総合政策 第15巻第 2 号（2014）pp. 147-159 View metadata, citation and similar papers at core.ac.uk Journal of Policy Studies brought to you by CORE
Awareness of Asianess of Irishness: Joyce among Irish Orientalists
Eishiro Ito＊
Abstract This paper aims to explore how Irish Orientalism infl uenced James Joyce and his contempo- raries. M. Mansoor mentions in The Story of Irish Orientalism that Irish Orientalists“contributed so much to the administration and maintenance of the Commonwealth”（13）. Joyce claimed that the Irish language, unlike English,“is oriental in origin, and has been identifi ed by many philologists with the ancient language of the Phoenicians”（CW 156）. He also noted that many Irish men have greatly contributed to English art and thought by translating and introducing some Oriental masterpieces（CW 171）. Why have many Irish people been interested in Oriental studies? Young Joyce was known to have been infl uenced by Irish Orientalists like James Clarence Mangan, George Russell and W. B. Yeats and learned Theosophy and Oriental studies in Dublin. Irish Orientalists in Joyce’s time were often the nationalists who needed to diff erentiate Irish culture from Anglicized culture. Orientalism in Ireland had developed with a strong connection with their nationalism against the British Empire. One exception is Lafcadio Hearn, a Greek- Irish, who married a Japanese wife and wrote many articles about Japan. Oriental studies focusing on Joyce can prove that the cultural exchanges between East and West have been carried out interactively.
Key words James Joyce, James Clarence Mangan, George Russell, W. B. Yeats, Lafcadio Hearn
Introduction claimed in the same essay that the Irish lan- This paper aims to discuss how Irish guage, unlike English,“is oriental in origin, and Orientalism impacted upon James Joyce and has been identifi ed by many philologists with his contemporaries. Joyce noted in the essay the ancient language of the Phoenicians”（CW “Ireland, Island of Saints and Sages” that his 156）. Then, several questions arise : Why have fellow Irish men translated some Oriental many Irish men been fascinated with Oriental masterpieces such as Edward FitzGerald’s the studies? Why have numerous Irish people been Rubaiyat of the Persian poet Omar Khayyam, seeking for possible connections with Asia? and Richard Francis Burton’s Arabian Nights It seems to have been connected with their （CW 171）. M. Mansoor mentions in The Story colonial situation under the British control over of Irish Orientalism that Irish Orientalists 800 years. “contributed so much to the administration and Young Joyce was also known to have been maintenance of the Commonwealth”（13）. As aff ected by Irish Orientalists, like James Clar- Irish thinkers had believed for centuries, Joyce ence Mangan, George Russell and William But-
＊ Liberal Arts Center Education and Research, Iwate Prefectural University
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ler Yeats, and learned Theosophy and Oriental West Asia and once dominated in Central and studies in Dublin during the Fin de siècle. This Western Europe before the Roman Empire. In study will reconsider how Joyce and his writ- such a patriotic atmosphere, they had to over- ings were aff ected by those Irish writers and emphasize that their dubious Asian roots were Lafcadio Hearn in the context of Orientalism at diff erent from the Anglo-Saxon sources. Thus, that time. Celticism and Orientalism developed in the same period, encouraged by similar concerns Ⅰ． Irish Nationalism and Irish and even advanced by the very same scholars Orientalism and writers including W. B. Yeats（Lennon xxi）. As Joseph Lennon argues, until the The most famous examples are Yeast’s Celtic eighteenth century the Irish were rarely seen “Noh” dramas based upon revived Cuchulain as Celts : it was widely understood then that stories and traditional Japanese plays（Lennon Ireland shared a linguistic and cultural heritage xxi）. Employing Oriental elements some Irish with Scotland, Wales, Cornwall, the Isle of Man writers could create their originalities in their and Brittany（9）. Lennon notes that European works free from traditional English and Euro- scholars long understood the ancient Celts to pean cultural values. be Scythian, and a Celtic heritage confirmed In some sense, Jewish people have been Ireland’s ancient Scythian barbarity for many located on the border between the Orient and Anglocentric authors（9）. Lennon also mentions the Occident since the ancient times because that to Rome before the fi fth century, Ireland their religion or Hebraism happened to create largely seemed a country without culture or