James Joyce, Leo Taxil, blasphemy, Baphomet, Ulysses, Paris

Ep. 39 – C’est le pigeon, Joseph.

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La Vie de Jésus, by Léo Taxil

Stephen Dedalus learns the value of gentlemanly blasphemy in this episode of Blooms & Barnacles. Our hero evades the nets of his oppressors while recalling a conversation with a friend in Paris. Topics include the changing face of Ringsend, the Pigeonhouse, Stephen’s epiphanies and the Epiphany, Dermot speaking French, what Jules Michelet doesn’t know about women, absinthe, the elaborate blasphemies of Leo Taxil’s pornographic pope period, Baphomet, the freemasons, and the greatest trick ever played on the Catholic Church (that might be overstating it, but it’s a fun story).

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Ulysses, Proteus, Stephen Dedalus, James Joyce

Ep. 38 – Pico della Mirandola like.

 

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Giovanni Pico della Mirandola

This episode of Blooms & Barnacles takes an esoteric twist as we continue deeper into “Proteus”, Ulysses‘ third episode. Topics include: why Dermot is not impressed with the Library of Alexandria, the length of a mahamanvantara, what the heck a mahamanvantara is, Joyce’s youthful rage put into poetry, Joyce’s youthful interest in theosophy, Pico della Mirandola’s desire to speak to angels, Renaissance magic, hermeticism, , correspondences in Ulysses, and why Dermot thinks Neil de Grasse Tyson is wrong.

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James Joyce, Proteus, Ulysses, Eucharist, Catholicism, Last Supper

Ep. 37 – Who is this Dan Occam fellow, anyway?

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William of Ockham

Dermot and Kelly tickle your brain with Stephen Dedalus’ thoughts on the Eucharist, William of Occam, hypostasis, consubstantiation, transubstantiation… we’ve got it all! Other major philosophical queries discussed include: How can so much bread and wine all become Christ’s body and blood. Does Stephen really understand hypostasis.When does soup become soup? Is it immoral to impersonate a priest as long as you don’t hear someone’s confession?

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Stephen Dedalus, W.B. Yeats, The Tables of the Law, James Joyce, Ulysses

Ep. 35 – The Hundredheaded Rabble

Joachim_of_Flora
Joachim of Fiore

Join Kelly and Dermot for a story about James Joyce’s youthful rebellion against the literary establishment of Dublin, his obsession with the apocalyptic predictions of a 12th century monk, a tale of psychic horror by W.B. Yeats, Jonathan Swift and Dublin’s oldest public library. It’s a jam-packed episode! The paragraph discussed in this episode can be found on p. 39-40 of the 1990 Vintage International edition of Ulysses.

Bonus: Dermot interviews Kelly about completing her blog series about “Proteus.” Check out those blog posts here.

Double Bonus: The difference between Elisha and Elijah from Chuck Knows Church.

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Decoding Dedalus: God Becomes Featherbed Mountain

This is a post in a series called Decoding Dedalus where I take a passage of Ulysses and  break it down line by line.

The line below comes from “Proteus,” the third episode of Ulysses. It appears on page p. 50 in my copy (1990 Vintage International). We’ll be looking at the line that begins “God becomes…” and ends “…featherbed mountain.”

God becomes man becomes fish becomes barnacle goose becomes featherbed mountain. 

This sentence is a riddle for us, Stephen’s phantom students.

Early in “Proteus,” Stephen thinks, “Signature of all things I am here to read,” and as the episode closes, Stephen is still deciphering these signatures. All of the items in this list are, at least theoretically, signs that might appear to Stephen on the seashore. The question is, can we (or Stephen) interpret these signs? This sentence shows a progression of concepts shifting and metamorphosing into one another, staying true to the slippery, protean nature of the shore. Where does the land end and the sea begin? It’s all a matter of perspective depending on ever-changing and overlapping forms – the sand, the water, the tides that join them, all existing on a continuum, nacheinander and nebeneinander. 

How does God transform into a featherbed mountain, anyway?

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Decoding Dedalus: Full Fathom Five

I haven’t let this young man off very lightly, have I? Many writers have written about themselves. I wonder if any one of them has been as candid as I have? – James Joyce to Frank Budgen

This is a post in a series called Decoding Dedalus where I take a passage of Ulysses and  break it down line by line.

