Monday, September 27, 2004

Argentina / Joyce

I just wanted to share this link with you all.
This was a special event at my university last June. It was called Joyce's week. It lasted from June 22 to the 26. There were talks and movie screening. Unfortunately the papers are not online, but if you are really interested in one of the talks I may contact the speaker for you.

Wednesday, September 22, 2004

Mixed Genre (aka Multi-Genre) Works

In yesterday’s class, I mentioned that the “Sirens” episode of Ulysses reminded me of a proto-mixed-genre work, after which I realized that was an unfamiliar term to several people. I went looking on the web today for sites that might better explain what I meant by that. I wasn’t able to find exactly what I was looking for, since some people seem to call the type of work “mixed genre” and some “multi-genre.” I came across many online syllabi and course descriptions for writing courses that use mixed genre but not a lot of good descriptions or examples.

I’ve listed a few links below, for those who are interested, to at least get a flavor of what I was referring to. If I can figure out a way to get the mixed genre piece I wrote translated from Windows to Mac (and if I can find the disk), I will try to load that on here as well.

This website contains a manuscript of a mixed genre piece that is not as varied as some as I have seen but should give you an indication of what one can look like:

This site is much higher on the technology curve, utilizing advanced web techniques and visual rhetoric. It is also a bit explicit (matching, actually, fairly well with where we are in Ulysses). So be forewarned: This site is not for children:

This link will take you to a journal article describing a professor’s efforts to implement a multi-genre research paper (the page is a bit long but may also be of pedagogical interest as well):

Along the pedagogical track again, here is a “How-to” guide for putting together a multi-genre paper. It also includes a reference to one of my favorite compositionists of all time, Donald Murray:

Wednesday, September 15, 2004

The basilisk

Since I've always been unsure just what "the basilisk" is, when I saw it mentioned in chapter 9, I thought it would be a good time to look it up. What I found is that there are two basilisks--one is a real creature, the basilisk lizard, and the other is a mythological beast described in Pliny's Natural History written in 77 AD. In comparing the beast to another mythical creature called the catoblepas who had the power to kill people with its vision, Pliny writes that "The basilisk serpent also has the same power...not more than 12 inches long, and adorned with a bright white marking on the head like a sort of a diadem. . .It kills bushes not only by its touch but also by its breath, scorches up grass and bursts rocks. Its effect on other animals is disastrous; it is believed that once one was killed with a spear by a man on horseback and the infection rising through the spear rising [killed?] not only the rider but also the horse." The site I visited mentions that it is not often used in myths and stories; it continues to comment that its no wonder since it kills in so many ways and creates such a destructive path that the story would be over before it began. Interestingly enough, according to Pliny, "the venom of weasels is fatal" to the basilisk, so that often "they throw the basilisks into weasels' holes, which are easily known by the foulness of the ground, and the weasels kill them by their stench and die themselves at the same time." This I found to be an ignominious death for such a mysterious creature, yet a humorous one as well. Imagine, a beast who can "by its mere breath and glance...shrivel and cripple whatever comes its way, brought down by the stink of a rodent!
Stories of the creature can be found in the bible, although sometimes it is referred to as a "cockatrice" because of the method of its birth from "an egg laid during the days of the dog star sirius by a seven-year-old cock." Its birth is, then, "not part of a normal reproductive cycle, but is rather, a genetic fluke." This reminds me of Stephen's thoughts on "misbirth" along with other unusual instances of births gone wrong in Ulysses, like the woman who still had not delivered after three days of labor, and of course, Rudy's death as an infant of eleven days. In addition, it references the evil serpent in the garden that seduced Eve, the first mother.
In mentioning the basilisk in his text, Joyce is in the company of other great authors; the creature is mentioned in the works of Chaucer, Shakespeare, Coleridge, Keats, and Shelley.
It is a bit of a disappointment to find that the real basilisk lizard falls far short of its mythical counterpart: "When scared the little lizard runs away on its back legs. It can even run across water... [because] its feet have a very broad sole and fringe on its toes. However, it only works when the lizard runs fast, as it slows down it starts to go through the surface and then has to swim." No killingbreath here. So much for fantastic beings.
The sites I used are: and

Sunday, September 12, 2004

Joyce is humbling... (A link to an essay I wrote)

The essay I wrote on "The Pisgah Sight of Palestine" has actually been online for awhile, and I didn't know it.