Christianity, which is supposed to be one of the history（14）. two fundamental elements of Europe as well as Since the Norman invasion of Ireland in Hellenism, and because they had been perse- 1169, Ireland had been ruled by England, later cuted by Christians. On the other hand, Celti- by the British Empire until 1922. English cul- cism can be regarded as a hidden fundamental ture and language had been gradually dominant element of Europe. It is signifi cant that Joyce over the whole Ireland and painted out its Celt- employed a non-Jewish Jew couple Leopold and icness/Gaelicness and Viking infl uence with the Molly Bloom as the main characters of Ulysses. color of Anglo-Saxonism as the English did in For Joyce describing the Jewish persons was the Great Britain Island. Naturally, Irish people one step to Orientalism. Orientalism was not a gradually lost their linguistic and cultural identi- main concern for Joyce, but it was signifi cant to ties as their ethnic relatives in the British Isles insert some non-European elements to describe did under the Anglo-Saxon rule. For centuries Dublin as a universal city with some non- Irish patriots had struggled to regain their European aspects :“For myself, I always write cultural and linguistic independence from Eng- about Dublin, because if I can get to the heart land, or later the British Empire. They needed of Dublin I can get to the heart of all the cities some strong ethnic uniqueness free from the of the world. In the particular is contained the Anglo-Saxon culture and language, and to be universal”（Power 65）. Orientalism was needed reassured that their Celtic roots were, as some for Joyce to describe Dublin universally. researchers had insisted, originally derived from
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Ⅱ． Joyce and Irish Orientalists I: works very well :“Mangan has been a stranger Mangan and AE in his country, a rare and unsympathetic fi gure James Clarence Mangan（1803-1849） and in the streets, where he is seen going forward Joyce’s Admiration : alone like one who does penance for some an- Like Joyce, James Clarence Mangan was cient sin”（CW 76）. He never admired Mangan’s educated at a Jesuit school where he learned prose works : “Many of his essays are pretty Latin, Spanish, French and Italian. The Jesuits fooling when read once”（CW 78）. In general, must be rubric for their missionary activities he thought Mangan’s works “show no order to India and the East Asia since the days of St. and sometimes very little thought,” although he Francis Xavier as Joyce described in the retreat felt “some fi erce energy beneath the banter” scene of A Portrait of the Artist as a Young Man （CW 78）. Why did Joyce write about Mangan? （P 110-14）. In October 1905 in Trieste, Joyce It is probably because Joyce admired some of finished a short story “Araby,” featuring a Mangan’s poems for his exotic romanticism with bazaar“Araby: a Grand Oriental Fête” actually some Oriental flavors, although, as Joyce ex- held in Dublin between 14-19 May 1894. Joyce plained, those writings on Mangan“have been purposely used Mangan’s name as a friend of scrupulous in holding the balance between the the boy narrator.1） ―“Araby” is an important drunkard and the opium-eater, and have sought novel in which Joyce featured Orientalism for to discover whether learning or imposture lies the first time. Mangan’s sister, whose name behind such phrases as ‘from the Ottoman’ or is unnarrated, unintentionally gave a quest to ‘from the Coptic’”（CW 76）. the boy-narrator who indulged in the mood of In the 1902 essay Joyce quoted the fi rst/ typical Orientalism and tried to buy“something” last two lines（refrain） from “TO MIHRI : BY for Mangan’s sister in the bazaar（D 32）. Joyce RAHIKI, NATIVE OF CONSTANTINOPLE seemed to imply in the novel that the name OB. 1538”: Mangan is strongly connected to Orientalism. My starlight, my moonlight, my midnight, my noonlight, Joyce wrote two biographical essays on Unveil not, unveil not! or millions must pine. James Clarence Mangan in 1902 and 1907. Ah, didst thou lay bare Those dark tresses of thine. What Joyce intensifi ed in the two essays are not Even night would seem bright Orientalism but how Mangan’s works had been To the hue of thy hair, which is black as despair. My starlight, my moonlight, my midnight, my noonlight, underestimated in Ireland, although Joyce’s Unveil not, unveil not! or millions must pine. argument seems a little exaggerated because Ah, didst thou disclose Those bright features of thine. Mangan had already gained some admiration The Red Vale would look pale from Yeats and Lionel Johnson in the 1890s By thy cheek which so glows that it shames the rich rose. My starlight, my moonlight, my midnight, my noonlight. according to Fargnoli and Gillespie（A-Z 115）. Unveil not, unveil not! or millions must pine. In the 1902 article Joyce seems to have in- Ah, didst thou lay bare That white bosom of thine. sisted that he“fi rst introduced” Mangan to the The bright sun would grow dim Irish people with a fair evaluation in spite of the Nigh a rival so rare and so radiantly fair. My starlight, my moonlight, my midnight, my noonlight. fact that several volumes of Mangan’s works Unveil not, unveil not!