is nothing ‘strange’ about being a murderer.

Something similar with ‘sin’, Wilde enjoys saying that this or that personality or work of art hints at ‘sin’. If you stop and think about it he is stealing a Catholic Christian term and dressing it in the vague, heavy velvet of the Decadence and then attributing it – like his other favourite words ‘strange’, ‘curious’, ‘dangerous’ – to people or actions which, on closer examination, do not merit it. He uses it in a spirit of high symbolist melodrama to conjure an overripe atmosphere but empty of precise meaning.

It is tempting to go along with Wilde’s prose and be carried away into the purple and gold world of luxury objects illuminated by flickering candlelight which phrases like ‘strange sin’ suggest. Except Wainewright was a murderer, pure and simple. Nobody would write about the ‘strange sin’ of Harold Shipman or Fred West. There was nothing either strange or sin-nish about either multiple murderer.

Wainewright’s victims

(This section borrows freely from the Wikipedia article as Wilde’s account is factually incorrect. To give the most obvious example Wilde has Wainewright dying in 1852, whereas it was 1847.)

The key fact to grasp is that, although Wainewright had inherited £5,250 from his grandfather, it was invested at the Bank of England, he was unable to touch the capital and receiving only the dividends of £200 a year. This combined with the income from his journalism was nowhere near enough to maintain the extravagant lifestyle, with the collection of fancy art works Wilde delights in describing, not to mention a wife he’d married in 1817 (when he was 23).

On two occasions he forged the signatures of powers of attorney in order to withdraw the capital from the Bank, the second time leaving his account empty. Now he was in desperate financial straits and it is this which explains the series of murders he now embarked on.

By 1828 the Wainewrights were in severe financial trouble again and forced to move in with the elderly George Griffiths, still living at the Wainewright estate in Chiswick. He died in agony shortly afterwards. and it is suspected Wainewright poisoned him to inherit the property.

Eliza’s mother married again, becoming a Mrs Abercromby, and had two further daughters, Helen and Madalina, before being widowed again. They too moved into the estate, and Mrs Abercromby settled her will in favour of Eliza. She died shortly afterwards. It is strongly suspected he murdered her.

In 1830, he and Eliza insured the life of his sister-in-law Helen with various companies for a sum of £16,000. She died in December of the same year after showing signs of strychnine poisoning. The insurance companies refused to pay and Wainewright fled to Calais in order to escape legal action and his increasingly clamorous debtors. Victorian authors speculate that he also killed his mother-in-law and a Norfolk friend.

In 1837 Wainewright returned to England, was arrested for bank fraud, convicted and deported to Hobart, Van Diemen’s Land, where he spent the last ten years of his life, dying in 1847.

Wilde’s account contains detailed descriptions of further murders, such as the father of a lady friend with whom he was staying in Boulogne and who he is said to have murdered purely to spite the insurance companies.

Wilde’s calculated heartlessness

The tone Wilde describes all this in is deliberately flippant and superficial. He doesn’t take the murders seriously and instead is tempted into characteristic raptures about art and beauty. Thus Helen, his wife’s sister:

was about twenty years of age, a tall graceful girl with fair hair. A very charming red-chalk drawing of her by her brother-in-law is still in existence, and shows how much his style as an artist was influenced by Sir Thomas Lawrence, a painter for whose work he had always entertained a great admiration. De Quincey says that Mrs. Wainewright was not really privy to the murder. Let us hope that she was not. Sin should be solitary, and have no accomplices.

A lot is going on in this passage but the obvious points to me are the way Wilde goes out of his way to be more interested in the painting of Helen done by the murderer than the fact that he murdered her. Making fine art critical comments about the painting are more important than the fact of murder. Wilde’s position is not immoral, as such, but it is a very calculated promotion of Wilde’s ideas that art comes first, art is paramount, that art triumphs over the sordor and messiness of life, that art soars above facts, that art isn’t limited by bourgeois morality and petty notions of right or wrong.

The second obvious point is his use of ‘sin’. As stated above, Wainewright’s acts weren’t really ‘sins’, were they? They were crimes. Accepting the word ‘sin’ is to enter Wilde’s fin-de-siecle world of decadence and ‘strange’ practices. He intends the word ‘sin’ to shimmer with scarlet associations and strange cries in velvet-lined rooms, and yet it comes over as naughty schoolboy. Poisoning someone for the insurance money isn’t a ‘sin’. It’s a crime.

Wilde thought of his encounters with quite a few rent boys as ‘strange’ ‘sins’ and yet they weren’t. He was paying for sex. He was using sex workers. Some of them were under age so nowadays he would be convicted of paedophilia and put on a Sex Offenders Register.

Wilde set himself up to try and redefine how people talked about these things. It was a battle of discourses or lexicons. He tried to persuade his time of the value of ‘strange sin’. The law courts of his time saw a man who practiced and promoted sex crimes.

The provocative heartlessness of Wilde’s stance is crystallised when he quotes Wainewright. When he was in Newgate prison awaiting transportation, his cell became ‘for some time a kind of fashionable lounge’ (doesn’t sound very likely, does it?), one gentleman visitor asked him why he murdered his innocent young sister-in-law:

He shrugged his shoulders and said, ‘Yes; it was a dreadful thing to do, but she had very thick ankles.’

It is very funny in its deliberately heartless way. Wilde moves briskly on, to get back to ‘sin’. He tells us that Wainewright loathed the sea journey to Australia, and tells us why.

Crime in England is rarely the result of sin. It is nearly always the result of starvation. There was probably no one on board in whom he would have found a sympathetic listener, or even a psychologically interesting nature.

This suggests that Wilde is interested not in the sordid ‘crime’ committed by the wretched poor all the time. What interests him about Wainewright is the combination of fantastically refined sensibility with murder. It is Wainewright’s refined sensibility which converts what would be mere ‘crime’ in you and me into ‘sin’. ‘Sin’ is what the refined do; the rest of us merely break the law.

Crime and art

Wilde concludes his essay by speculating about the effect of his crimes on his art. Wainewright was allowed to sketch and paint in the prison colony, completing more than 100 portraits on paper using coloured wash, pencil and ink, and many survive to this day. Wilde says the effect of his crimes (er, ‘sins’) on his art is ‘subtle and suggestive’.

One can fancy an intense personality being created out of sin.

This is obviously the central theme of The Picture of Dorian Gray, the notion that ‘sin’ adds depth and interest to one’s style. Obviously one has to have a refined sensibility and be an artist and critic and writer in order to have a style in the first place and to benefit from these ‘sins’.

