of esthetic apprehension. Is that clear?
— But what is beauty? asked Lynch impatiently. Out with another definition. Something we see and like! Is that the best you and Aquinas can do?
— Let us take woman, said Stephen.
— Let us take her! said Lynch fervently.
— The Greek, the Turk, the Chinese, the Copt, the Hottentot, said Stephen, all admire a different type of female beauty. That seems to be a maze out of which we cannot escape. I see however two ways out. One is this hypothesis: that every physical quality admired by men in women is in direct connection with the manifold functions of women for the propagation of the species. It may be so. The world, it seems, is drearier than even you, Lynch, imagined. For my part I dislike that way out. It leads to eugenics rather than to esthetic. It leads you out of the maze into a new gaudy lectureroom where MacCann, with one hand on The Origin of Species and the other hand on the new testament, tells you that you admired the great flanks of Venus because you felt that she would bear you burly offspring and admired her great breasts because you felt that she would give good milk to her children and yours.
— Then MacCann is a sulphuryellow liar, said Lynch energetically.
— There remains another way out, said Stephen, laughing.
— To wit? said Lynch.
— This hypothesis, Stephen began.
A long dray laden with old iron came round the corner of Sir Patrick Dun’s hospital covering the end of Stephen’s speech with the harsh roar of jangled and rattling metal. Lynch closed his ears and gave out oath after oath till the dray had passed. Then he turned on his heel rudely. Stephen turned also and waited for a few moments till his companion’s illhumour had had its vent.
— This hypothesis, Stephen repeated, is the other way out: that, though the same object may not seem beautiful to all people, all people who admire a beautiful object find in it certain relations which satisfy and coincide with the stages themselves of all esthetic apprehension. These relations of the sensible, visible to you through one form and to me through another, must be therefore the necessary qualities of beauty. Now we can return to our old friend saint Thomas for another pennyworth of wisdom.
Lynch laughed.
— It amuses me vastly, he said, to hear you quoting him time after time like a jolly round friar. Are you laughing in your sleeve?
— MacAlister, answered Stephen, would call my esthetic theory applied Aquinas. So far as this side of esthetic philosophy extends, Aquinas will carry me all along the line. When we come to the phenomena of artistic conception, artistic gestation and artistic reproduction I require a new terminology and a new personal experience.
— Of course, said Lynch. After all Aquinas, in spite of his intellect, was exactly a good round friar. But you will tell me about the new personal experience and new terminology some other day. Hurry up and finish the first part.
— Who knows? said Stephen, smiling. Perhaps Aquinas would understand me better than you. He was a poet himself. He wrote a hymn for Maundy Thursday. It begins with the words Pange lingua gloriosi. They say it is the highest glory of the hymnal. It is an intricate and soothing hymn. I like it: but there is no hymn that can be put beside that mournful and majestic processional song, the Vexilla Regis of Venantius Fortunatus.
Lynch began to sing softly and solemnly in a deep bass voice:
Impleta sunt quae concinit
David fideli carmine
Dicendo nationibus
Regnavit a ligno Deus.
— That’s great! he said, well pleased. Great music!
They turned into Lower Mount Street. A few steps from the corner a fat young man, wearing a silk neckcloth, saluted them and stopped.
— Did you hear the results of the exams? he asked. Griffin was plucked. Halpin and O’Flynn are through the home civil. Moonan got fifth place in the Indian. O’Shaughnessy got fourteenth. The Irish fellows in Clarke’s gave them a feed last night. They all ate curry.
His pallid bloated face expressed benevolent malice and, as he had advanced through his tidings of success, his small fatencircled eyes vanished out of sight and his weak wheezing voice out of hearing.
In reply to a question of Stephen’s his eyes and his voice came forth again from their lurkingplaces.
— Yes, MacCullagh and I, he said. He’s taking pure mathematics and I’m taking constitutional history. There are twenty subjects. I’m taking botany too. You know I’m a member of the field club.
He drew back from the other two in a stately fashion and placed a plump woollengloved hand on his breast, from which muttered wheezing laughter at once broke forth.
— Bring us a few turnips and onions the next time you go out, said Stephen drily, to make a stew.
The fat student laughed indulgently and said:
— We are all highly respectable people in the field club. Last Saturday we went out to Glenmalure, seven of us.
— With women, Donovan? said Lynch.
Donovan again laid his hand on his chest and said:
— Our end is the acquisition of knowledge.
Then he said quickly:
— I hear you are writing some essay about esthetics.
Stephen made a vague gesture of denial.
— Goethe and Lessing, said Donovan, have written a lot on that subject, the classical school and the romantic school and all that. The Laocoon interested me very much when I read it. Of course it is idealistic, German, ultraprofound.
Neither of the others spoke. Donovan took leave of them urbanely.
— I must go, he said softly and benevolently, I have a strong suspicion, amounting almost to a conviction, that my sister intended to make pancakes today for the dinner of the Donovan family.
— Goodbye, Stephen said in his wake. Don’t forget the turnips for me and my mate.
Lynch gazed after him, his lip curling in slow scorn till his face resembled a devil’s mask:
— To think that that yellow pancakeeating excrement can get a good job, he said at length, and I have to smoke cheap cigarettes!
They turned their faces towards Merrion Square and went on for a little in silence.
— To finish what I was saying about beauty, said Stephen, the most satisfying relations of the sensible must therefore correspond to the necessary phases of artistic apprehension. Find these and you find the qualities of universal beauty. Aquinas says: ad pulcritudinem tria requiruntur, integritas, consonantia, claritas. I translate it so: Three things are needed for beauty, wholeness, harmony and radiance. Do these correspond to the phases of apprehension? Are you following?
— Of course, I am, said Lynch. If you think I have an excrementitious intelligence