（P38-44 7） had been edited and published by that time. Joyce did not recognize Irishness in Mangan’s According to the Notes of the Irish Academic
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Press edition, the original has not been found the orient that the poet recreated in his fl aming yet : “Hammer-Purgstall prints two ghazels by dream”（CW 183）. When Joyce insisted that Rahiki, neither of which looks like Mangan’s “The most famous of Mangan’s poems, those in poem in the slightest”（P38-44 364）. This poem which he sings hymns of praise to his country's and those which follow it are introduced thus : fallen glory under a veil of mysticism”（CW 184）, he justifi ed his future method he used for Turkish poetry abounds in short pieces, intended for Ulysses and Finnegans Wake, both of which are epigrams, and chiefly complimentary of beauty. We give a few samples, though their wit may not, we admit, full of Oriental and mystic elements. be readily understood or sympathised with. The apos- Mangan’s major works, “Literae Orien- trophised maiden, for example, is sometimes entreated to veil and sometimes to unveil ; to veil lest the world tales”（1837-1846）, 120 “parodic translations” should be dazzled, and again to unveil that it may not be （Lennon’s term, 160） from Persian, Turkish left altogether too dark.（P38-44 364）. and Arabic poets, are very tenuous because the Here an Oriental motif is used eff ectively with original sources of the texts are still mysterious. some wordplays like“noonlight,” which at least Many scholars have argued that Mangan prob- were fascinating enough to attract Joyce. ably could not read those Oriental languages In the 1907 article “James Clarence very well（Kilroy 33）.2） However, his Oriental Mangan”（1907） Joyce’s tone became so severe translations and poems featuring some Oriental and he asserted that “if he finally emerges elements inspired both Irish nationalists and into the posthumous glory to which he has a Orientalists : Mangan greatly influenced The right, it will not be by the help of any of his Irish Literary Revival as well as Samuel Fergu- countrymen”（CW 179） because “the Irish son and Standish James O’Grady. lament that such poetic talent was found joined in him to such licence, and they are naively George Russell（AE）（1867-1935） and Theosophy: surprised to fi nd evidence of the poetic faculty George Russell, known as his pseudonym in a man whose vices were exotic and whose AE（Æ or A.E. ; the fi rst two letters from the patriotism was not very ardent”（CW 180）. He Latin word aeon, meaning“age” or“lifetime”） mentioned that Mangan worked as an assistant was born in Lurgan, County Armagh where of the great library of Trinity College Dublin, he spent most of the childhood until his family where he passed his days in study and became moved to Dublin at the age of eleven. He was a competent linguist : “... and it appears that educated at the Metropolitan School of Art he had some knowledge of oriental languages, where he met his lifelong friend, W. B. Yeats. probably some Sanskrit and Arabic”（CW 178）. AE was the editor of the Irish Homestead from After all, Joyce admired Mangan not as a great 1905-1923. poet but a man of “learning many lands” One midnight early in August 1902, Joyce （CW 181）:“He knows twenty languages, more waited on AE’s doorstep : “they discussed or less, and sometimes makes a liberal show Theosophy, which Joyce considered a refuge for of them, and has read in many literatures” renegade Protestants but found intellectually （CW 181-82）. East and West meet in Mangan’s interesting” as L. A. G. Strong reports in“‘AE’ personality（CW 182）, and it“is a wild world, a ‒a Practical Mystic”（427-28）. “Theosophy” world of night in the orient”（CW 183）“and all especially in the early stage of the society, is a