He ends with a barrage of opinions against conventional morality, variations on the theme of the superiority of the artist to social norms and standards:

The fact of a man being a poisoner is nothing against his prose. The domestic virtues are not the true basis of art, though they may serve as an excellent advertisement for second-rate artists.

There is no essential incongruity between crime and culture. We cannot rewrite the whole of history for the purpose of gratifying our moral sense of what should be.

This latter is an implicit rebuke to the trend of modern progressive ideology in the humanities which is to pull down statues, ban books and films and plays and art by anyone judged to have transgressed the strict morality of our times. Wilde believes the contrary:

I know that there are many historians, or at least writers on historical subjects, who still think it necessary to apply moral judgments to history, and who distribute their praise or blame with the solemn complacency of a successful schoolmaster. This, however, is a foolish habit, and merely shows that the moral instinct can be brought to such a pitch of perfection that it will make its appearance wherever it is not required. Nobody with the true historical sense ever dreams of blaming Nero, or scolding Tiberius, or censuring Caesar Borgia. These personages have become like the puppets of a play. They may fill us with terror, or horror, or wonder, but they do not harm us. They are not in immediate relation to us. We have nothing to fear from them. They have passed into the sphere of art and science, and neither art nor science knows anything of moral approval or disapproval.

Not in our modern world, in 2024, where moral disapproval is the central occupation of so many critics and commentators, poring over the art and writing of the past in an endless quest for transgressions to call out and cancel, to scold, chastise, disapprove of and, ideally, ban. Wilde would have been horrified.


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The Dancing Floor by John Buchan (1926)

She had spoken of a ‘sacrifice.’ That was the naked truth of it; any moment tragedy might be done, some hideous rite consummated, and youth and gallantry laid on a dark altar.
(The central threat in The Dancing Floor, page 150)

There was business afoot, it appeared, ugly business.
(Reaction of plucky young Vernon Milburne when he hears of a damsel in distress, page 198)

Frame story

As with The Power-House and John McNab, this is another frame story, although the frame is brief and cursory, less than half a page. It says that the unnamed narrator heard this tale from Leithen himself, ‘as we were returning rather late in the season from a shooting holiday in North Ontario’.

I think this single paragraph does at least four things. First and foremost it announces that we are going to hear a long yarn, of a certain comfortable, clubbable, fireside type. Two, it establishes that we are, as usual with Leithen, moving in posh English circles, among hunting, shooting and fishing types. And three, the unexpected setting, North Ontario, announces that we are among the British ruling class which is used to taking the world as its oyster, which thinks nothing of travelling to Canada, Australia, India or South Africa, for recreation and amusement. In this respect it 4) prepares us for the way this spooky horror story is going to be set in Greece, in that era still a faraway destination, full of uncanny pagan beliefs, as the story will amply demonstrate.

A Leithen story

The first-person narrator claims to have been told this story told by the Buchan character, Sir Edward ‘Ned’ Leithen, barrister and Conservative MP, making this the third of the five Leithen novels.

Part One

Chapter 1

So the story gets going in January 1913, with Leithen describing meeting a friend of his nephew, Charles, at a posh ball. The friend is a tall, slender, aloof young man named Vernon Milburne. Brief party conversation.

Three months later, at Easter, Leithen takes a break from his busy work schedule for a brief walking holiday in the Westmoreland hills, what we call the Lake District. On the last day he twists his ankle, the weather turns bad, he gets lost and is lucky to end up walking up the drive and knocking on the front door of a big old mansion belonging to…guess who! The very same Vernon Milburne, living all alone in the Gothic monstrosity built by his grandfather, attended on by an ancient butler.

This so-far pretty prosaic account takes a turn for the supernatural. For after they’ve taken his boots off and treated his ankle and given Leithen a nice hot bath and clean clothes, after the staff have served up a lovely hot dinner, then young Vernon hesitantly tells Leithen that he has been haunted by dreams since boyhood. To be precise, every spring he is revisited by the same dream in which he is in a strange house with the terrible knowledge that something momentous is moving through the rooms towards him. With each spring that passes, the dream recurs and The Thing is one room closer.

Chapter 2

Over the next few years Leithen stays in touch with young Vernon and they regularly meet up for lunch or dinner. He tries to help the boy by doing in-depth research into his family tree in the vague hope of discovering either a strain of psychic weirdness or maybe some traumatic event which Vernon is channeling.

In spring 1914 Leithen is invited by a friend (the Earl of Lamancha who is one of the three protagonists of the previous book in the series, John McNab) to join him on his yacht for a cruise around the Greek islands, and he invites Vernon along. He discovers Vernon has a very strong feel for the primal Mother Goddess who he considers the centre of Greek religion and forerunner of the Virgin Mary. On a walk round a remote island they’ve anchored at, they come across a large mansion and are startled when local fishermen give cries of terror and cross themselves on seeing Vernon. Why?

On the cruise he has the same dream again. By his reckoning there are six more rooms for The Thing he so strongly feels looming in his dream to traverse – six more years before the secret of his dreams is revealed.

Unfortunately, the First World War intervenes. From various sources Leithen (who volunteers and fights for the duration) discovers that Vernon is a very dutiful and logical soldier but lacks the real urge to hatred and violence. He is strangely detached from the whole thing.

Towards the end of the war, Leithen is gassed and spends weeks in a hospital bed recovering. In the way of outrageous coincidences which characterise popular yarns, Vernon happens to be in the bed next to him. He has had a good war and risen to the rank of colonel (p.205).

Chapter 3

The lad recovers and goes off but Leithen’s health is permanently undermined. He does lots of things to try and recapture the good health of his youth, looking out his old university books, even moving into the rooms he and friends shared at Oxford.

He gets a letter that Vernon has been sailing in the south of France and that reminds him of the eerie morning on the Greek island before the war. Leithen happens to have an old relic of the 1890s staying with him, old Folliot, a memoirist who’d made a career writing about 50 years of dining at other men’s tables. When Leithen asks him about the Greek island he and Vernon spent that weird morning on, Plakos, it triggers a long stream of information from Folliot.

Turns out the island was bought by a renegade Englishman named Tom Arabin, a wastrel and bounder from way back, ‘a shabby old bandit,’ who built himself a mansion on the house and had all sorts of rascal friends to stay. He had actually known Byron and Shelley. So much so that he named the son he had and raised on the island Shelley, Shelley Arabin. Good-looking young chap, expert writer, took the decadent style of Baudelaire and Swinburne a step further.

Good-looking but cold and cruel, and rumours spread about his wicked behaviour as he turned the mansion into a refuge for:

soldiers of fortune, and bad poets, and the gentry who have made their native countries too hot for them. Plakos was the refuge of every brand of outlaw, social and political.’

