4.5: Young Love’s Illusions

We’ve explored songs of love’s glory and of love’s heartbreak. Perhaps at no time in life do the two faces of love intertwine as poignantly as in adolescence. What do you recall of those thrilling, terrifying, bewildering times when you began to feel strange stirrings and to see certain persons lit with glory and promise?

We complete our readings for the module with a story of young love. The hero of the tale finds himself called to a journey of adventure as Mangan’s sister transforms in his eyes into a new and glorious being.

The story is composed by James Joyce, one of the greatest story tellers in the English language. In 1904, Joyce, frustrated with Irish culture, abandoned his homeland. Yet every scene, every detail of his novels and stories is lodged in the gritty streets of Dublin. His collection of short stories, Dubliners (1914), offers vignettes of commonplace lives in the Irish capital.

Our story takes its name from an actual moment in Dublin life. In 1894, a bazaar, or fair, drew international commercial exhibits and 92,000 visitors to the city. (Ehrlich, 1998, p. 312-313). The bazaar was named Araby, drawing on the colonialist myth, widespread throughout Europe, of the Near East as an exotic, opulent realm that contrasted with the dour reality of commonplace life in the North. This myth was perpetuated by artists like Eugene Delacroix who portrayed a sensual fantasy that fired the imagination without reminding anyone of the harsh realities of life under the thumb of European domination.

Berenice Abbott. (1928). Portrait of James Joyce. Photograph.   Eugène Delacroix. (1849). Women of Algiers in Their Apartment. Oil on canvas.

This fever dream of exotic splendor fuses with the adolescent passions raging through the young hero’s blood. Joyce evokes the magic of teenage love, its dizzying blend of elusive possibilities. His treatment is tender enough, but the narrative outcome is heartbreak.

James Joyce. (1904). “Araby”

North Richmond Street, being blind, was a quiet street except at the hour when the Christian Brothers’ School set the boys free. An uninhabited house of two stories stood at the blind end, detached from its neighbors in a square ground. The other houses of the street, conscious of decent lives within them, gazed at one another with brown imperturbable faces.

The former tenant of our house, a priest, had died in the back drawing-room. Air, musty from having been long enclosed, hung in all the rooms, and the waste room behind the kitchen was littered with old useless papers. Among these I found a few paper-covered books,[1] the pages of which were curled and damp: The Abbot, by Walter Scott, The Devout Communicant and The Memoirs of Vidocq. I liked the last best because its leaves were yellow. The wild garden behind the house contained a central apple-tree and a few straggling bushes under one of which I found the late tenant’s rusty bicycle-pump. He had been a very charitable priest; in his will he had left all his money to institutions and the furniture of his house to his sister.

When the short days of winter came dusk fell before we had well eaten our dinners. When we met in the street the houses had grown somber. The space of sky above us was the color of ever-changing violet and towards it the lamps of the street lifted their feeble lanterns. The cold air stung us and we played till our bodies glowed. Our shouts echoed in the silent street. The career of our play brought us through the dark muddy lanes behind the houses where we ran the gauntlet of the rough tribes from the cottages, to the back doors of the dark dripping gardens where odors arose from the ashpits, to the dark odorous stables where a coachman smoothed and combed the horse or shook music from the buckled harness.

When we returned to the street light from the kitchen windows had filled the areas. If my uncle was seen turning the corner we hid in the shadow until we had seen him safely housed. Or if Mangan’s[2] sister came out on the doorstep to call her brother in to his tea we watched her from our shadow peer up and down the street. We waited to see whether she would remain or go in and, if she remained, we left our shadow and walked up to Mangan’s steps resignedly. She was waiting for us, her figure defined by the light from the half-opened door. Her brother always teased her before he obeyed and I stood by the railings looking at her. Her dress swung as she moved her body and the soft rope of her hair tossed from side to side.

Every morning I lay on the floor in the front parlor watching her door. The blind was pulled down to within an inch of the sash so that I could not be seen. When she came out on the doorstep my heart leaped. I ran to the hall, seized my books and followed her. I kept her brown figure always in my eye and, when we came near the point at which our ways diverged, I quickened my pace and passed her. This happened morning after morning. I had never spoken to her, except for a few casual words, and yet her name was like a summons to all my foolish blood.


[1] The listed books are those of a former resident, but would lodge in a literary lad’s mind: romance (Walter Scott, author of fictional romances),  a devotional text reflecting a strict Catholic education, and adventure (memoirs of Eugène François Vidocq, a pioneering French criminologist)

[2] Mangan’s Sister: a name invoking James Clarence Mangan, an Irish Orientalist about whom Joyce wrote articles in 1902 and 1907 (Ehrlich, 1998, p. 309).