The link is here. The journal it appeared in is called Semeia.

Let me know if you guys have any feedback or criticisms. I'm currently revising the essay for inclusion in my book on secularism.

Friday, September 10, 2004

Famous adulterers in “Aeolus”

The entry in Gifford’s Ulysses Annotated explaining the “onehandled adulterer” (7.1018) as referring to Admiral Nelson’s affair with Emma Hamilton reminded me that Emma has been alluded to in the first “adult” romance novel I read as a teenager and made me think that maybe Joyce was being a bit hard on this famous scandalous romance. [Boy is that a bad sentence... sorry for the passive voice.] Then when the text follows Stephen’s thoughts as they eventually wandered to Penelope Rich, with whom I wasn’t familiar, I began to wonder what connections and inferences we are supposed to be making between these two famous (or infamous) women and the narrative of Molly Bloom.

There seems to be a complicated path/formula from Stephen’s Parable to Bloom’s wife that goes something like this: Emma Hamilton (via Nelson’s statue) to Penelope (from The Odyssey) to Molly (via correspondence in Ulysses) to Penelope Rich (directly cited). Since Odysseus’s wife is the only non-adulterer in the mix, it made me think that she is just the bridge to get us to connect Molly to these other women.

Anyway, from my previous exposure to Emma’s story and from what Gifford wrote about Penelope Rich (7.1040), I realized that both these women Stephen considers were actually caught in unhappy marriages, yet famously found love and flouted convention to eventually find some sort of happiness. We will have to see how all this plays out with Molly Bloom but we have already seen that she is unhappy in her marriage (we think) and is having at least one affair.

All of this got me thinking about the real women, Emma and Penelope, and I did a bit more digging. I don’t have room to go into too much detail here but the gist of both their stories is the typical tale of a women forced into unpleasant marriages by financial circumstances and unscrupulous guardians. Where their stories are not so typical, though, is in their unwillingness to play along. Neither Emma nor Penelope, when they found someone else, made much of an attempt to hide their affairs and both were actually quite influential in their own positions. Both are famous for whom they loved but both also had quite a bit of power of their own.

Here is a quick summary of their lives, with links to websites that go into much greater detail:

Emma Hamilton
- Was the daughter of a blacksmith who was sent to be her future husband’s mistress by her guardian in exchange for the settlement of her guardian’s debts. Hence, she was essentially sold into being a courtesan (a step above a prostitute) but Sir William Hamilton did make it right by marrying her five years later (1791).
- Met Nelson in Naples in 1793 before he went to war (his ship was the Agamemnon, by the way).
- Nelson came back a famous war hero and a mangled mess—Emma nursed him back to health and made no secret of her devotion to him, even inviting 1800 guests to the 40th birthday party she threw for him on Naples.
- Nelson thought he was above the requirements to keep his marriage vows and Emma was too in love to care about hiding their relationship.
- Apparently, Nelson and Hamilton got along, with Nelson even going back to England with the couple when Hamilton was recalled in 1800. All three set up house together in 1803, causing quite a scandal.
- While Emma and Nelson are considered one of the great love stories of their time, Emma played a fairly significant role on her own: as a favorite among the Naples court, she acted as an intermediary between her husband, the British Envoy to Naples, and the Queen of Naples, influencing the role Naples played in the battles between England and France.

Quick summary of the Emma/Nelson affair:

Site is more focused on Nelson but there is a picture of Emma here:

A less flattering, but more socially constructed description of Emma:

Penelope Rich
- Member of Queen Elizabeth’s court and Elizabeth’s goddaughter.
- The “Stella” in Sir Philip Sidney’s Astrophel and Stella sonnet sequence (probably how Stephen knows of her).
- Had been betrothed to Sidney but when her father died, her guardian saw more financial gain in her marriage to Robert Rich. They were married, despite her objections, in 1581 when she was 18.
- Several other writers of the time wrote poems and songs about her.
- Finally obtained a divorce from Rich in 1605 by pleading adultery and married her true love, Charles Blount, Lord Mountjoy, with whom she had been having an open affair for many years.
- Her affair, divorce, and suspect remarriage (divorce was still a thorny issue) did not hurt her reputation on the court until Blount died. Then she was defamed as an adulterer, until her own death one year later.
- Had been defamed for years by scholars and critics until more recent research has looked past the rigid social customs and judgments of the time to put her life into a different perspective.