Folliot heard gossip about scandalous behaviour from our man in Athens, a certain Fanshawe, who marvelled that the islanders didn’t burn down the den of iniquity the villa had become.

Well, this explains to Leithen the very powerful vibe of evil and discomfort he’d felt when he and Vernon stumbled over the place on their innocent stroll. To the reader the way the Greek fishermen they happened across leapt aside and made the sign of protection against the evil eye…well, that immediately made me think that young Vernon is, in the way familiar from a thousand horror stories, a reincarnation of wicked Shelley Arabin!

Chapter 4

The plot thickens then thickens some more. Leithen is at a country house party, at a place called Wirlesdon whose owners, Tom and Molly, are old friends, for the shooting (the book contains numerous references to not only shooting game but fox hunting, with knowing references to various well-known ‘hunts’ across England). Here he sees a young woman behaving with astonishing rudeness, domineering and masterful, who demands a cigarette, a light and then conversation with young Vernon who is, understandably, put off by her rudeness. Leithen learns she is named Corrie and assumes she is some jumped-up chorus girl.

The hostess, Mollie Nantley, then informs him that this woman is none other than the daughter of Shelley Arabin, brought up in a house of sin and decadence.

Chapter 5

Then, as so often with the Leithen stories (The Power-House depends on it) he finds out more via his work as a barrister, this being a way of shoehorning outrageous coincidences into the plot. A brief comes his way which he is surprised to see concerns the island of Plakos and the former owner Shelley Arabin.

From this Leithen learns that Corrie’s real name is Koré, the classical Greek term for young woman. And it takes a while to disentangle the fact that the case has been cooked up by the old solicitor for the family, a Mr Derwent, in a bid to rescue Koré. The idea is that the Arabin family were already very unpopular but that the privations of the war, coming close at times to starvation, have inflamed the sense of grievance among the ‘primitive’ islanders. There have been threats against her and Derwent is worried for her safety. And so he was involved in the law case Leithen has come across, in which an anonymous buyer was proposed to buy the mansion and all the property off Koré and so free her from threat.

Derwent is discreet about who this mysterious benefactor is but Leithen takes a guess that it is the wealthy Jewish banker Theodore Ertzberger, who Koré stayed with as a girl during her education in England. So he goes to visit Mr Ertzberger, who confirms the story and adds a lot more detail about the danger Miss Arabin is in back on Plakos. He also adds depth to the black character of Shelley Arabin.

‘The man was rotten to the very core. His father – I remember him too – was unscrupulous and violent, but he had a heart. And he had a kind of burning courage. Shelley was as hard and cold as a stone, and he was also a coward. But he had genius – a genius for wickedness. He was beyond all comparison the worst man I have ever known.’

And the danger Koré is in among islanders who some of whom consider her a witch. So Ertzberger begs Leithen to take her case and help her.

Chapter 6

Over the next couple of weeks Leithen has random sightings of Koré, in a train carriage then, again, on a train platform with a group of other young people waiting for a train. These sightings are designed to build up the sense of Koré as aloof and distant and lonely and separated from her peers by a terrible upbringing and present danger. It is around Christmas time.

One night he returns from work at his chambers in the Temple (the Temple is a set of buildings in east central London entirely devoted to the chambers of barristers and lawyers) to discover a great pile of family records and documents has been delivered to his house, a ramshackle assortment of all sorts of documents including diaries and letters of wicked old Shelley. In among them was an old envelope containing what looks like a very old manuscript written in Greek. He sends this onto a fellow lawyer who as a hobby is interested in the Classics. He transcribes it a pronounces it fascinating but can’t actually translate it. So Leithen sends it on to Vernon who, conveniently enough, studied Classics at Oxford.

(Worth pointing out that Leithen has been saddened at their recent meetings to realise that Vernon is drifting away from him; they no longer share the friendship and regular meetings they had before the war.)

The manuscript turns out to describe the Spring festival of welcoming the Queen or ‘Fairborn’ at a place named Kynaetho. It quotes old paeans, Greek poetry and rituals, to describe the Koré or the Maiden. But it goes on to mention that in times of great distress a different ceremony is held, and the document seems to describe is the human sacrifice of a young man and woman in order to bring Spring and fertility to the land.

A few days later Koré phones him, asks if he has read the papers, then domineeringly invites him for luncheon. Here Leithen summarises the situation:

‘Your family was unpopular – I understand, justly unpopular. All sorts of wild beliefs grew up about them among the peasants, and they have been transferred to you. The people are half savages, and half starved, and their mood is dangerous. They are coming to see in you the cause of their misfortunes. You go there alone and unprotected, and you have no friends in the island. The danger is that, after a winter of brooding, they may try in some horrible way to wreak their vengeance on you.’

Koré accepts all this but obstinately refuses to do the sensible thing, namely sell up and move back to England. She goes on to deepen the sense of voodoo threat, explaining that some of the islanders accuse her of being a diabolissa (a she-devil), a trigla (a harpy) or vrykolakas (a vampire), they wear blue beads round their necks and always have garlic on them to protect themselves and their children from her, whisk children out of the street when she passes, and so on. Ertzberger, in their earlier interview, had given one reason for her obstinate insistence on staying.

‘I think she feels that she has a duty—that she cannot run away from the consequences of her father’s devilry. Her presence there at the mercy of the people is a kind of atonement.’

We are on page 100 of this 250-page book and it is plain that we have been very slowly, very painstakingly sucked into the intense, Hammer Horror plight of this young lady. And Leithen is hooked:

The fact was that I was acquiring an obsession of my own – a tragic defiant girl moving between mirthless gaiety and menaced solitude. She might be innocent of the witchcraft in which Plakos believed, but she had cast some outlandish spell over me.

As they talk, Leithen suddenly has what you might call the Quintessential Buchan Epiphany, which is the sudden sense of the thin line separating barbarism and civilisation; more precisely that you can be in busy old London, in a London street or a London flat and everything looks and feels normal but somehow, some secret knowledge, knowledge of a secret plot or conspiracy or hideous plight, transforms everything.

This is the feeling of terror and vertigo which Leithen experiences in the latter stages of The Power-House when he has to trek across a London packed with the spies of the secret organisation which is out to murder him, and this is the feeling he suddenly has, sitting listening to Miss Arabin tell her spine-chilling stories of ancient rituals, blood letting and human sacrifice on a remote island.

Anyway, the key fact which emerges is that all these revelations are happening just after Christmas and the New Year and Koré is not planning to return to the island until March – which is, of course, as the build-up to the spring festivals begins and also, when Vernon’s recurrent nightmare afflicts him (start of April). This chapter (6) ends on a deliberate cliff-hanger when Leithen asks Kore if she’s ever heard of a place called Kynaetho, and she tells him it’s the name of the biggest village near to her house! My God, all those bloodthirsty ancient rituals stem from right next door to where she lives!

