Abstract
David Jones’s modernism has a good deal in common with that of James Joyce: ‘affinity’ is Eliot’s carefully chosen word.1 Both see the artist in a late culture phase as a kind of Ishmael,2 and for both a similar Celtic complexity and intricacy express strikingly individual interpretations of the ‘universum’ of Western European civilisation.3 Both share a Catholic respect for the sacramental: the awesome means by which a material world, properly dedicated, can become the vehicle of grace and illumination. Both draw on a similar kind of recondite erudition, not sparing the reader but drawing on curious etymologies, fragments of languages dead and living, popular sayings, folklore, slang, and curious patternings of dialect to create a sense of how, in an age of specialisation and intensive self-consciousness, even the peculiarities of one man’s store of learning and experience must be fashioned to transmit the riches of his culture’s past. ‘Every word so deep, Leopold,’4 says Bloom to himself; the same sense of language recurs everywhere in David Jones, who speaks of Joyce frequently and with admiration.5
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Notes
William T. Noon, S.J., Poetry and Prayer (New Brunswick, N.J.: Rutgers University Press, 1967), 241.
See David Blamires, ‘The Mediaeval Inspiration of David Jones’, in David Jones: Eight Essays on his Work as Writer and Artist ed. Roland Mathias (Llandysul, Dyfed: Gomer Press, 1976), pp. 73 ff.
See ‘Vexilla Regis’, painted in 1947; The Sleeping Lord and Other Fragments (London: Faber and Faber, 1974), p. 32; E.A. 26o ff
See David Blamires, David Jones, Artist and Writer (Manchester: Manchester University Press, 1971), p. 48.
John Holloway, The Colours of Clarity. Essays on Contemporary Literature and Education (London: Routledge and Kegan Paul, 1964), pp. 116–22.
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© 1979 Patrick Grant
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Grant, P. (1979). Belief in Religion: the Poetry of David Jones. In: Six Modern Authors and Problems of Belief. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-04615-7_4
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