Narrative Point of view

OK, let’s click the Pause button in our tale and consider what we have just experienced from a structural perspective. We have been exploring story//telling without looking closely at its dimensions:

Narrative: a telling of a story using some medium: prose, poetry, cinema, painting, etc.

Narration: the “voice” which conveys a story to its audience: a dictating voice, a cinematic camera, a dramatic painting, etc.

Story: a connected series of events and actions that play out in a world projected by a narration

Stories are always narrated from a point of view. Go back and re-read those opening paragraphs in our story. What do you notice about the perspective from which we experience the events?

  • Whose voice is talking?
  • What relationship does this voice have to the characters and events?
  • How do we see the events?

In our tale, the opening sentences use words like we and us. This narrating voice links our point of view with the lad, the “I” who enacts the bulk of the actions. We experience story events through the narrator’s perspective.

Narrator: a narrative voice telling a story from a point of view

1st Person Narration: narration in which the narrator’s voice is attributed to a character within the story, an observer, sometimes a significant actor

Now, when we say viewpoint, we often speak loosely. But look again at that 4th paragraph: “Every morning I lay on the floor in the front parlor watching her door.” The character looks through a window at Mangan’s sister. The narrating voice channels that perception through memory and shares it in the text. As readers, we quite literally see the image of the event. This technique is called …

Camera-eye narrative: narrative that itemizes image details to project a structured visual scene from a defined vantage point

Time to hit the Play button and return to the story.

Her image accompanied me even in places the most hostile to romance. On Saturday evenings when my aunt went marketing I had to go to carry some of the parcels. We walked through the flaring streets, jostled by drunken men and bargaining women, amid the curses of laborers, the shrill litanies of shop-boys who stood on guard by the barrels of pigs’ cheeks, the nasal chanting of street-singers, who sang a come-all-you[3] about O’Donovan Rossa, or a ballad about the troubles in our native land. These noises converged in a single sensation of life for me: I imagined that I bore my chalice[4] safely through a throng of foes. Her name sprang to my lips at moments in strange prayers and praises which I myself did not understand. My eyes were often full of tears (I could not tell why) and at times a flood from my heart seemed to pour itself out into my bosom. I thought little of the future. I did not know whether I would ever speak to her or not or, if I spoke to her, how I could tell her of my confused adoration. But my body was like a harp and her words and gestures were like fingers running upon the wires.

One evening I went into the back drawing-room in which the priest had died. It was a dark rainy evening and there was no sound in the house. Through one of the broken panes I heard the rain impinge upon the earth, the fine incessant needles of water playing in the sodden beds. Some distant lamp or lighted window gleamed below me. I was thankful that I could see so little. All my senses seemed to desire to veil themselves and, feeling that I was about to slip from them, I pressed the palms of my hands together until they trembled, murmuring: “O love! O love!” many times.


[3] Come-all-you: a genre of folk song known for the opening line, Come all you people …

[4] Bore my chalice: a reference to the romantic myths of King Arthur and his virtuous knights who sought the Holy Grail, an artifact thought to be imbued with spiritual treasure

OK, Pause again. “‘O love! O love!’ many times.” How do we assess the lad’s ardor? Anyone over the age of, say, 25 will smile with a gentle, patronizing condescension. These exclamations tremble with the poignancy of adolescence. Fourteen-year-olds in love drift down a river of rapture that swallows up the world. As we age, we look back with fond pity at those adolescent chimeras and fantasies.

So the text invites us to read the lad’s passions with humorous judgment. But whose point of view does this reflect? Not the lad to whom nothing in the world matters other than Mangan’s sister. This “Ï” is the same person, but grown older, more experienced, more sadly disillusioned by life. The gently mocking tone invites us to compare the lad’s illusions with what we know of life.

First person narrative generally works this way. It remembers story events and applies the benefits of hindsight. The results are often ironic:

Irony: an often wryly humorous, indirect mode of communication that asks the reader to compare what is said with some known or signified reference.

This 1st person narrator remembers his love-struck youth with brooding irony. The effect illustrates the dimension of narrative point of view that leads to Signification. OK, x, y, and z occur in a story. But what do they mean? How shall we assess them? Do we recognize a Theme? Narrative point of view always shapes our assessments and interpretations. We will explore a variety of narrative strategies for doing it.

Let’s hit the Play button so we can see how this adolescent fantasy ends, earning the irony.

Learning Objectives

At last she spoke to me. When she addressed the first words to me I was so confused that I did not know what to answer. She asked me was I going to Araby. I forgot whether I answered yes or no. It would be a splendid bazaar, she said; she would love to go.

“And why can’t you?” I asked.