This is a comprehensive explanation of Penelope’s life as a member of the court, as well as her relations to the men of her time and includes a portrait of her.

Thursday, September 09, 2004

History of Kashrut and Bloom's "Jewishness"

Here are three links that may prove of some interest to those of you interested in exploring Bloom's relationship with Jewish dietary laws as well as his (and Joyce's) relationship with Judaism.




The first link is to a short article on Joyce's relationships with Jewish friends and some scholarship of the time relating to Jewish identity, particularly Weininiger's Sex and Character, which examines some prevailing ideas of Jewish self-hatred and misogyny.

The second link is a recent article from The Irish Times regarding conflicting debates over Bloom's Jewish identity.

The last link is a fairly general look at Jewish dietary laws and, of more interest to me, their history. In the eighth episode of Ulysses, Bloom references kosher custom in regard to hygiene (lines 750-755). One possible historical explanation of Kosher law links the creation of those laws with potential hygienic dangers of the period (for example, the fat content of pork may have led to physical illness). Another even more interesting hypothesis regarding the creation of Kashrut laws suggests that they were developed in order to separate (and thereby preserve through intermarriage) Jews from the general population through everyday customs (eating) and physical appearance (circumcision).

Sinn Fein

Knowing nothing about Irish history, I found out more about Sinn Fein, a political organization Bloom thinks about as he walks in Chapter 8, his thougts apparently jumping between Irish political movements (8. 458). Our annotated guide tells us that Bloom uses the term Sinn Fein to refer to an underground organization of the Irish Republican Brotherhood that "advocated that the Irish should. . . create their own [political and economic institutions]" and that although the creator of the organization (Arthur Griffith) did not have an underground military aim, many Irish republicans "rallied to Sinn Fein's cause" (170).

Sinn Fein, interestingly, is still a political force in Ireland today -- here's information I found on the official website:

Sinn Féin seeks the establishment of a new Ireland based on sustainable social and economic development; genuine democracy, participation, equality and justice at all levels of the economy and society; and a lasting and meaningful peace with unity of purpose and action.

--- Its objective is to end British rule in Ireland. It seeks national self-determination, the unity and independence of Ireland as a sovereign state.

--- Sinn Féin has a vision that sees beyond the present conflict and beyond the present phase of Irish history. The party's vision foresees the unity of the people of this island. It is a vision for the redistribution of wealth, for the well-being of the aged, for the advancement of youth, for the liberation of women and for the protection of Irish children. It is a vision for a free Ireland and a free people.

--- Sinn Féin is committed to its peace strategy.

--- Sinn Féin maintains its goal of a just and lasting peace as part of its agenda for change.
Elections continue to produce further gains for the party. In the Six Counties, Sinn Féin is the leading nationalist party.

There's a lot more on the website; I just chose what I thought was interesting. (