Chapter 7

Leithen is now obsessed with the figure of this slender Englishwoman, hard as nails on the outside, sensitive and terrified inside, and the weird and horrific and primal pagan danger she finds herself in.

a solitary little figure set in a patch of light on a great stage among shadows, defying of her own choice the terrors of the unknown.

Madly, he sometimes thinks he’s falling in love with her, toys with proposing to her, that a wealthy older man could protect her. Then Koré leaves. She’s due at a dinner party but never shows up. Leithen enquires at her solicitors and discovers she’s packed and left for Greece. He confers with Ertzberger who tells him Koré has sold off all her investments for cash, which suggests she’s going to do something reckless or dangerous. So Leithen winds up his affairs and leaves London that weekend.

Part two

Chapter 8

Leithen arrives in Athens. Ertzberger had given him the name of a contact, Captain Constantine Maris. This man has gathered a ragtag squad of recruits in case things get rough. They’re a rough-looking bunch. They have a stormy voyage from Athens to Plakos (aboard ‘a dissolute-looking little Leghorn freighter, named the Santa Lucia’) and are put ashore in a deep fog.

Turns out they’ve landed on the wrong jetty, the one below the village, not the house. They soon trigger a wary terrified crowd of villagers who lead them to the village priest. An old bent man he repeats the villagers’ beliefs that Koré is a witch and should be driven from the village and her house burned down, but doesn’t want her harmed because he doesn’t want his villagers to have a mortal sin (murder) on their consciences. So he is prepared to help Leithen get into the big old house, despite every approach being guarded by villagers.

Meanwhile, Maris will walk south along the coast to the next village of Vano where, for obscure reasons, they decided to land a second force (of five) under the second-in-command, one-armed Janni (wounded in the war). How this all turned into a military assault is an authorial sleight of hand and why, a bit of a mystery.

Chapter 9

Leithen spends the long hot day in the care of the local priest waiting for nightfall. They fall upon the expedient of writing messages to each other in rough Latin and the priest emphases the peril, the danger etc, chiefly to stoke up a sense of genuine panic in the reader. Eventually night falls and Leithen slips out the back of the priest’s house and heads towards Kore’s mansion along the raised shoulder of flat land the locals call the Dancing Floor (where ancient ceremonies used to be held). It’s amusing the way Leithen the narrator keeps telling us how dull and prosey he is before going into a great dithyramb (‘A dithyramb is a speech or piece of writing that bursts with enthusiasm. ‘):

You will call me fantastic, but, dull dog as I am, I felt a sort of poet’s rapture as I looked at those shining spaces, and at the sky above, flooded with the amber moon except on the horizon’s edge, where a pale blue took the place of gold, and faint stars were pricking. The place was quivering with magic drawn out of all the ages since the world was made, but it was good magic. I had felt the oppression of Kynaetho, the furtive, frightened people, the fiasco of Eastertide, the necromantic lamps beside the graves. These all smacked evilly of panic and death. But now I was looking on the Valley of the Shadow of Life. It was the shadow only, for it was mute and still and elusive. But the presage of life was in it, the clean life of fruits and flocks, and children, and happy winged things, and that spring purity of the earth which is the purity of God.

Leithen makes an attempt to break into the demesne or land of the house by getting through what looks, at a distance, like a breach in the wall. But a) it is guarded and b) when he makes a bolt for it he finds out the hard way that it is completely blocked by a stout wooden gate, so he turns tail, howling and waving his arms in the manner of a banshee to freak out the peasant Greek guards and makes it all the way back across the meadow of the Dancing Floor without anyone firing on him. And then through bushes, along the path above the village cemetery and so back to the priest’s house, having completely failed in his mission.

He goes to the inn to discover the men he left there have gone, then out into the village street, at dawn, where a menacing crowd is gathering so he breaks into a run and sprints to the church, bursting through the doors and none of the villagers follow him.

Chapter 10

Leithen spends the day with the priest with whom he forms a bond, after praying by the side of the bier containing an effigy of Christ ready for the Easter festival and then Leithen helps wash and scrub the floor of the little old church. As night falls Maris appears at the window and reveals that all the other men have deserted. He headed south and rendezvoused with Janni only to discover that Janni’s five men had been so demoralised by chatting to the local peasants, who told them about the witch who poisoned the land, that they had asked permission to go home. And when he got back, Maris found his five had also deserted.

At night Leithen heads across country to meet up with Janni. This is beginning to feel needlessly drawn out and complicated. They go round the coast trying to find a way to climb the cliffs into the land of the big house but instead discover a yacht anchored out in the bay. Leithen strips and swims out to it and discovers it is crewed by a Greek who speaks no English and has been told to remain there until the return of his master, who has gone ashore.

Leithen persuades the man to row the yacht’s dinghy to shore where Janni, of course, can communicate with him. They tell him about the English girl who is in distress and get him grudgingly to promise to come and rescue them if they can get the girl down to this bay.

Chapter 11

God, this is getting complicated. Then Janni and Leithen head back to the ‘base’ and crash out, exhausted (the place on the bare downs where Leithen had encountered Janni at the start of chapter 10). The Penguin edition has a map of the island but I’m not sure it helps that much.

Map of (the southern part of) the fictional Greek island of Plakos showing The House where Kore is holed up, the village of Kynaetho to its north and the great extent of meadow called the Dancing Floor to the East, with Janni’s encampment on the eastern shore

Leithen wakens the next morning as Janni is cooking breakfast. At 1pm he approaches the mansion from the sea side but is dismayed to find it is completely surrounded by guards and that the villagers have made piles of firewood against all of the doors. They really do plan to burn the place down!

That night he returns with Janni, edging their way round the walls or cliffs or something to try and find a way to the house, when they come across an extraordinary sight: the Dancing Floor has been adorned as for a ritual. Flaming torches stand at intervals and the entire village has turned out to watch.

What the watch is a bunch of youths running round the perimeter of the floor several times, before the winner grabs the last torch as he runs past it, and runs into the centre of the meadow and douses the torch in a spring. Then another man, obviously a prisoner, is brought forward, has his shirt torn from him and is doused with water from the spring. Leithen realises two things: this is exactly the ritual described in the manuscript he found among the papers which Koré gave him. And the man is Maris, his erstwhile helper. Leithen realises he has been chosen as the sacrificial man who will join the sacrificial woman, Koré, when the house is burned down, a ritual sacrifice to revitalise the sterile land.