While she spoke she turned a silver bracelet round and round her wrist. She could not go, she said, because there would be a retreat that week in her convent. Her brother and two other boys were fighting for their caps and I was alone at the railings. She held one of the spikes, bowing her head towards me. The light from the lamp opposite our door caught the white curve of her neck, lit up her hair that rested there and, falling, lit up the hand upon the railing. It fell over one side of her dress and caught the white border of a petticoat, just visible as she stood at ease.

“It’s well for you,” she said.

“If I go,” I said, “I will bring you something.”

What innumerable follies laid waste my waking and sleeping thoughts after that evening! I wished to annihilate the tedious intervening days. I chafed against the work of school. At night in my bedroom and by day in the classroom her image came between me and the page I strove to read. The syllables of the word Araby were called to me through the silence in which my soul luxuriated and cast an Eastern enchantment over me. I asked for leave to go to the bazaar on Saturday night. My aunt was surprised and hoped it was not a Freemason affair. I answered few questions in class. I watched my master’s face pass from amiability to sternness; he hoped I was not beginning to idle. I could not call my wandering thoughts together. I had hardly any patience with the serious work of life which, now that it stood between me and my desire, seemed to me child’s play, ugly monotonous child’s play.

On Saturday morning I reminded my uncle that I wished to go to the bazaar in the evening. He was fussing at the hallstand, looking for the hat-brush, and answered me curtly:

“Yes, boy, I know.”

As he was in the hall I could not go into the front parlor and lie at the window. I left the house in bad humor and walked slowly towards the school. The air was pitilessly raw and already my heart misgave me.

When I came home to dinner my uncle had not yet been home. Still it was early. I sat staring at the clock for some time and, when its ticking began to irritate me, I left the room. I mounted the staircase and gained the upper part of the house. The high cold empty gloomy rooms liberated me and I went from room to room singing. From the front window I saw my companions playing below in the street. Their cries reached me weakened and indistinct and, leaning my forehead against the cool glass, I looked over at the dark house where she lived. I may have stood there for an hour, seeing nothing but the brown-clad figure cast by my imagination, touched discreetly by the lamplight at the curved neck, at the hand upon the railings and at the border below the dress.

When I came downstairs again I found Mrs. Mercer sitting at the fire. She was an old garrulous woman, a pawnbroker’s widow, who collected used stamps for some pious purpose. I had to endure the gossip of the tea-table. The meal was prolonged beyond an hour and still my uncle did not come. Mrs. Mercer stood up to go: she was sorry she couldn’t wait any longer, but it was after eight o’clock and she did not like to be out late as the night air was bad for her. When she had gone I began to walk up and down the room, clenching my fists. My aunt said:

“I’m afraid you may put off your bazaar for this night of Our Lord.”

At nine o’clock I heard my uncle’s latchkey in the hall door. I heard him talking to himself and heard the hallstand rocking when it had received the weight of his overcoat. I could interpret these signs. When he was midway through his dinner I asked him to give me the money to go to the bazaar. He had forgotten.

“The people are in bed and after their first sleep now,” he said.

I did not smile. My aunt said to him energetically: “Can’t you give him the money and let him go? You’ve kept him late enough as it is.”

My uncle said he was very sorry he had forgotten. He said he believed in the old saying: “All work and no play makes Jack a dull boy.” He asked me where I was going and, when I had told him a second time he asked me did I know The Arab’s Farewell to his Steed.[5] When I left the kitchen he was about to recite the opening lines of the piece to my aunt.

I held a florin tightly in my hand as I strode down Buckingham Street towards the station. The sight of the streets thronged with buyers and glaring with gas recalled to me the purpose of my journey. I took my seat in a third-class carriage of a deserted train. After an intolerable delay the train moved out of the station slowly. It crept onward among ruinous houses and over the twinkling river. At Westland Row Station a crowd of people pressed to the carriage doors; but the porters moved them back, saying that it was a special train for the bazaar. I remained alone in the bare carriage. In a few minutes the train drew up beside an improvised wooden platform. I passed out on to the road and saw by the lighted dial of a clock that it was ten minutes to ten. In front of me was a large building which displayed the magical name.

I could not find any sixpenny entrance and, fearing that the bazaar would be closed, I passed in quickly through a turnstile, handing a shilling to a weary-looking man. I found myself in a big hall girdled at half its height by a gallery. Nearly all the stalls were closed and the greater part of the hall was in darkness. I recognized a silence like that which pervades a church after a service. I walked into the center of the bazaar timidly. A few people were gathered about the stalls which were still open. Before a curtain, over which the words Café Chantant[6] were written in colored lamps, two men were counting money on a salver. I listened to the fall of the coins.

Remembering with difficulty why I had come I went over to one of the stalls and examined porcelain vases and flowered tea-sets. At the door of the stall a young lady was talking and laughing with two young gentlemen. I remarked their English accents[7] and listened vaguely to their conversation.