The Church of Ireland

At Dignam's funeral in Hades, I couldn't help but notice the mention of the Church of Ireland ("The service of the Irish church used in Mount Jerome is simpler, more impressive I must say."). The minor mention made me wonder which church, exactly, Mr. Kernan was referring to. The Gifford only describes it as the Irish counterpart to the Church of England, disestablished in 1869. I looked a little further into the matter and found that although the Church has been deprived of governmental support for over a century, it still exists today with 350,000 members throughout Ireland. Under the "Who We Are" section of their website (, the Church of Ireland:
  • is part of the worldwide Anglican Communion which has 70 million members in 164 countries.
  • is an apostolic church, maintaining an unbroken link with the early apostles and drawing on the apostolic faith in its teaching and worship.
  • is a Catholic and Reformed church.
  • is able to trace its roots to the earliest days of Irish Christianity.
  • is a church with three orders of sacred ministry - Bishops, Priests and Deacons.
  • has services which follow an accepted liturgical form and structure.
  • has one prayer book - The Book of Common Prayer (2004) - plus other services authorised for use by the General Synod.
  • keeps a balance in doctrine and worship between Word and Sacrament.
  • has the Holy Communion or the Eucharist as its central act of worship.
  • is one church embracing Northern Ireland and the Republic of Ireland.
  • has 350,000 members - 275,000 in Northern Ireland and 75,000 in the Republic of Ireland.
  • has two provinces, Armagh and Dublin, each with an Archbishop.
  • has 12 dioceses, 466 parochial units and 528 stipendiary clergy.
  • is a representative church, with each diocese electing those who will represent them at the General Synod, the 'Parliament' of the church.
  • has in its General Synod a House of Bishops which has 12 members and a House of Representatives which has 216 clergy and 432 laity.
  • also has Diocesan Synods where representatives of the parishes meet usually once a year.
  • has a parochial system where decisions at local level are made by Select Vestries whose lay members are elected each Easter by the people of the parish.

What was most interesting in their description of themselves (to me, at least) was the sublink on the Church of Ireland being both a Catholic and Reformed church-they seem to be able to look to a blend of the two religions to form the basis of their Church, which is definitely a different approach to matters.

Rawhead and bloody bones

When Bloom is walking to Davy Byrne's pub and thinking along the meat-is-murder lines, the phrase "Rawhead and bloody bones" pops into his head (8.726). Ulysses Annotated notes that this is a "nightmare figure out of Irish folklore invoked to frighten children into obedience" (179). Here he is in the flesh, peeking out of a cabinet:

Seems like it might make a good Halloween costume.

Wednesday, September 08, 2004

Our Lady of Mt. Carmel and the Carmelite order

Our Lady of Mt. Carmel and the Carmelite order

Perhaps because I went to Little Flower High School, named in honor of St Therese of Lisieux (1873-1897) herself a carmelite nun, the exchange between Bloom and the carmelite nun interested me. In his gloss of the feast of Our Lady of Mt. Carmel, Gifford states that it celebrates the founding of the Carmelite order in Syria in 1156. However, he doesn't mention, and I didn't know, that the original order consisted only of men, while the second order, of nuns, was not founded until 1452. The expanded history of the Carmelites can be found at the Catholic Encyclopedia site However, there is a much shorter version on the Carmelite Nuns in Great Britain's website.
According to this site, "Until the 15th century the Order consisted only of friars, priests and lay brothers, although there were several groups of pious women living according to the Carmelite spirit. The Second Order, of nuns, was founded in 1452 by Blessed John Soreth, Prior General of the Order who also founded the Secular Order of Carmel for lay people." All this can be found at In addition, despite its long history of priests and friars, the order is most known for its nuns, especially its two major saints, the Little Flower and St. Teresa of Avila. In the 16th century, St. Teresa of Avila reformed the order of women from a mendicant order to a contemplative one--cloistered. So, I question whether Bloom would have talked to the nun face to face since the rules of the cloister would have prohibited it. He most likely would have spoken to her through a wooden grate (which wouldn't allow him much of a glimpse of her face) and it most likely would have been with the Prioress and not a young nun.

Yom Kippur

Maybe all of you already know a lot about this holiday, its origins and traditions, but I was interested in finding more about Yom Kippur, the most sacred of the Jewish holidays, the "Sabbath of Sabbaths."
I'll just mention the five prohibitions of Yom Kippur:
  1. eating and drinking
  2. anointing with perfumes or lotions
  3. marital relations
  4. washing
  5. wearing leather shoes

I guess it'll be interesting to have it in mind each time it's mentioned in the book. I found a very interesting site if you want to learn more about it:

Christian Burial

The note about burial customs (and a conversation with my girlfriend this weekend about the oddity of putting people in the ground) sent me to the Catholic Encyclopedia online. After wading through the 18 pages, I can offer you these highlights and points of interest.
1) Every man is free to choose his burial ground. If he dies without stating his choice, he is to be buried in the ground of his parish.
2) Originally no fee could be exacted for burial without simony (the buying or selling of a church office or ecclesiastical preferment).
3) Only baptized persons can have a Christian burial. The following are to be excluded: pagans, Jews, infidels, heretics, schismatics, apostates, those excommunicated, those who commit suicide (see Ophelia’s burial), those who have been killed in a duel (I swear it says it), notorious sinners who die without repentance, those who hold sacraments in contempt, and monks and nuns who are found in the possession of money of valuables.
4) The above rule has become more lenient over time; the bishop can decide if an exception can be made.
5) An interval should be observed after the death to ensure the person is really dead.
6) There are no special prayers associated with the washing of the corpse.
7) The clergy must be buried in their ecclesiastical costume.
8) When the body is taken to the church, a bell is to be tolled (this tolling is absent in the burial of a child—instead there should be joyous peals or no bell at all).
9) The feet of a layman’s corpse are to be turned toward the altar; alternately, a priest’s head should face the altar.
10) Several readings are to occur at the mass, including readings from the Book of Job (the sufferering of man’s lot is contrasted with the unalterable trust in God).
11) If one is buried on a Holy Day, then mass need not be said.
12) There is no kiss of peace at the funeral mass.
The absolution follows the mass and should never be omitted. "O God, Whose attribute it is always to have mercy and to spare, we humbly present our prayers to Thee for the soul of Thy servant N. which Thou has this day called out of this world, beseeching Thee not to deliver it into the hands of the enemy, nor to forget it for ever, but to command Thy holy angels to receive it, and to bear it into paradise; that as it has believed and hoped in Thee it may be delivered from the pains of hell and inherit eternal life through Christ our Lord. Amen."
13) The body is then carried to the grave in a procession.
14) The final petition is "May his soul and the souls of all the faithful departed through the mercy of God rest in peace."
15) At a child’s funeral, all should wear white, including the priest.
16) Children are to be born in a special section of the cemetery.
17) The special prayer for children is "Almighty and most compassionate God, Who upon all little children that have been born again in the fountain of Baptism, when they leave this world without any merits of their own, straightway bestowest everlasting life, as we believe that Thou has this day done to the soul of this little one, grant we beseech Thee, O Lord, by the intercession of Blessed Mary ever Virgin and of all Thy saints, that we also may serve Thee with pure hearts here below and may consort eternally with these blessed little ones in paradise, Through Christ our Lord, Amen."
18) A cross without a handle is carried to symbolize an incomplete life.

This information (and much, much more) can be found at

Tuesday, September 07, 2004

Some notes on Irish poet Thomas Moore

In chapter 8 of Ulysses (Lestrygonians), Bloom walks beneath " Tommy Moore's roguish finger," observing that "they did right to put him up over a urinal...meeting of the waters" (133, lines 414-19). The Gifford concordance tells us that these lines reference Thomas Moore, an Irish poet whose work was not that of "vital Irish rebellion" but more of "sentimental complaint" (167). Perhaps this is why Bloom describes him in such "watery" terms. However, Thomas Moore was more radical than this gloss--and the inferences we might draw from Bloom's comment-- would lead us to believe.
For instance, according to a website I found about the Moore (, "his career was not without controversy and risk. He turned down the post of "Irish Poet Laureate" because he felt it required toning down his politics. He published a biography of Fitzgerald despite English fears it might lead to another rebellion. In the most controversial of his acts, he burned the manuscript of Byron's autobiography which Bryon had left him. He did so because of the pleas of Byron's half sister and Lady Byron who felt it would damage Byron's reputation."
Also interesting is the fact that "although a Catholic, Moore married a Protestant and had his children raised Protestant. Late is his life he suffered the loss of his five children and his life was further shadowed as he was condemned by many of his countrymen as a false patriot. An essay written by Thomas Davis in 1844 criticized Moore for not being strong enough in his passion for Irish nationalism and attacked him as being elitist. Others criticized his work as 'ersatz Irish music intended for an elite coterie.' Hmm... Perhaps Moore's religious choices are what truly led to the dismissal of his poetry as "weak" vis a vis a predominant Irish Catholicism.
For a concise biography of Thomas Moore, as well as for selected poetry and audio clips of his musical compositions, check out the above mentioned link.
Lastly, I think this famous poem of Moore's, "The Irish Peasant to His Mistress," makes for a nice contrast with Bloom's own playful and light "affair." Enjoy!
--Paul Sisko