He feels himself overwhelmed by pagan feelings, an overwhelming need to worship, feels the caveman rising in him. It is only by fixing his thoughts on the wooden figure of the crucified Christ that he hangs onto his sense of civilisation and values.

I am not a religious man in the ordinary sense—only a half-believer in the creed in which I was born. But in that moment I realized that there was that in me which was stronger than the pagan, an instinct which had come down to me from believing generations. I understood then what were my gods. I think I prayed, I know that I clung to the memory of that rude image as a Christian martyr may have clung to his crucifix. It stood for all the broken lights which were in me as against this ancient charméd darkness. (p.171)

In that hour the one thing that kept me sane was the image of the dead Christ below the chancel step. It was my only link with the reasonable and kindly world I had lost. (p.175)

Chapter 12

The entire village is camping out on the Dancing Floor, so when Janni and Leithen sneak back into the village they discover it is empty. They return to the church where, bizarrely and surreally, since they are the only people around, the priest dragoons them into carrying the bier containing the wooden effigy of Christ around the bounds of the village. What emerges clearly is that, although Leithen considers himself only a half believer, still, the Christianity he learned as a boy

I am not a religious man in the ordinary sense—only a half-believer in the creed in which I was born. But in that moment I realized that there was that in me which was stronger than the pagan, an instinct which had come down to me from believing generations. I understood then what were my gods.

And so carrying the bier is an act of defiance against pagan barbarism.

We were celebrating, but there were no votaries. The torches had gone to redden the Dancing Floor, sorrow had been exchanged for a guilty ecstasy, the worshippers were seeking another Saviour. Our rite was more than a commemoration, it was a defiance, and I felt like a man who carries a challenge to the enemy.

Then there is an incredibly long, drawn-out description of him and Janni approaching the causeway and jetty to the house, Janni going off in one direction to act as a distraction, while Leithen crawls the other way, under the wall of the causeway, it’s the middle of the day and blistering hot, till he comes to wall which he follows for a while and finally, finally, scrambles over it and into the demesne of the bloody house.

He is running through the large garden towards the house when he sees a tremendous whoosh of flame go up into the night sky. The villagers have started the fire! For some reasons numbers of the hillmen who had been guarding the house comes stumbling past him with terror in their yes. Why? Then he stumbles into Maris, who also is wild-eyed but recognises him, is free, and has his pistol. Will they need it?

Part 3

Chapter 13

Part 3 cuts away from the present action to jump back to Vernon. You might well have forgotten but this is the spring when the sequence of his dreams is finally meant to result in the Big Thing arriving, the thing which has been moving one room, one year at a time, towards him, the great revelation.

So that spring Vernon left London to travel to Greece, as he had many times before. He travelled by train to Venice where he joined his yacht which had been shipped there. Then we get a long, over-detailed description of his journey by sea, sailing a yacht from Italy, through the Corinth canal, up the east coast of the mainland etc etc.

He had no plans. It was a joy to him to be alone with the racing seas and the dancing winds, to scud past the little headlands, pink and white with blossom, or to lie of a night in some hidden bay beneath the thymy crags. He had discarded the clothes of civilization. In a blue jersey and old corduroy trousers, bareheaded and barefooted, he steered his craft and waited on the passing of the hours. His mood, he has told me, was one of complete happiness, unshadowed by nervousness or doubt. The long preparation was almost at an end. Like an acolyte before a temple gate, he believed himself to be on the threshold of a new life. He had that sense of unseen hands which comes to all men once or twice in their lives, and both hope and fear were swallowed up in a calm expectancy.

So 1) the notion of leaving ‘civilisation’ behind is again invoked, along with 2) images of pagan religion, the ‘acolyte’ at the ‘temple gate’ and 3) the sense, in the final sentence, of a controlling destiny.

The stormy seas he and his shipmate (an unnamed Greek sailor he picked up in Epirus) last for days of perilous sailing in high seas and adverse winds and, at the end of it, he realises the Great night has passed and he did not have the dream. The great climax, the revelation of the meaning of the recurring dream he had been having for at least ten years and which he had so nervously revealed to Leithen that evening before the war, had simply not arrived (p.193). He feels like a fool for wasting the best years of his life keyed up for a fantasy.

The thing is, after all their wild sailing across the Aegean, they have at last stumbled across an unnamed island and, as a thick fog swirled up, have anchored in a small bay. The make food and coffee and Vernon is sitting on deck mulling over his folly in wasting his life on a phantom when…a face appears at the gunwales! An old Greek has spotted their yacht and rowed out to greet it. When he sees that the master of it is a young Englishman, he begs for his help.

Because guess what island Vernon has come to out of the huge number of little Greek islands available, guess which one he just happens by complete accident to have come across, and guess just which bay he has, completely at random, anchored in?

Yes. Plakos! And he has cast anchor in the little harbour below THE HOUSE which is at the centre of the whole melodrama! The coincidence is so forced and preposterous that the reader can only marvel at what Buchan himself would probably call its ‘bare-faced cheek’.

Anyway, this old Greek servant in a dinghy persuades Vernon that his mistress is in great danger and wants him to come and talk to ‘Mademoiselle Élise’ waiting ashore. So Vernon grabs a cap and a revolver and is slowly rowed by the whiskery old boy through the fog the short distance to the jetty below The House.

Here Mademoiselle Élise (‘a middle-aged woman with the air and dress of a lady’s maid’) hurriedly recaps the story which we, the readers, already know inside out, about the obstinate Englishwoman, scion of a wicked family, barricaded into her own mansion by enraged villagers etc. Vernon, being a stout chap, accepts the preposterous story and promises to help a damsel in distress. So the servants guide Vernon, tiptoeing through the fog (to avoid alerting the guards Leithen has spent four days trying to dodge) and achieve at a stroke what Leithen had completely failed to do, namely find the one door into the building which isn’t blocked up with piles of firewood, unlock it and, hey presto! Vernon is inside the dank, mouldering old building.

Chapter 14

He finds himself in a massive room painted with a mural.

It was the walls, which had been painted and frescoed in one continuous picture. At first he thought it was a Procession of the Hours or the Seasons, but when he brought his torch to bear on it he saw that it was something very different. The background was a mountain glade, and on the lawns and beside the pools of a stream figures were engaged in wild dances. Pan and his satyrs were there, and a bevy of nymphs, and strange figures half animal, half human. The thing was done with immense skill— the slanted eyes of the fauns, the leer in a contorted satyr face, the mingled lust and terror of the nymphs, the horrid obscenity of the movements. It was a carnival of bestiality that stared from the four walls. The man who conceived it had worshipped darker gods even than Priapus. There were other things which Vernon noted in the jumble of the room. A head of Aphrodite, for instance – Pandemos, not Urania. A broken statuette of a boy which made him sick. A group of little figures which were a miracle in the imaginative degradation of the human form. Not the worst relics from the lupanars of Pompeii compared with these in sheer subtlety of filth. (p.201)

And the sickeningly realistic painting of Salome with the head of John the Baptist. And the exquisitely bound collection of pornography through the ages. The servants show him to a poky attic room where he lies down and sleeps for 10 hours (exhausted by the ordeal of the stormy sailing).