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body of religious doctrine strongly influenced es. He reportedly wrote 70 to 90 plays but only by the “Esoteric Buddhism,” or pre-Vedic seven plays are extant to the present. On the Brahmanism. AE observed that Joyce had other hand, Joyce used a Hindu term “maha- an exceptional talent for prose but Joyce’s manvantara”（meaning a period of time equal to brother Stanislaus spitefully disliked AE for the lifespan of Brahma, or 311,040,000,000,000 his jealousy（Summerfi eld 109）. In 1904, Joyce years） to fi nish the poem : showed some parts of his novel Stephen Hero to AE, who admired them and suggested Joyce Nor make my soul with theirs as one Till the Mahamanvantara be done : to write a 1800-word “simple, rural?, livemak- And though they spurn me from their door ing?, pathos?” story for H. F. Norman’s Irish My soul shall spurn them evermore（PSW 99） Homestead : his proposal came to fruition when Joyce wrote some stories which were later col- He wrote to AE who probably sent him £1 lected in Dubliners（Summerfi eld 109 ; LettersⅡ, （JJⅡ 178）. Later, Stephen Dedalus monologues : 43）. As the editor of the Irish Homestead, he “A.E.I.O.U.” [AE, I owe you]（U 9.213）. AE is published “The Sisters,” “Eveline” and “After described as“a wooly-minded mystic” in Ulysses, the Race,” although he declined “Clay”（A-Z but expressed a certain remorse for his ungen- 194）. However, AE felt annoyed to know that erous thoughts since the older man had lent Joyce went back to the Continent with a young money to Joyce when he really needed it（Sum- woman named Nora Barnacle, but thought that merfi eld 109）. In addition, Joyce’s Orientalism Joyce might be steady with her getting a teach- greatly “owed” to AE and the Dublin Lodge ing job in Europe（Summerfi eld 109）. of the Theosophical Society where AE and In early August 1904, Joyce wrote a satirical John Eglinton, who both appear in“Scylla and poem “The Holy Office” in which he, named Charybdis,” were associated for a time. himself as “Katharsis-Purgative” in the poem, In A Portrait of the Artist as a Young Man, criticized the circle of The Irish Literary Renais- Stephen Dedalus hears his fellow students’ sance involving AE and Yeats, especially their mocking cry,“We want no budding Buddhists” narrow-mindedness, which made the members, （P 246）. The “budding Buddhists” suggests especially AE very furious, but later recognized Theosophists in this context : the cry expresses Joyce who liked to be independent from the the people’s contempt for Theosophy and the group. AE seems to be satirized in the follow- occult fascinated many Irish writers including ing lines : AE, W. B. Yeats, etc. Theosophical doctrine partly originated from Buddhist teaching : An- Or him who once when snug abed nie Besant explains that“Buddhi is the faculty Saw Jesus Christ without his head And tried so hard to win for us above the ratiocinating mind, and is the Pure The long-lost works of Eschylus（PSW 98） Reason exercising the discriminative faculty of intuition, or spiritual discernment”（DSTT Eschylus [Aeschylus] was, widely known as 29）. In Ulysses there are several allusions to the father of tragedies, one of the three ancient Mme Blavatsky and to her book Isis Unveiled : Greek tragedians whose plays can still be read U 3.41-42, 7.784, 9.65-66&279, 15.2268-69. In or performed, as well as Sophocles and Euripid- addition, AE and John Eglinton, who appear in
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“Scylla and Charybdis,” were at one time affi li- the Noh play, died suddenly of a heart attack ated with the Dublin Lodge of the Theosophical at the age of fi fty-fi ve in London, and that his Society. Lecturing his unique biographical widow asked Ezra Pound, secretary of Yeats theory on Shakespeare, Stephen monologues then, to edit and publish Fenollosa’s unpub- Theosophy. lished manuscripts about the Noh play and the Chinese poetry.4） Dunlop, Judge, the noblest Roman of them all, A. E., Pound eagerly encouraged Yeats to read Arval, the Name Ineff able, in heaven hight : K. H., their master, whose identity is no secret to adepts. Brothers of Fenollosa’s writings concerning about his new the great white lodge always watching to see if they can discovery of the precious Asian art. W. B. help. The Christ with the bridesister, moisture of light, born of an ensouled virgin, repentant sophia, departed to Yeats became gradually interested in the Noh the plane of buddhi. The life esoteric is not for ordinary play through his two Japanese friends, Yonejiro person. O. P. must work off bad karma fi rst. Mrs Cooper Oakley once glimpsed our very illustrious sister H. P. B.’ Noguchi（野口米次郎, 1875-1947） and Michio Ito s elemental.