"The Irish Peasant to His Mistress"

Through grief and through danger thy smile hath cheer'd my way,

Till hope seem'd to bud from each thorn that round me lay;

The darker our fortune, the brighter our pure love burn'd,

Till shame into glory, till fear into zeal was turn'd:

Yes, slave as I was, in thy arms my spirit felt free,
And bless'd even the sorrows that made me more dear to thee.

Thy rival was honour'd, while thou wert wrong'd and scorn'd;

Thy crown was of briers, while gold her brows adorn'd;

She woo'd me to temples, whilst thou lay'st hid in caves;

Her friends were all masters, while thine, alas! were slaves;
Yet cold in the earth, at thy feet, I would rather be

Than wed what I loved not, or turn one thought from thee.

They slander thee sorely, who say thy vows are frail—

Hadst thou been a false one, thy cheek had look'd less pale!

They say, too, so long thou hast worn those lingering chains,
That deep in thy heart they have printed their servile stains:

O, foul is the slander!—no chain could that soul subdue—

Where shineth thy spirit, there Liberty shineth too!

A new portmanteau word

So, when I referred to Ah-nold's speech at the Republican Convention as "politainment," did I create a new word? And, more importantly, how do I maintain credit for it? :-)

Friday, September 03, 2004

Notes on Moretti and Parataxis

Nice posts, guys.

I posted my notes on Moretti and Parataxis here.

At the end there are also some more links to Franco Moretti, including a site that reviewed his recent book Atlas of the European Novel, as well as an article he wrote in New Left Review. There are also some follow-up links on the term "parataxis."

On Kid Knees

While driving home tonight, I remembered that a pack of lamb kidneys had been stuck in the back of the freezer for a long time. So I figured I should eat them. But when I looked for them, they were gone. (Maybe Bloom was here.) You generally think of kidneys when on the PA Turnpike, and more so when thinking of Ulysses also. Anyway, after being disappointed by the non-kidney freezer, I looked in Ulysses Annotated and saw this (which maybe was already mentioned in class today; I can't remember) on p. 70: "In ancient Jewish rites (as in 'the sacrifice and ceremonies of consecrating the priest,' Exodus 29: 1-28), kidneys were regarded as 'the special parts to be burned upon the altar as a gift to Yahweh.'" Also, as discussed in class, the beginning of chapter 4 in Ulysses tells us that Bloom likes that kidneys give his "palate a fine tang of faintly scented urine"; later he burns the kidney on the stove and gives the burnt part to the cat; and the chapter ends with his visit to the outhouse. Kidneys, God, biblical gifts, and toilet high jinks therefore seem to be kind of connected somehow.

I don't know what all of this means, if anything.

Thursday, September 02, 2004

Genesis Text--note the bold text at the bottom

1: In the beginning God created the heaven and the earth. 2: And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3: And God said, Let there be light: and there was light. 4: And God saw the light, that it was good: and God divided the light from the darkness. 5: And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7: And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8: And God called the firmament Heaven. And the evening and the morning were the second day. 9: And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10: And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 11: And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 12: And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 13: And the evening and the morning were the third day. 14: And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16: And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 17: And God set them in the firmament of the heaven to give light upon the earth, 18: And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19: And the evening and the morning were the fourth day. 20: And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 21: And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22: And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23: And the evening and the morning were the fifth day. 24: And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25: And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 26: And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27: So God created man in his own image, in the image of God created he him; male and female created he them. 28: And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 29: And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30: And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

Wednesday, September 01, 2004

Trochee Symphony in G/Z

Joyce articles on line via Project Muse

A couple of years ago I put together a list of articles on Joyce available via Project Muse. It is here. Most of the links involve Portrait of the Artist as a Young Man.

Achtung: you need to be on a campus computer (or if you're off-campus, you need to turn on the Lehigh "proxy server").