 The Odyssey, Book 1, by Homer. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Peter O'Sullivan. James Joyce in Context, Volume 1, Telemachus. The Odyssey, Book 1, by Homer. Translated by Alexander Pope. Book 1, Argument, Minerva's Descent to Ithaca. The poem opens within 40 days of the arrival of the Ulysses in his dominions. He had now remained seven years in the island of Calypso when the gods assembled in council posed the method of his departure from thence and his return to his native country. For this purpose it is concluded to send Mercury to Calypso and Pallas immediately descends to Ithaca. She holds a conference with Telemachus in the shape of Montes, King of the Tathians, in which he advises him to take a journey in quest of his body Ulysses to Pylos and Sparta where Nestor and Menelaus yet reigned. Then after having visibly displayed her divinity disappears, the suitors of Penelope make great entertainments and riot in her palace till late night. Femius sings to them the return of the Grecians till Penelope puts a stop to the song. Some words arise between the suitors and Telemachus who some of the council to meet the day following. The man, for wisdom's various arts renowned, long exercised in woes, all muse resound who when his arms had wrought the destined fall of sacred Troy, and raised her heaven-built wall, wandering from climb to climb, observance strayed, their manners noted, at their stare surveyed, on stormy seas, on numbered toils he bore, safe with his friends to gain his natal shore, vain toils, their impious folly dared to pray on herds devoted to the god of day. The god vindictive doomed them nevermore, ah, men unblessed, to touch that natal shore. O, snatch some portion of these acts from fate, celestial muse, and to our world relate. Now at their realms the Greeks arrived, all who the wars of ten long years survived, and escaped the perils of the gulfy main. Ulysses, soul of all the victor-train, and exile from his dear paternal coast, deplored his absent queen and empire lost. Calypso, in her caves constrained his stay, with sweet reluctant amorous delay. In vain, for now the circling years disclosed the day predestined to reward his woes. At length his Ithaca is given by fate, where yet new labors his arrival wait. At length their rage the hostile powers restrain, all but the ruthless monarch of the main. But now the god remote, a heavenly guest, in Ethiopia graced the genial feast, a race divided, whom with sloping rays the rising and descending sun surveys. Prayer on the world's extremest verge revered with hecatombs and prayer in pomp preferred. Distant he lay. While in the bright abodes of high Olympus, Jove convened the gods. The assembly, thus the sire supreme addressed, at justices fate revolving in his breast, whom young arrestees to the dreary coast of Pluto sent a blood-polluted ghost. Purse mankind, whose wills created free, charge all their woes on absolute degree. All to the dooming gods their guilt translate, and follies are miscalled the crimes of fate. When to his lust, a gist escaped the rain. Did fate, or we, the adulterous act constrain? Did fate or we, when great Atreides died, urge the bold traitor to the regicide? These I sent, while yet his soul remained sincere from royal blood, and faith profaned, to warn the wretch that young arrestees, grown to manly years, should reassert the throne. Yet impotent of mind and uncontrolled he plunged into the gulf which heaven foretold. Here pause the god, and pence of thus replies Minerva, graceful with her azure eyes. O thou, from whom the whole creation springs, the source of power on earth derived to kings. His death was equal to the direful deed, so may the man of blood be doomed to bleed. But grief and rage alternate wound my breast, for brave Ulysses, still by fagopressed. Amidst an isle around whose rocky shore, the forest's murmur, and the surges roar, the blameless hero, from his wished for home, a goddess guards in her enchanted dome. Atlas her sire, to whose far-reaching eye the wonders of the deep expanded lie, the eternal columns on which earth he rears, end in the starry vault, and prop the spheres. By his fair daughter is the chief confined, who soothes to dear delight his anxious minds, successless all her soft caresses prove to banish from his heart his country's love, to see the smoke from his loved palace rise, while the dear isle in distant prospect lies, with what contentment could he close his eyes? And will omnipotence neglect to save the suffering virtue of the wise and brave? Must he, whose altars on the frigid shore with frequent rites and pure, avow thy power be doomed the worst of human ills to prove, unblessed, abandoned to the wrath of Job? Daughter, with what words have passed thy lips unwaid? replied the thunderer to the marshal maid, deem not unjustly by my doom oppressed of human race the wisest and the best? Neptune, by prayer repentant rarely won, afflicts the chief to avenge his giant son, whose visual orb Ulysses robbed of light, great polypheme of more than mortal might. Him, young Thuzabor, the bright increase of forcus, dread in the sounds and seas, whom Neptune eyed with bloom of beauty blessed, and in his cave the yielding nymph compressed for this the