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Introduction: ' Aleph, Alpha' Notes Introduction: 'Aleph, Alpha' 1. Joyce owned a copy of Culture and Anarchy (London: Thomas Nelson, n.d.), as well as Arnold's Selected Poems, 2 vols (London: Heinemann, 1905) in Trieste, and made several references to Arnold in his 'Pola Notebook'. Joyce studied with Matthew Arnold's brother Thomas, who was Professor of English at University College Dublin from 1882- 1900. On Joyce and the Sinclair twins see Mary and Padraic Colum, Our Friend James Joyce (London: Gollancz, 1959), p. 56. Joyce first met the Sinclairs to discuss financing a daily paper called The Goblin in 1903; Harry Sinclair visited Joyce in Paris in 1926 UJ 579); also see JI, 148-9, 181 and U, 8:522-3. 2. Gershom Scholem, Kabbalah (1974; New York: New American Library, 1978), p. 337. Before the Kabbalah, the role of the Gematria was as a mnemonic for passing on the Oral Law. At 104.2 of the Wake Anna Livia is called 'Bringer of Plurabilities'. 3. Joyce, 'Pola Notebook', The Workshop of Dedalus, ed. Robert Scholes and Richard M. Kain (Evanston, lll.: Northwestern Univ. Press, 1965), p. 91. Mulligan, citing Arnold again, speaks of Hellenising Ireland, using a phrase Arnold coined (1.158). On the usage of 'Greek' and 'Jew' as slang terms c. 1900, see G&S 8. 4. Stanislaus Joyce, My Brother's Keeper, ed. Richard Ellmann (London: Faber and Faber, 1958), 120, 53. For references to Abraham in Joyce's work see U, 5.201, 12.1736, 15.248-51, 15.262 and FW, passim. On the two modes of thought, Greek and Jewish, see Ellmann, JJ, 395. 5. On the Fremdenpolizei see JJ 736-7; for Joyce visiting Palestine, see Mendel Kohansky, 'Not a Friend to Talk About Bloom', Midstream (March 1981), 36-40. Such fabrications have not prevented Israelis from appreciating Joyce; the first of a two-volume Hebrew translation of Ulysses appeared in 1985 translated by Yael Renan (Tel Aviv: Machbarot Lesifrut Publishers and Sifriat Poalim, 1985). The 435-page volume contains episodes 1-13, from 'Telemachus' to the end of 'Nausicaa' . 6. George Steiner, 'Our Homeland, The Text', Salmagundi, No. 66 (Winter-Spring 1985), 5. A collateral text making the same argument is found in Jacques Derrida, 'Edmond Jabes and the Question of the Book', Writing and Difference, tr. Allan Bass (1967; Chicago: Univ. of Chicago Press, 1978), pp. 64-7. Heinrich Heine in Encyclopedia Judaica 8: col. 274. Hereafter identified in text as EJ. 7. 'When Rabbi Meir came to Rabbi Ishmael and gave his profession as a scribe of the Torah, the latter required of him the utmost care, "for if you leave out a single letter or write a single letter too much, you 243 244 Notes will be found as one who destroys the whole world".' Eruv 13a. 8. On the Torah as a jumble of letters see Gershom Scholem, On the Kabbalah and Its Symbolism, tr. Ralph Manheim (New York: Schocken, 1973), p. 74. The Kabbalistic Rabbi Eliyahu Kohen Ittamari in the early eighteenth century argued that 'the Torah ... originally formed a heap of unarranged letters' and that God 'had before Him numerous letters that were not joined into words as is the case today, because the actual arrangement of the words would depend on the way in which this lower world conducted itself', ibid., p. 74. 9. On the textual practice of Jews and the method of inner-exegesis see Jose Faur, Golden Doves with Silver Dots, Semiotics and Textuality in Rabbinic Tradition (Bloomington: Indiana Univ. Press, 1986) and Michael Fishbane, Text and Texture, Close Readings of Selected Biblical Texts (New York: Schocken, 1979). 10. Susan A. Handelman, The Slayers of Moses, The Emergence of Rabbinic Interpretation in Modern Literary Theory (Albany: State Univ. of New York, 1982), p. 189. 11. Edmond Jabes, 'The Key', tr. Rosmarie Waldrop, Midrash and Literature, ed. Geoffrey Hartman and Sanford Budick (New Haven: Yale Univ. Press, 1986), p. 352. 12. Edmond Jabes, The Book of Questions, tr. Rosmarie Waldrop (Middle­ town, Conn.: Wesleyan Univ. Press, 1976), p. 122; Jabes, 'There is such a thing as Jewish writing ...,' tr. Rosmarie Waldrop in The Sin of the Book: Edmond Jabes, ed. Eric Gould (Lincoln, Nebraska: Univ. of Nebraska Press, 1985), p. 27. 13. Elie Wiesel, Harry J. Cargas in Conversation with Elie Wiesel (New York: Paulist Press, 1976), p. 9l. 14. Eugene Jolas, The Revolution of Language and James Joyce', Our Exagmination Round His Factification for Incamination of Work in Progress (1929; New York: New Directions, 1972), p. 86. 15. Bernard Lewis, Semites and Anti-Semites, An Inquiry into Conflict and Prejudice (New York: Norton, 1986), p. 42. 