The passage below comes from “Proteus,” the third episode of Ulysses. It appears on page p. 50 in my copy (1990 Vintage International). We’ll be looking at the passage that begins “Five fathoms…” and ends “We enjoyed ourselves immensely.”


Before we leave the shores of Sandymount at the end of “Proteus,” we should dive into one last motif just a bit deeper. We’ve previously focused on drowning in relation to the death of Stephen’s mother and as a manifestation of Stephen’s hydrophobia, but at the end of the episode, the image of a drowned man in Dublin Bay resurfaces once more. As we’ll see, Stephen fear of drowning extends beyond his memories of his mother coughing up bowls of green phlegm.

Moving his focus from the sand, stones and seaweed on Sandymount Strand, Stephen begins to contemplate the waters of Dublin Bay. He has attempted to categorize and order the scattered people, creatures and detritus of the shore through Berkeleyan idealism and the fixed language of heraldry, but the sea is still a wild place, shifting and protean. The sea contains mysteries yet untamed, the ninth wave out from land a portal to the otherworld. It is not confined to the restrictions of solid forms like those found on the shore. It is a place of possibility, and ultimately, change.

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Ep. 33 – Nuncle Richie

Stephen contemplates the horror of a visit to his Aunt Sara and Uncle Richie’s house. We discuss parallels in this scene with Joyce’s real life aunt and uncle, why Joyce’s Aunt Josephine gave away her first edition of Ulysses, the intractable Dubliner/culchie divide, middle class pretension, Hiberno-English, Wilde’s Requiescat, and the difficulty of parsing conversations written in Joyce’s signature stream of consciousness.

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James Joyce, Stephen Dedalus, Ulysses, Proteus, homosexuality, Oscar Wilde

The Love That Dare Not Speak Its Name

On page 49 of “Proteus,” Stephen Dedalus spends a paragraph thinking about his shoes, which feels appropriate rounding out an episode that consists of walking on the shore:

His gaze brooded on his broadtoed boots, a buck’s castoffs, nebeneinander. He counted the creases of rucked leather wherein another’s foot had nested warm. The foot that beat the ground in tripudium, foot I dislove. But you were delighted when Esther Osvalt’s shoe went on you: girl I knew in Paris. Tiens, quel petit pied! Staunch friend, a brother soul: Wilde’s love that dare not speak its name. His arm: Cranly’s arm. He now will leave me. And the blame? As I am. As I am. All or not at all.

Tramping around Sandymount in boots borrowed from Buck Mulligan, Stephen is aware of his reliance on the snarky medical student for his material necessities, including his bed in the Martello Tower. We also learn a new tidbit about Stephen’s time in Paris – he once tried on a female friend’s shoe and “delighted” when it fit. These details accompany a few memorable names -Wilde, as in Oscar, and Cranly, as in Stephen’s erstwhile confidant from A Portrait of the Artist as a Young Man. One phrase in particular stands out: “Wilde’s love that dare not speak its name.” Might Mulligan or Cranly have been more than a “staunch friend” or “brother soul” to Stephen?

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Ep. 31 – Contransmagnificandjewbangtantiality

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The Annunciation, Girolamo da Santacroce, c. 1540

Let’s have fun with consubstantiality! Kelly and Dermot untangle Stephen Dedalus’ thoughts on the dual nature of God the Father and God the Son, the Nicene Creed, the difference between being made and being begotten, the death of Arius, seahorses, a shocking fact about the Star Wars cantina and an even more shocking fact about the symbolism of doves.

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Ulysses, Proteus, James Joyce

Ep. 29 – Gaze in Your Omphalos

378px-Albrecht_Dürer,_Adam_and_Eve,_1504,_Engraving
Adam and Eve, Albrecht Dürer, 1504

In this installment of Blooms & Barnacles, Kelly and Dermot engage in some good, old-fashioned navel gazing. Discussion topics include working class life in Edwardian Dublin, the poetry of Algernon Swinburne, the perils of childbirth during the same period, gothic horror, whether Adam and Eve had bellybuttons, and why Kelly thinks people in antiquity had predominantly outie bellybuttons. They also get to the bottom of what exactly the heck an omphalos is and why everyone keeps talking about them.

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