god constrains the Greek to Rome, a hopeless exile from his native home, from death alone exempt but cease to mourn. Let all combine to achieve his wished return, Neptune atoned, his wrath shall now refrain or thwart the synod of the gods in vain. Father, and king adored, Minerva cried, since all who in the Olympian bower reside, now take the wandering Greek their public care, let Hermes to the Atlantic Isle repair, did him, arrived in bright Calypso's court, the sanction of the assemble powers report, that wise Ulysses to his native land must speed, obedient to their high command, meanwhile Tolemicus, the blooming air of sea girth Ithaca, demands my care, to his mind to form his green on practice years in sage debates, surrounded with his peers to save the state, and timely to restrain the bold intrusion of the suitor-train, who crowd his palace, and with lawless power his herds and flocks in feastful rites devour, to distance Barda, and the spacious waist of sandy pile the royal youth shall haste. There, with warm, feely a love, the cause inquire that from his realm retards his godlike sire, delivering early to the voice of fame the promise of a green immortal name. She said, the sandals of celestial mold, fledged with ambrosial plumes and rich with gold, surround her feet. With these sublime she sails the aerial space, and mounts to the winged gales, over the earth, and ocean-wide, prepared to soar, her dreaded arm a beamy javelin bore, ponderous and vast, which, when her fury burns, proud tyrants humbles, the whole hosts overturns. From high Olympus prone her flight she bends, and in the realms of Ithaca descends, her liniments divine, the grave disguise of Mentus's form concealed from human eyes, Mentus, the monarch of the Tafian land, a glittering spear waved awful in her hand. There, in the portal placed, the heaven-born maid, enormous riot and misrule surveyed. On hides of bevvies, before the palace gate, sad spoils of luxury, the suitors sate, with rival art and ardor in their mean, at chest they vie to captivate the queen, divining of their loves, attending nigh a menial train the flowing bowl supply. Others apart, the spacious hall prepare, and form the costly feast with busy care. There, young Telemachus, his gloomy face glowing celestial sweet, with godlike grace amid the circle shines, but hope and fear, painful vicissitude, his bosom tear. Now imaged in his mind, he sees restored in peace and joy the people's rightful lord, the proud oppressors fly the vengeful sword. While his fond soul, these fancied triumphs swelled, the stranger, guest, the royal youth beheld, grieved that a visitant so long should wait unmarked, unhonored at the monarch's gate. Instant he flew with hospitable haste, and the new friend, with courteous air, embraced. Stranger, whoever thou art, securely rest, affianced in my faith, a ready guest, approach the dome, the social banquet share, and then the purpose of thy soul declare, thus affable and mild, the prince proceeds, and to the dome the unknown celestial leads. The spear receiving from the hand he placed against the column, fair with sculpture graced, where seemingly ranged in peaceful order stood Ulysses' arms now long disused to blood. He led the goddess to the sovereign seat her feet supported, with a stool of state, a purple carpet spread the pavement wide, then drew his seat familiar to her side, far from the suitor train, a brutal crowd with insolence and wine, elate and loud, where the free guest, unnoted, might relate, if happily conscious of his father's face. The golden ewer a maid of secrecy springs, replenished from the cool translucent springs, with copious water the bright base supplies a silver laver of capacious size. They wash, the tables in fair order spread, they heap the glittering canisters with bread, vines of various kinds allure the taste of choicest sort and savor, rich repast, delicious wine the attending herald brought, the gold gave luster to the purple draft, lured with the vapor of the fragrant feast, in rush the suitors with voracious haste, marshaled in order due to each a sewer presence to bathe his hands a radiant oer. Luxurious then they feast, observant round, gay, stripling youths, the brimming goblets crowned, the rage of hunger quelled they all advanced and form to measured heirs the mazy dance. To Femius was consigned the corded lyre, whose hand reluctant touched the warbling wire. Femius, whose voice divine, could sweetest sing high strains responsive to the vocal string. Meanwhile, in whispers, to his heavenly guest, his indignation thus the prince expressed, indulge my rising grief, whilst these, my friend, with song and dance the pompous revel end, light as the dance and doubly sweep the lays, when, for the dear delight another pays, his treasured stores those cormorants consume, whose bones defrauded of a regal tomb and common turf lie naked on the plain, or doomed to welter in the welling mane. Should he return, that troop so blithe and bold, with purple robes in wrought and stiff with gold precipitant in fear, would wing their flight, and curse their cumbers prides unwieldy weight. But ah, I dream, the appointed hour is fled, and hope, too long with vain delusion fed, deaf to the rumor of valacious