1. The Joycean Exodus 1. On Joyce's departure for Switzerland see JJ 734-9. Joyce curiously anticipated the confusion of Jewish identity when he has Stephen suggest in 'Scylla and Charybdis' that Shakespeare might be of partial Jewish ancestry (9.763-91). Joyce was by no means the first well-known Irishman thought to be Jewish, as Arthur Jacobs makes clear in his biography of Arthur Sullivan, Gilbert's partner. See Arthur Jacobs, 'The Supposed Jewish Connection', Arthur Sullivan, A Victorian Musician (New York: OUP, 1984), pp. 434--5. 2. 'Abodah Zaroh, 18a, tr. A. Mishcon, Babylonian Talmud 4:7 (London: Soncino Press, 1935), p. 92; Rafael Cansinos-Assens, Bellezas del Talmud (1954) in Jose Faur, Golden Doves with Silver Dots, Semiotics and Textuality in Rabbinic Tradition (Bloomington: Indiana Univ. Press, 1986), 6. Here­ after identified in the text as Faur. Notes 245 For a personal account of Nazi book burning in Germany, initiated by the National Socialists but carried out by German students, see Stefan Zweig, World of Yesterday, An Autobiography (New York: Viking, 1943), pp. 364-6. 3. On censorship and Joyce, especially in Ireland, see Cheryl Herr, Joyce's Anatomy of Culture (Urbana: Univ. of Illinois Press, 1986), pp. 33--66. Hereafter cited as H!rr in my text. 4. Maurice Blanchot, 'Etre Juif', L'entretien infini (Paris: Gallimard, 1969), p.187. 5. Jacques Derrida, Writing and Difference, tr. Alan Bass (1967; Chicago: Univ. of Chicago Press, 1978), pp. 68-9. 6. On exile and the literary condition see Harry Levin, 'Literature and Exile', Refractions (New York: Oxford, 1966), 62-81; E. M. Cioran, 'Advantages of Exile', tr. Richard Howard, Tri-Quarterly 8 (1967): 271- 3; Edward Said, 'The Mind of Winter: Reflections of a Life in Exile', Harper's September 1984, 49-55; Michael Seidel, Exile and the Narrative Imagination (New Haven: Yale Univ. Press, 1986), pp. 1-16. On Exodus see Michael Walzer, Exodus and Revolution (New York: Basic Books, 1985). Hereafter cited as Walzer in my text. Richard Ellmann points out that it is difficult to pinpoint when Joyce left Ireland or when his supposed 'exile' began. As a boy Joyce travelled to Edinburgh and London, and before his short December 1902, trip to Paris, during which he became homesick and returned after three weeks, he had made two failed attempts to leave Ireland. His second trip to Paris in January 1903, lasted just short of three months. He did not leave Ireland again for a year and a half, returning on three later occasions. None the less, his departures from the country meant an escape from its sexual and religious hypocrisy. Ellmann, 'James Joyce, Irish European', Tri-Quarterly 8 (1967): 202. 7. Richard Wagner, Letters to August Roeckel, tr. Eleanor C. Sellar (Bristol: J. W. Arrowsmith, [1897]), p. 110. In Wagner's 'A Communication to My Friends', Joyce would have discovered a faScinating paragraph linking the Wandering Jew with Odysseus and the Flying Dutchman. Joyce would have seen the passage in the introduction to his Reclam edition of The Flying Dutchman where it is quoted on pp. 12-13 and in the Prose Works of Richard Wagner, tr. William Ashton Ellis (London: Kegan Paul, etc. 1892) I; pp. 307-8 which he also owned. 8. Thomas Kettle, 'On Saying Goodbye', The Day's Burden and Miscella­ neous Essays (Dublin: Maunsel, 1918), p. 101. 9. G. W. F. Hegel, 'The Spirit of Christianity and Its Fate' in Geoffrey H. Hartman, 'On the Jewish Imagination', Prooftexts 5 (1985):204. to. A. B. Yehoshua, 'Exile as Neurotic Condition', Diaspora, Exile and the Jewish Condition, ed. Etan Levine (New York: Jason Aronson, 1983), 19. On the nature of exile see Paul Tabori, The Anatomy of Exile, A Semantic and Historical Study (London: Harrap, 1972) which surveys the condition and history of exile with appropriate references to Ovid, Dante and Rousseau. On exodus see Michael Walzer, Exodus and Revolution (New York: Basic Books, 1985). 11. For Joyce's listing of months and Hebrew words, see Danis Rose, 246 Notes James Joyce's The Index Manuscript, Finnegans Wake Holograph Workbook VI.B.46 (Colchester: A Wake Newslitter, 1978), pp. 61-79. Joyce, Scribbledehobble, The Ur-Workbook for Finnegans Wake, ed. Thomas E. Connolly (Evanston, Ill.: Northwestern Univ. Press, 1961), 'Nestor', 87. On Hebrew in the Wake see David Goodwin, 'Hebrew in the Wake', A Wake Newslitter, n.s. IX (1972): 68-72. 12. For an account of Joyce in Zurich see Leon Edel, 'City of Exile', The Stuff of Sleep and Dreams (New York: Avon, 1983), pp. 79-87; JJ, 407, 465. 13. Georges Duhamel, 'Le Desert de Bievres' in Charles C. Lehrmann, The Jewish Element in French Literature, tr. George Klin (1961; Rutherford, N.J.: Fairleigh Dickinson Univ. Press, 1971), 211. 14. For a summary of these laws see Paul J. Kingston, Anti-Semitism in France During the 1930s (Hull: Univ. of Hull Press, 1983), passim. For background see Leon Poliakov, Histoire de /'antisemitisme, L'Europe Suicidaire, 1870-1933 (Paris: Calmann-Levy, 1977).
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