Next morning he’s given hot water for a wash and shave but still looks sunburned and rough, in his corduroy trousers and no shoes when he is introduced by the servants, to his amazement, to none other than Koré Arabin, the pesky young woman who he met half a dozen times at country house weekends back in England… What the devil?!

It’s a shock for both of them to recognise each other and even Buchan realises this is now a series of preposterous coincidences:

‘You have forgotten,’ she said. ‘But I have seen you out with the Mivern, and we met at luncheon at Wirlesdon in the winter.’ He remembered now, and what he remembered chiefly were the last words he had spoken to me on the subject of this girl. The adventure was becoming farcical.

What’s striking or funny or characteristic or a lot like a movie, is that the young woman at the centre of this overripe farrago turns out to be every bit as sarcastic, superior and obstinate as she was when Vernon and Leithen first met her in the drawing rooms of English country houses.

They quickly catch up with the situation – villagers think she’s a witch, they’re going to carry out the ancient ceremony to burn the house down and cleanse the evil etc etc – and Vernon insists she must come with her now. She refuses. He says he’ll carry her by force, if necessary. Suddenly, in my mind’s eye, I saw the dashing heroes of silent cinema, Douglas Fairbanks, Rudolf Valentino, rescuing a fair maiden in distress! To show her pluck, Koré pulls a small hand pistol on him. To show his, he snatches it out of her hand (discovering it was unloaded, anyway)!

Anyway, she now walks him to the window, shows him the bay and the fact that the fog has completely disappeared and so has the yacht which brought him. It has sailed away, probably alarmed by her village guardians some of whom are setting out on their own fishing boats. Vernon is a prisoner like herself!

Chapter 15

At this moment of peril, Vernon feels new purpose and energy. Accompanied by the stirrings of feelings for this plucky gal.

He understood the quality of one whom aforetimes he had disliked both as individual and type. This pale girl, dressed like a young woman in a Scotch shooting lodge, was facing terror with a stiff lip. There was nothing raffish or second-rate about her now.

Now they’re stuck together, she tells him more. The most important detail is the food. Although they are blockading the house, the villagers are bringing good food – barley cakes, honey and cheese, eggs and dried figs, along with plenty of milk, and fresh water. Odd, given that the villagers themselves have endured a semi-famine.

But Vernon realises its significance. This is the food you give to sacrificial victims. It is recorded in that ancient manuscript Leithen had passed on to him. And thus they draw closer and closer together, Vernon realising she is not at all the spoiled brat she came over as in their previous encounters but a woman with a core of steel, determined to pay back the debt incurred by her decadent forebears, determined to see it out to the last.

Talking to the ancient servant Mistri Vernon learns that the day appointed for the ceremonial burning of the house is three days hence on Good Friday. He also learns about the ceremony which is held a day or two prior to this, the race among the young men of the village on the Dancing Floor as soon as the moon rises, and the victor being crowned King and choosing the male sacrifice – the event Leithen observed in Part 2.

Aha! Vernon conceives a plan. He will get Mitri to smuggle him out of the house, he will get Mitri to put it about that he (Vernon) is a native of a remote mountain village. He speaks Greek. His face is brown from sailing. He will pass as a local, take part in the race and win. Koré is puzzled when he tries to explain, so he puts it in pukka English tally-ho style:

Since Koré still looked puzzled, he added: ‘We’re cast for parts in a rather sensational drama. I’m beginning to think that the only way to prevent it being a tragedy is to turn it into a costume-play.’ (p.221)

Chapter 16

Vernon climbs down a drainpipe, makes his way to the causeway, and bluffs his way past the guards, using his passable Greek (wildly improbable). Walks east round the coast till he sees his yacht anchored in the other bay, the one where Leithen and Janni had seen it. He swims out to it and is reunited with his loyal Epirote who has some choice insults to hurl at the people of Plakos who chased him away from the main harbour more or less at gunpoint.

It’s at this point that this Epirote (who we learned in the Leithen chapters is called Black George) tells Vernon that the day before an Englishman had swim out to the boat, made him row the dinghy to the shore where he’d met the man’s Greek assistant, and they’d told a wild tale about a woman in danger.

This is, of course, Leithen and Janni whose version of this event is given in Part 2. The two strands of narrative are converging.

To cut a long story short, Vernon mixes in with the village crowd heading towards the Dancing Floor for the evening of the race and manages to become one of the young men jostling around the start of the race. As we know, after a slow start, Vernon goes on to win, grab a torch, run to the sacred well in the centre of the meadow and dowse the torch, then listen to the instructions of the priest and master of ceremonies. This man makes it clear that Vernon’s role is to be placed inside the house and wait till the first fires are lit before murdering its inhabitants, then being let out by whichever door he exits to watch the climax of the ceremony.

Then the priest asks him to choose the male sacrifice and armed men bring forward Maris, Leithen’s assistant who had been captured. Vernon spots that he is unwilling and has the manner of a soldier so on the spot chooses him, he has a vase of holy water poured over him, then is manhandled alongside Vernon up to the house, to be sent inside.

Chapter 17

Once they’re inside the house Vernon reveals to Mitri who he is and the latter astonishes him by saying he has come to the island with an English colonel and Milord. Good grief! Leithen!! Vernon realises Leithen is in on the game.

Back to the present they have 24 hours to prepare (until Good Friday night) but are at a loss how to escape once the fire is lit because all exits will be thronged with fanatical villagers, who’ve been led to believe (it’s now made clear) that the whole ritual will lead to the advent of THE OLD GODS, a god and goddess risen from the ashes.

‘We are dealing with stark madness. These peasants are keyed up to a tremendous expectation. A belief has come to life, a belief far older than Christianity. They expect salvation from the coming of two Gods, a youth and a maiden. If their hope is disappointed, they will be worse madmen than before.’

Over the course of many fretful hours and intense conversations, they try to come up with an escape plan. The two servants will be allowed to leave by the mob outside, but as to Koré, how can Vernon get her out of the house and down to his yacht, how can he get his man to bring it round to the bay of the mansion etc?

Suddenly they jointly reach a realisation: they will give the villagers their gods. They enter a kind of visionary state whereby they both realise this is their destiny. Certainly this is the strange destiny the long story about Vernon’s nightmares from the start of the book, now seems to have been heading towards.