（U 9.65-71） （伊藤道郎 , 1892-1961）, who stayed in London in the 1910s. Here Stephen derides the relationship between Born in Tsushima, Aichi, Yonejiro Noguchi AE, Theosophy and Buddhism.3） was an infl uential writer of poetry, fi ction and Later AE evaluated Ulysses : literary criticism in both English and Japanese. In particular, some of his English poems are col- I think with horror of that famous book, ‘Ulysses,’ which lected in several anthologies of Imagism. Stay- is the ultimate boundary of realism, but I also think of it with respect. If Joyce would write a Purgatorio and ing for a decade in America, or San Francisco, a Paradiso to the Inferno which is his ‘Ulysses,’ there Chicago and New York until 1904, Noguchi would be one of the greatest works in literature.（The New York Times, 7 February 1928, p. 12） sailed to London where he had connection with numerous leading literary figures including AE purposely used the terms “Purgatorio,” Yeats, George Bernard Shaw, Thomas Hardy, “Paradiso” and“Inferno,” remembering Joyce’s and Arthur Symmons who met 20-year-old self-proclaimed term “Katharsis-Purgative” of Joyce, who accompanied Yeats, only one month “The Holy Office.” It seems that AE highly after he saw 28-year-old Noguchi in 1903. evaluated Joyce’s works in general from the Symmons highly evaluated Noguchi’s 16-page time they met in 1902 in spite of Joyce’s oc- poetry collection From the Eastern Sea（1903）, casional cynical attitude towards him. pointing out Noguchi’s lack of the essence of English poetry but fi nding some fascination in Ⅲ． Joyce and Irish Orientalists II: his poetry, and wrote a review for him（Wada Yeats and Hearn 226）. In spite of his poor English profi ciency, William Butler Yeats（1865-1939）, Noguchi’s exotic poems attracted many people two Japanese men and the Noh play: including Yeats for its Oriental, or Japanese fl a- Before knowing the Noh play, W. B. Yeats vors. Noguchi’s incomplete English usage and had composed eleven plays and rewrote several ignorance of English culture were considered as of them. For Yeats, it might be destiny that his originality and creativity. In other words, a Catalan American scholar Ernest Francisco he obtained a literary fame because he wrote Fenollosa（1853-1908）, student and translator of “Japanese poems” in English. It was actually
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Noguchi that fi rst introduced the Noh play to a real Noh play, but they struggled to learn Yeats around 1907 as indicated in Noguchi’s something new to them from the traditional article “Mr. Yeats and the No”（The Japan Japanese play to apply it to their Modernist Times, 3 Nov. 1907）. The Russo-Japanese War works. （1904-1905） brought Noguchi a great demand In April 1916 when brave Irish men took up for his writings about Japanese culture and a arms for independence from the British Empire, great success in the West. In 1913, he made W. B. Yeats wrote an introduction to Certain the second visit to England and was invited by Noble Plays of Japan by Fenollosa and Pound : the poet laureate, Robert Bridges to Magdalen He wrote that“with the help of Japanese plays ... College, Oxford to lecture on Basho Matsuo and I have invented a form of drama, distinguished, haiku. In March 1918, Noguchi’s fi rst and last indirect and, symbolic, and having no need of essay on Joyce titled“A Portrait of the Artist” mob or press to pay its way ‒ an aristocratic （「一画家の肖像」） appeared in Gakuto（『学鎧』）, form.” It was printed in 350 copies and pub- which was the fi rst introduction of Joyce, and A lished near Dublin by William’s sister Elizabeth Portrait of the Artist as a Young Man to Japan, Corbet Yeats as the Cuala Press edition in the citing the reviews of H. G. Wells and James year of the Easter Rebellion. For Yeats, the Huneker. Strange to say, Noguchi did not show Noh play was an Eastern rising from the land any particular interest in Joyce’s later works. of the rising sun. Ezra Pound worked as a sec- In 1916, Noguchi contributed an article “A retary of Yeats between 1913-1914 when he be- Japanese Poet on W. B. Yeats” to Bookman, 43 gan to contact Joyce. Joyce was very interested （June 1916）, in which he told about a meeting in the theatre when he was young. It is not and discussion with Yeats on Japanese subjects. surprising that Joyce was concerned about the Michio Ito, born in Tokyo in 1892, was a Noh play. When Joyce frequently corresponded dancer and choreographer. Ito studied dance with Pound and Yeats, he struggled to write his at Emile Jaques-Dalcroze’s school in the suburb only play Exiles, which was deeply infl uenced of Dresden. At the beginning of World War I, by Henrik Ibsen’s A Doll’s House. In his letters Ito moved to London and lived there until 1916. to Joyce between 1914-1916, Ezra Pound often Although Ito had never trained as a Noh actor/ mentioned his joint work with