“O, I never said such a thing!”

“O, but you did!”

“O, but I didn’t!”

“Didn’t she say that?”

“Yes. I heard her.”

“O, there’s a … fib!”

Observing me the young lady came over and asked me did I wish to buy anything. The tone of her voice was not encouraging; she seemed to have spoken to me out of a sense of duty. I looked humbly at the great jars that stood like eastern guards at either side of the dark entrance to the stall and murmured:

“No, thank you.”

The young lady changed the position of one of the vases and went back to the two young men. They began to talk of the same subject. Once or twice the young lady glanced at me over her shoulder.

I lingered before her stall, though I knew my stay was useless, to make my interest in her wares seem the more real. Then I turned away slowly and walked down the middle of the bazaar. I allowed the two pennies to fall against the sixpence in my pocket. I heard a voice call from one end of the gallery that the light was out. The upper part of the hall was now completely dark.

Gazing up into the darkness I saw myself as a creature driven and derided by vanity; and my eyes burned with anguish and anger.


[5] The Arab’s Farewell to his Steed: a popular 19th Century ballad composed by the Irish poet Caroline Elizabeth Sarah Norton.

[6] Café Chantant: in French, Enchanted Café.

[7] English accents: a reference to the centuries of conflict between the Irish and the English, who had gained control of Ireland in the 16th Century.

So “Araby” ends: the young man revealed “as a creature driven and derided by vanity.” James Joyce used the term Epiphany to refer to a moment in a narrative in which “the whatness,” the true nature of a person or action blazes forth in a radiant revelation (Hendry, 1946, p. 450). From the Catholic calendar, Joyce appropriates Epiphany, the feast day celebrating the revelation of Jesus Christ’s spiritual authority to the Magi (Matthew 1.1-12). “Araby” ends with a disillusioning discovery made by the hero and shared by its readers: life will never match the magical dreams of adolescence.

So, what do you think? How does Joyce’s portrait of young love match your memory? Do your life experiences support that bitter, final epiphany? Looking back over Chapters 3 and 4, what do we learn from the arts’ visions of love?

Vital Questions

Context

With Joyce, the question of context always has two distinct dimensions. On the one hand, his stories are always set in specific times and places in Dublin. Living in exile in Trieste or Paris, he would write letters back to his brother, Stanislaus, checking on details of a shop or a street corner. Scholars have tracked thousands of precise details to Dublin geography and history. Each year on June 16th, fans of Ulysses meet in Dublin to tour the precise locations in which Stephen Dedalus and Leopold Bloom played out the events of the novel, all set on the same date in 1904. No novelist in history had a more precise sense of context.

On the other hand, Joyce wrote with a powerful sense of the connectedness of human life in all times and places. His novel Finnegans Wake is set firmly in Dublin, but its action forms a cycle of archetypal events which, he believed, repeated themselves again and again throughout history. Each character is an amalgam of similar characters who recur generation after generation. The time frame continually shifts from prehistory to the time of Viking invasions, to the present day, and everywhere in between. No novelist ever had a more all-encompassing sense of the universal context of his tale.

Context can be a tricky thing.

Content

As you can imagine after the last few paragraphs, the content of a Joyce tale can be bewildering. Fortunately, the stories in Dubliners are more straightforward. “Araby” tells a fairly simple tale of a young lad frustrated in love. However, we should notice that the narrative content also signifies a thematic revelation that Joyce cared enough about to label an epiphany. The story is driven by a gentle but brooding irony steeped in disillusionment. As we read a tale we need to A) follow the story and B) intuit its thematic implications.

Form

“Araby” offers a great case study in narrative point of view. The 1st Person narrating voice shares actual visual experiences through camera-eye description. It also relates its tale in a richly ironic fusion of the viewpoints of youth and age.

What do you think? Can you relate to the lad’s love fever? To the disillusionment of his experience?  How did you experience love when you were young?

References

Abbott, Berenice. (1928). Portrait of James Joyce. [Photograph]. Northampton, MA: Smith College Museum of Art. Jstor https://www.jstor.org/stable/community.10595469

Delacroix, E. (1849). Women of Algiers in Their Apartment [Painting].  Montpellier, France: Musée Fabre. Jstor https://www.jstor.org/stable/community.13901660

Ehrlich, H. (Winter-Spring 1998). “Araby” in Context: The “Splendid Bazaar,” Irish Orientalism, and James Clarence Mangan. James Joyce Quarterly, 35(2/3), 309-331.

Hendry, I. (1946). Joyce’s Epiphanies. The Sewanee Review, 54(3), 449-467.

Joyce, James. (1914). “Araby.” In Dubliners. London: Grant Richards. Project Gutenberg https://www.gutenberg.org/ebooks/2814.

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