By very different roads both had reached a complete assurance, and with it came exhilaration and ease of mind…The only problem was for their own hearts; for Koré to shake off for good the burden of her past and vindicate her fiery purity, that virginity of the spirit which could not be smirched by man or matter; for Vernon to open the door at which he had waited all his life and redeem the long preparation of his youth. They had followed each their own paths of destiny, and now these paths had met and must run together.

So the text now partakes of the same visionary intensity as the villagers. Everyone has entered this state of religious exaltation.

Chapter 18

Chapter 18 cuts back to Leithen’s point of view. You may remember we left him charging through the gap in the wall and into the garden or olive grove just as the guardians of the house set it alight. He sees flames licking at the building and climbing into the sky but more immediate is that he keeps bumping into armed guardians of the house who are fleeing in terror.

Long story short, Koré and Vernon have exited the house dressed in immortal white and are processing, slowly and stately, as if they are the old pagan gods born again and Leithen himself is caught up in the panic hysteria.

What I saw seemed not of the earth – immortals, whether from Heaven or Hell, coming out of the shadows and the fire in white garments, beings that no elements could destroy. In that moment the most panicky of the guards now fleeing from the demesne was no more abject believer than I… For a second I was as exalted as the craziest of them. (p.246)

Even when he realises that it is Koré and Vernon, they are transformed:

It was not Koré I was looking at, but the Koré, the immortal maiden, who brings to the earth its annual redemption…What I was looking at was an incarnation of something that mankind has always worshipped – youth rejoicing to run its race, that youth which is the security of this world’s continuance and the earnest of Paradise…I recognized my friends, and yet I did not recognize them, for they were transfigured. In a flash of insight I understood that it was not the Koré and the Vernon that I had known, but new creations. They were not acting a part, but living it. They, too, were believers; they had found their own epiphany, for they had found themselves and each other. (p.247)

The impact on the assembled crowd is dramatic. At first the Dancing Floor is packed with villagers and people from the mountains gathered to witness this mystery and they watch in holy awe. Then a great ripple goes through the crowd and it breaks and panics. Everyone turns and runs. Soon the Dancing Floor is empty.

Leithen turns to Maris and orders him to go alert the yacht to move in closer (he still doesn’t realise it’s Vernon’s yacht, thinks they’re just dealing with Black George). Leithen runs forward and embraces Vernon and Koré who are both now coming down off their high of exaltation, and starting to show the effects of nervous exhaustion. He helps them along the street to the main harbour, and they all – Koré and Vernon, Élise and old Mitri, Maris and Janni, and Leithen – go aboard the yacht and cast off.

That’s it. They are saved with not a shot fired and no-one harmed. The wicked old house of sin has gone up in flames. And the terrified locals have fled to the church which they are packing out and pleading for mercy from the Christian God they had shunned. Everything sorted. Happy ending.

And Leithen has the last word, lighting a pipe as the dawn wind freshens and looking at the young lovers who have fallen into a dead sleep. He concludes the story with a sentiment which would have warmed most reader’s hearts until the last few generations, a vision of heteronormativity, for he wonders how these two strange, obstinate young people will actually fare together.

How would these two, who had come together out of the night, shake down on the conventional roads of marriage? To the end of time the desire of a woman should be to her husband. Would Koré’s eyes, accustomed to look so masterfully at life, ever turn to Vernon in the surrender of wifely affection? As I looked at the two in the bows I wondered.

But even as he thinks this, they move closer together in their sleep and, unconsciously, Vernon moves a protective arm around his woman. They will be fine. What a long, drawn-out, convoluted and outlandish farrago of a story!

P.S.

The Wikipedia summary says that: ‘In the house, Vernon had recognised the room that appeared in his dreams, and Koré as his yearly-advancing presence’ thus very neatly giving meaning to his annual nightmare – but I just read the last chapters quite carefully and didn’t notice this, slick though it would have been.


Social history

A selection of the chance, throwaway comments by the narrator which shed light on the values and ideas of the time i.e. just before and after the Great War. Often, in these old texts, I find the peripheral details more interesting than the shallow characters and preposterous plots.

Freud

Those were the days before psycho-analysis had become fashionable, but even then we had psychologists…

The Great War

My path was plain compared to that of many honest men. I was a bachelor without ties, and though I was beyond the statutory limit for service I was always pretty hard trained, and it was easy enough to get over the age difficulty. I had sufficient standing in my profession to enable me to take risks. But I am bound to say I never thought of that side. I wanted, like everybody else, to do something for England, and I wanted to do something violent. For me to stay at home and serve in some legal job would have been a thousand times harder than to go into the trenches. Like everybody else, too, I thought the war would be short, and my chief anxiety was lest I should miss the chance of fighting. I was to learn patience and perspective during four beastly years.

The post-war

He gives a vivid description of the frenetic atmosphere of 1919, young men rootless and aimless, young women desperate to capture the four lost years of fun, colliding in a world of wild parties and frantic dancing (pages 59 to 61).

He had called her tawdry and vulgar and shrill, he had thought her the ugly product of the ugly after-the-war world. (p.216)

Though Leithen doesn’t like it, regarding it as ‘a good deal of shrillness and bad form’, under the circumstances, he can understand it. In among his bad-tempered grumbling about the new world and its manners, he has an amusingly unkind word for the movie industry:

Well-born young women seemed to have taken for their models the cretinous little oddities of the film world.

A hundred years later those cretinous little oddities dominate the worlds of celebrity, fashion, merchandise and even social movements (#metoo) to an unprecedented degree.

Buchan’s racism

One night Vernon and I had been dining at the house of a cousin of mine and had stayed long enough to see the beginning of the dance that followed. As I looked on, I had a sharp impression of the change which five years had brought. This was not, like a pre-war ball, part of the ceremonial of an assured and orderly world. These people were dancing as savages danced – to get rid of or to engender excitement. Apollo had been ousted by Dionysos. The nigger in the band, who came forward now and then and sang some gibberish, was the true master of ceremonies.

Doesn’t need any comment from me.

Buchan’s antisemitism

Leithen expects to dislike Ertzberger because he is a Jewish banker:

If any one had told me that I would one day go out of my way to cultivate a little Jew financier, I would have given him the lie…

Although, in the event, he likes Ertzberger – ‘I had liked him, and found nothing of the rastaquouère in him to which Mollie objected.’ (I had to look up rastaquouère. It means: ‘A social upstart, especially from a Mediterranean or Latin American country; a smooth untrustworthy foreigner.’). But Leithen’s liking doesn’t extend to Ertzberger’s wife.