Fenollosa to dancer, he played the role of the Hawk woman introduce the Noh play to the West, although （the Guardian of the Well） at the premiere of Joyce did not seem to show any particular Yeats’ symbolic masque At the Hawk’s Well interest in their work at that time.6） The names （early April 1916）, which is full of the Noh of both Fenollosa and Ito were alluded to in the elements.5） In the play, the Hawk woman corre- last chapter of Finnegans Wake in which the sponds with“shite”（primary actor） and the Old Japanese St. Patrick and the Chinese Archdruid Man waiting for fi fty years for the water of im- discussed color and colonialism（FW 611）. mortality to fl ow can be considered as“waki” （subordinate actor/primary spectator）. The Lafcadio Hearn（1850-1904） and Japan: eff ect of the play largely depends on the skill Patrick Lafcadio Hearn was a Greek-Irish of the dancer, different from traditional Irish writer/journalist. He was also known as his dramas. Both Pound and Yeats had never seen Japanese name Yakumo Koizumi（小泉八雲）after
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marrying a Japanese woman Setsu Koizumi（小 in 1854, Rosa soon developed a mental illness 泉 セ ツ, 1868-1932） and became a naturalized while she was pregnant. She went back to her Japanese citizen. He did not use his first native land and gave birth to Lafcadio’s brother name Patrick for his writing credit reportedly James, but she never came back to Ireland because he was skeptical about Christianity again. Their parents fi nally divorced in 1856, or his Irishness. Hearn was born in Lefkada and each soon found a new partner. His father （the origin of his middle name）, one of the set out for his new post in India with his new Greek Ionian Islands : Ithaca, one of the Ionian wife Alicia Goslin Hearn（née Crawford） and her Islands, is located on the other side of the two daughters in 1857, and both parents died Ionian Sea. So Hearn’s name and his birthplace of malaria before they came back. So Lafcadio are topographically close to Ithaca, the home spent his formative years mostly in his great- of Ulysses in Homer’s Odyssey, which makes aunt’s care at 73 Upper Leeson Street from 1855 us anticipate his global wanderings in his to 1863. life, unlike those of Leopold Bloom. He was His contemporary Anglo-Irish writers a son of Anglo-Irish Surgeon-major Charles include Bram Stoker（1847-1912）, Oscar Wilde Bush Hearn of County Offaly, Ireland and （1854-1900） and George Bernard Shaw（1856- Rosa Antoniou Kassimati, a Greek woman of 1950）: Wilde’s home（1 Merrion Square） and noble Kytheran lineage through her father, Shaw’s（33 Synge Street） are within a short Anthony Kassimati. When Lafcadio was born, walking distance from Hearn’s. Although Hearn his father Charles was sent back to England : only lived in Ireland between 1852-1863 as a It was not until 8 October 1853 in Dublin that boy, he later admired many Anglo-Irish writers he met his father for the fi rst time at the age including Yeats, Samuel Ferguson and William of three. In 1952 when Hearn was two years Allingham, and was much influenced by the old, he and his mother were taken by Charles’s Gothic tales of Charles Maturin and Sheridan Le younger brother Richard to his father’s old Fanu, as Chales V. Whelan notes（IWLHJ 22）. home at 48 Lower Gardiner Street, Dublin, next In 1863 his great-aunt, a pious Catholic, sent to Dion Boucicault’s childhood home（47 Lower Hearn to St. Cuthbert's College, Ushaw（Roman Gardiner Street） in the 1830s in the same Catholic）, Durham, northern England, where he building（built about 1808 ; now The Townhouse was injured in a playground accident suff ering Dublin）. Shortly however, probably because loss of vision in his left eye. After his guardian of his mother’s discomfort caused by cultural aunt’s unexpected sudden bankruptcy he went diff erences, they moved to his rich great-aunt to the United States at the age of nineteen and Sarah Brenane’s house at 21 Leinster Square settled in Cincinnati, Ohio where he was en- （off Rathmines Road Lower）, Rathemines in a gaged in journalism work as a reporter for the south suburb of Dublin. （28 years later, John Cincinnati Daily Enquirer between 1872-1875. Stanislaus Joyce married Mary Jane Murray at After Hearn divorced Alethea（“Mattie”） Foley, The Church of Our Lady of Refuge, Rathmines an African-American woman in 1877, he moved [Church of Mary Immaculate, Refuge of Sinners, to New Orleans, Louisiana, where he lived 52 Lower Rathmines Road, Dublin 6] on 5 May nearly for a decade, working for the newspaper 1880.） After Charles was sent to West India Daily City Item and the Times Democrat. Later
