—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:
Inpleta sunt quæ 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 Clark’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 fat-encircled 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 woollen-gloved 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 essays 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 Laocoön interested me very much when I read it. Of course it is idealistic, German, ultra-profound.
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 pancake-eating 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 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 run after Donovan and ask him to listen to you.
Stephen pointed to a basket which a butcher’s boy had slung inverted on his head.
—Look at that basket, he said.
—I see it, said Lynch.
—In order to see that basket, said Stephen, your mind first of all separates the basket from the rest of the visible universe which is not the basket. The first phase of apprehension is a bounding line drawn about the object to be apprehended. An esthetic image is presented to us either in space or in time. What is audible is presented in time, what is visible is presented in space. But temporal or spatial, the esthetic image is first luminously apprehended as selfbounded and selfcontained upon the immeasurable background of space or time which is not it. You apprehended it as one thing. You see it as one whole. You apprehend its wholeness. That is integritas.
—Bull’s eye! said Lynch, laughing. Go on.
—Then, said Stephen, you pass from point to point, led by its formal lines; you apprehend it as balanced part against part within its limits; you feel the rhythm of its structure. In other words, the synthesis of immediate perception is followed by the analysis of apprehension. Having first felt that it is one thing you feel now that it is a thing. You apprehend it as complex, multiple, divisible, separable, made up of its parts, the result of its parts and their sum, harmonious. That is consonantia.
—Bull’s eye again! said Lynch wittily. Tell me now what is claritas and you win the cigar.
—The connotation of the word, Stephen said, is rather vague. Aquinas uses a term which seems to be inexact. It baffled me for a long time. It would lead you to believe that he had in mind symbolism or idealism, the supreme quality of beauty being a light from some other world,