She was a large, flamboyant Belgian Jewess, a determined social climber, and a great patron of art and music, who ran a salon, and whose portraits were to be found in every exhibition of the young school of painters.

Buchan’s sexism

Is this sexist? Is it misogynist? It’s not full of hatred of women, just, maybe, rather patronising.

I once read in some book about Cleopatra that that astonishing lady owed her charm to the fact that she was the last of an ancient and disreputable race. The writer cited other cases – Mary of Scots, I think, was one. It seemed, he said, that the quality of high-coloured ancestors flowered in the ultimate child of the race into something like witchcraft. Whether they were good or evil, they laid a spell on men’s hearts. Their position, fragile and forlorn, without the wardenship of male kinsfolk, set them on a romantic pinnacle. They were more feminine and capricious than other women, but they seemed, like Viola, to be all the brothers as well as all the daughters of their father’s house, for their soft grace covered steel and fire. They were the true sorceresses of history, said my author, and sober men, not knowing why, followed blindly in their service.

It’s certainly the kind of tone and opinion you read in older (Victorian, Edwardian) criticism and essays. To me it’s a romantic fantasy as fantastical and concocted as the spirit and plot of the rest of this cooked-up fantasia.

Slim women

Buchan prefers slim women, women who are, in fact, almost indistinguishable from boys – so he approved of this aspect of post-war fashion, the skinny flappers, even if he hated their too much makeup and frenetic dancing to barbarous music.

There were several girls, all with clear skins and shorn curls, and slim, straight figures. I found myself for the first time approving the new fashion in clothes. These children looked alert and vital like pleasant boys, and I have always preferred Artemis to Aphrodite.

Hence Vernon’s first sight of Kore in the doomed House:

He saw a slim girl, who stood in the entrance poised like a runner…

And when he realises he’s falling in love with her, Vernon, characteristically for his ilk, juvenilises her even more, making her a child:

Vernon had suddenly an emotion which he had never known before—the exhilaration with which he had for years anticipated the culmination of his dream, but different in kind, nobler, less self-regarding. He felt keyed up to any enterprise, and singularly confident. There was tenderness in his mood, too, which was a thing he had rarely felt—tenderness towards this gallant child. (p.218)

Which, of course, tends to give him the feeling of being the responsible and in-control father.

Boys

Mind you, it’s not just young women who are reverted to childhood. Both Leithen and Vernon feel rejuvenated and restored to a feeling of boyish adventure by these preposterous high jinks:

All this care would have been useless had Vernon not been in the mood to carry off any enterprise. He felt the reckless audacity of a boy, an exhilaration which was almost intoxication, and the source of which he did not pause to consider. Above all he felt complete confidence. (p.222)

Civilisation and barbarism

I had a moment of grim amusement in thinking how strangely I, who since the war had seemed to be so secure and cosseted, had moved back to the razor-edge of life. (p.179)

A comment in a critical essay has alerted me to the idea that Buchan’s central notion is the dichotomy between civilisation and barbarism, and it’s certainly at the heart of this book. In his office in London Leithen is seized by a sense of unreality at the discrepancy between the mad pagan rituals he’s reading about and the everyday boredom of London traffic and tea at 4.

The opposite of civilisation is barbarism and, once settled on the island, he comes to think of the local Greek peasants as barbarians.

Here was I, a man who was reckoned pretty competent by the world, who had had a creditable record in the war, who was considered an expert at getting other people out of difficulties – and yet I was so far utterly foiled by a batch of barbarian peasants. (p.156)

What is barbarism? At its core is the intention to murder, in the case of the Greek islanders, organised, premeditated murder:

The madmen of Plakos were about to revive an ancient ritual, where the victor in a race would be entrusted with certain barbarous duties.

But it doesn’t just happen to others in remote communities – as Leithen becomes more and desperate about Koré’s safety, he himself undergoes a transformation back down the rungs of the ladder.

I was now quite alone – as much alone as Koré – and fate might soon link these lonelinesses. I had had this feeling once or twice in the war – that I was faced with something so insane that insanity was the only course for me, but I had no notion what form the insanity would take, for I still saw nothing before me but helplessness. I was determined somehow to break the barrier, regardless of the issue. Every scrap of manhood in me revolted against my futility. In that moment I became primitive man again. Even if the woman were not my woman she was of my own totem, and whatever her fate she should not meet it alone. (p.168)

The same reversion to a primitive avatar which he undergoes when he sees the Dancing Floor all decked out for the ceremony:

The place was no more the Valley of the Shadow of Life, but Life itself – a surge of daemonic energy out of the deeps of the past. It was wild and yet ordered, savage and yet sacramental, the home of an ancient knowledge which shattered for me the modern world and left me gasping like a cave-man before his mysteries.

And:

I was struggling with something which I had never known before, a mixture of fear, abasement, and a crazy desire to worship. Yes – to worship. There was that in the scene which wakened some ancient instinct, so that I felt it in me to join the votaries.

An unhallowed epiphany was looked for, but first must come the sacrifice. There was no help in the arm of flesh, and the shallow sophistication of the modern world fell from me like a useless cloak. I was back in my childhood’s faith, and wanted to be at my childhood’s prayers.

And Vernon, as he mingles with the young men about to start the sacred race, feels just the same:

He saw the ritual, which so far had been for him an antiquarian remnant, leap into a living passion. He saw what he had regarded coolly as a barbaric survival, a matter for brutish peasants, become suddenly a vital concern of his own.

In other words, not only communities of outsiders and foreigners (the Greeks in this story, the Black rebels in Prester John) can be barbarians i.e. fired up to murder the innocent and unarmed according to ancient and bloodthirsty values – but even men as calm, sedate, educated and civilised as Sir Edward Leithen or as prosaic and urbane as Vernon Milburne, can be sent reeling back through the centuries to a primitive core, reduced to a primitive man, cave man level of cognition and emotion. We are all susceptible.

English countryside

From time to time Buchan gives lyrical descriptions of the English landscape:

I had fallen in love with the English country, and it is sport that takes you close to the heart of it. Is there anything in the world like the corner of a great pasture hemmed in with smoky brown woods in an autumn twilight: or the jogging home after a good run when the moist air is quickening to frost and the wet ruts are lemon-coloured in the sunset; or a morning in November when, on some upland, the wind tosses the driven partridges like leaves over tall hedges, through the gaps of which the steel-blue horizons shine?

They remind me of Saki’s rhapsodies about the countryside in his novels, for example 1913’s When William Came except that Saki is much better at this sort of thing than Buchan.


Credit

The Dancing Floor by John Buchan was first published by Hodder and Stoughton in 1926. References are to the 1987 Penguin paperback edition.

Related link

John Buchan reviews