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his writings about the city’s cultural and ethnic Yeats were familiar with each other’s writings diversity appeared in national publications, such as correspondences between them around as Harper’s Weekly and Scribner’s Magazine, 1901 suggest.9） Hearn gave some university although he was little known at that time. In lectures on Yeats sometime between 1896 and 1890 Hearn went to Japan as a newspaper cor- 1903 as George Hughes notes（IWLHJ 189-90）. respondent. Through the good will of English Yeats referred to Hearn in the Introduction to Professor Basil Hall Chamberlain（1850-1935） his play Resurrection（1931）: Yeats mentioned of Tokyo Imperial University, Hearn gained a that Hearn had found “empirical evidence” teaching position in Shimane Prefectural Com- among the Japanese（Explorations 396）. Hearn mon Middle School and Normal School in Mat- published thirteen books before he died in 26 sue, Shimane where he married Setsu Koizumi, September 1904, and all of them are on Japan in a daughter of a local samurai family through which he might have found“the universal” as a teacher colleague as matchmaker and go- Joyce did in Dublin. Among them, two major between according to Japanese law and custom works are widely known to explain Japan to in January 1891（IWLHJ 25）.7） As Whelan tells, foreigners : Glimpses of Unfamiliar Japan（1894） Setsu was no Madame Butterfl y as appeared in and Japan : An Attempt at Interpretation（1904）. the opera Joyce loved and repeatedly called his The latter, mainly dealing with the character- “common-law wife”（then） Nora Barnacle“little istics of Japanese religion, is mentioned as a Butterfl y” in a letter to her dated November 1, general reference book in the bibliography for 1909（LettersⅡ 258）: She was loved but never the entry of“Japan” in the 11th Britannica（vol. discarded by Hearn（IWLHJ 25）. Hearn’s teach- 15, p. 275）: The entry was written by Baron ing career continued at the Fifth Higher Middle Dairoku Kikuchi（菊池大麓 , 1855-1917）. So it School in Kumamoto, Tokyo Imperial University can be considered that Joyce was familiar with and Waseda University while he wrote numer- Hearn’s writings about Japan through the 11th ous works on Japanese subjects. Britannica. Later Joyce came up with an idea He became widely known to the world by for the Japanese Buddhist monk St. Patrick in his writings on traditional Japan when Japanese Finnegans Wake and an allusion to Shintoism : styles became fashionable in the late nineteenth “if I have failed lamentably by accident benefi ts century. The Art Nouveau and Arts and though shintoed, spitefired”（FW 539.10-11）. Crafts movements both appreciated the East, It might have indirectly been owing to Hearn especially the Japonesque. Kimonos became through the 11th Britannica. Joyce probably popular among Victorian and Edwardian ladies noticed that the relationship between Shinto as described in Ulysses（15.2249, 15.3857 and and Buddhism in Japan resembles that between 18.405） and Finnegans Wake（214.11: “Is that Celticism and Christianity in Ireland so that he the great Finnleader himself in his joakimono”）. could create the Japanese Buddhist avatar of St. Hearn suddenly died of heart attack in Tokyo Patrick. on 26 September 1904 at the age of 54. It is very easy to find common points Probably Joyce did not know Hearn very between Hearn and Joyce. Both were born as well, although both were deeply infl uenced by the second child（son） of each family after their George Berkeley.8） It is known that Hearn and eldest brother died in infancy : It means that
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their parents’ expectations were like infinite 2006, the British newspaper The Independent joy when both were born. They were strictly reported that Celtic mummies, presumably from educated at Catholic schools but both eventually Scotland in the Bronze Age, were discovered rejected Catholicism in spite of the expectations in the Taklamakan Desert of Northwestern of people around. They were deeply infl uenced China.11） ― It proves that there must have been by Ireland and Irish literature but both left some connection or communication between the there when they became adolescents. Both Celts and China from thousands years ago. The writers liked travelling but wrote about particu- whole world has been westernized since the lar places : Dublin for Joyce, Japan for Hearn. Age of Great Navigation. However, Joyce stud- Both loved and hated Dublin and Ireland ies on Orientalism can prove that the cultural throughout their lives. exchanges between East and West have been carried out interactively. Conclusion As we have seen, Irish Orientalists inspired Notes Joyce when young Joyce wanted to be away ＊ This paper is a revised version of the paper presented at the XXIII International James Joyce from Ireland and Catholicism. He needed other Symposium : “Joyce, Dublin and Environs” held at alternatives and found some in Asia in the Trinity College Dublin, Ireland on 13 June 2012. mood of Orientalism. Ireland’s colonial status ＊＊ This research is supported by a Grant-in-Aid for Scientifi c Research（C）（No. 21520266） by the Japan was rather complex because it suffered from Society for the Promotion of Science under the title British Imperialism while it also benefi ted some of“James Joyce and the Genealogy of Oriental Stud- as a part of the British Empire until the early ies.” twentieth century, as, for instance, many statues 1） Joyce also mentioned Mangan’s, pork butcher, 1-2 of the reclining Buddha in the National Museum William Street South in Ulysses : 10. 534 & 1123. indicate（cf. U 5.328 & 18.1201）. This is one of 2） It seems very strange that Dr. M. Mansoor, gradu- the “Approx. eight [Burmese] Buddha statues ate of Trinity College Dublin, did not mention a word about Mangan in his book The Story of Irish were given on loan in 1891 by Col. Charles Orientalism. Fitzgerald” as “a trophy of Britain's newest 3） See also U 9.279-85. Cf. Eishiro Ito,“Mediterranean colony exhibited to the people of her oldest” Joyce Meditates on Buddha,” p. 59. 4） Cf. Richard Taylor, The Drama of W. B. Yeats : according to John Smurthwaite（3）.10） Irish Myth and the Japanese No, p. 34. Fenollosa In a sense both Joyce and Irish Orientalists could not read Japanese very well, but he actively succeeded in part to assure some connections introduced Japanese arts to the West. He adopted the Japanese name Kano Yeitan Masanobu（狩野永 between nationalism and Orientalism in Ireland 探理信）, and later, he even converted to Buddhism while they seem to have ended up staying in in Japan. Ireland under the persistent infl uence of Anglo- 5） Cf. Helen Caldwell, Michio Ito, p. 45. Later Yeats published Four Plays for Dancers（1921）, all of which Saxonism. It is impossible to deny that Ireland are based on certain Noh plays : At the Hawk’s Well is a European country that has been greatly is based on Yoro（「養老」）, The Only Jealousy of infl uenced by the Great Britain in culture and Emer on Awoi no Uye（「葵上」）, The Dreaming of the Bones on Nishikigi（「錦木」） and Calvary on some in language. Still, however, it seems that the re- religious Noh plays（source unidentifi able）. cent term“Celtic Tiger” is a legacy of Ireland’s 6） See Pound/Joyce, pp. 17, 33, 53, 56, 73, 83 and 85 : Asianess or longing for the East. On 28 August, “MacMillan are doing a Japanese play book, a good
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deal bigger than the small one at Cuala”（p. 83 : Hoult, Powis. A Dictionary of Some Theosophical Terms Pound’s letter to Joyce dated 1 and 2 September [DSTT]. London : The Theosophical Publishing 1916 from 5, Holland Place Chambers, Kensington. Society, 1910. W.） Inaga, Shigemi, etc.“Part II Panel The Noguchi Legacy : 7） In 1908, four years after Hearn’s death, Setsu Artistic Vagabondage of Yone and Isamu Noguchi Koizumi met Noguchi’s American lover Léonie ― Between Patriotism and Internationalism ― From Gilmour and took care of her, feeling a sympathy Poetry to Sculpture in Confl ict between the East and with her unrewarding circumstances while Gilmour the West” :
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Hodges, Figgis & Co., 1944. Biography. Dublin : Irish Academic Press, 1996. “A meeting of civilisations : The mystery of China's Smurthwaite, John. “That Indian God.” James Joyce celtic mummies.” The Independent, 28 August 2006 : Broadsheet, 61（Feb. 2002）, 3.
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アイルランド性のアジア性を意識すること ジョイス周辺のアイルランド人オリエンタリストたち
伊東 栄志郎
要 旨 本稿は、アイリッシュ・オリエンタリズムがどのようにジェイムズ・ジョイスと彼の 同時代人達に影響を与えたかを探求する。M. マンスーアは『アイリッシュ・オリエン タリズム物語』で、アイルランドのオリエンタリストたちは「大英帝国の統治と意地に 大いに貢献してきた」と語る（13 頁）。ジョイスは、英語とは異なりアイルランド語は 東方起源で、多くの言語学者たちから古代フェニキア人の言葉と同一視されてきたと主 張した（CW 156）。彼は、多くのアイルランド人たちが東方の傑作を翻訳し、紹介する ことで、英国芸術と思想に大きく貢献してきたと記した（CW 171）。なぜ多くのアイル ランド人がオリエント学に興味を抱いてきたのであろうか？ 若きジョイスは、ジェイムズ・クラレンス・マンガン、ジョージ・ラッセル、W. B. イェイツといったアイリッシュ・オリエンタリストに影響を受け、神智学やオリエント 学をダブリンで学んだ。ジョイスの時代のアイリッシュ・オリエンタリストは、しばし ばアイルランド文化を英国文化から区別する必要があった愛国者たちであった。アイル ランドのオリエンタリズムは大英帝国に対するナショナリズムと強い関係をもって発展 してきた。例外は、ギリシャ系アイルランド人ラフカディオ・ハーン（小泉八雲）で、日 本人妻を娶り、日本について多くの論考を書いた。ジョイスを中心としてオリエント学 を考察すると、東洋と西洋の文化交流が双方向に行われてきたことを証明することが出 来るのである。
キーワード ジェイムズ・ジョイス、ジェイムズ・クラレンス・マンガン、ジョージ・ラッセル、 W. B. イェイツ、ラフカディオ・ハーン（小泉八雲）
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