fame, gives to the role of death his glorious name. Would venial freedom let me now demand thy name, thy lineage, and paternal land. Sincere from whence began thy course recite, and to what ship I owe the friendly freight. Now first to me this visit dost thou dain, or numbered in my father's social train. All who deserved his choice he made his own, and curious much to know, he far was known. My birth I boast, the blue-eyed virgin cries. From great and chialis, resound and wise, mentace my name. I ruled a taffy and race, whose bounds the deep, circumfluent waves embrace, a dutious people, and industrious isle, to naval arts in yard, and stormy toil. Frated with iron from my native land, I steer my voyage to the bruxian strand to gain by commerce for the labored mass a just proportion of refulgent brass. Far from your capital my ship resides at Rhetorus, and secure at anchor rides, where waving groves on airy name grow supremely tall and shade the deeps below. Thence, to revisit your imperial dome, an old hereditary guest I come, your father's friend. Liarties can relate our faith unspotted, and its early date, who, pressed with heart-corroding grief and years, to the gay court a rural shed retours, where, soul of all his train a matron sage supports with homely fond his drooping age. With feeble steps, from marshalling his vines returning sad, when toilsome day declines. With friendly speed, induced by airing fame, to hail Ulysses a safe return I came, but still the frown of some celestial power with envious joy retards the blissful hour. Let not your soul be sunk in sad despair. He lives, he breathes, this heavenly vital air. During a savage race, whose shelfy bounds with ceaseless roar the foaming deep surrounds, the thoughts which roll within my ravished breast to me no seer, the inspiring God suggest, nor skilled, nor studious, with prophetic eye to judge the winged omens of the sky. Yet hear this certain speech, nor deem it vain, though adamantine bonds the chief restrain. The dire restrain, his wisdom will defeat, and soon restore him to his regal seat. But generous youth, sincere and free declare, are you of manly growth his royal heir? For sure Ulysses, in your look appears, the same his features, if the same his years. Such was that face, on which I dwelt, with joy, ere grease assembles stemmed the tides to Troy. But parting then for that detested shore, our eyes unhappy, never greeted more. To prove a genuine birth, the prince replies. On female truth assenting faith relies. Thus manifest of right, I build my claim, sure founded on a fair maternal fame. Ulysses is a son, but happier he whom fate hath placed beneath the storms which toss the great. Happier the son, whose hoary sire is blessed with humble affluence, and domestic rest. Happier than I, to future empire born, but doomed a father's wretched fate to mourn. To whom, with aspic mild, the guest divine, O true descendant of a sceptred line, the gods a glorious fate from anguish free, to chaste penelope's increased decree. But say, yawn jovial troops so gaily dressed, is this a bridal, or a friendly feast? Or from their deed, I rightly or may divine, unseemly flown with insolence and wine. Unwelcome revelers, whose lawless joy pains the sage ear, and hurts the sober eye. Magnificence of old, the prince replied, beneath our roof, with virtue could reside. Unblamed abundance crowned the royal board. What time this dome revered, her prudent lord. Who now, so heaven decrees, is doomed to mourn. Bitter constraint, erroneous and forlorn. Better the chief, on Illian's hostile plain, had fallen surrounded with his war-like train. Or safe returned, the race of glory passed, new to his friends' embrace, and breathed his last. Then, grateful grease, with streaming eyes would raise historic marbles to record his praise, his praise, eternal on the fateful stone, had with transmissive honor graced his son. Now, snatched by harpies to the dreary coast, sunk is the hero, and his glory lost, vanished at once unheard of and unknown, and I, his heir, in misery alone. Nor for a dear lost father only floweth filial tears, but woe succeeds to woe to tempt the spouseless queen, with amorous wiles, resort the nobles from the neighboring aisles. From Sama, circled with the Illian main, Dolceum, and Zackinthus' Sylvan reign, in the presumptuous hope her bed to ascend, the lords of Ithaca, their right pretend. She seems attentive to their pleaded vows, her heart detesting what her ear allows, they, vain expectance of the bridal hour, my stores, in riotous expanse devour, in feast and dance, the mirthful months employ, and meditate my doom to crown their joy. But tender pity touched, the goddess cried. Soon may kind heaven a sure relief provide, soon may your sire discharge the vengeance do, and all your wrongs the proud oppressors rue. Oh, in that portal should the chief appear, each hand tremendous with a brazen spear, in radiant penoply his limbs encased, for so of old my father's court he graced, when social mirth unbent his serious soul, over the full banquet and the sprightly bowl. He then, from effer the fair domain of Illus sprung from Jason's royal strain, measured a length of seas, a toilsome length in vain, for, voyaging to learn the direful art detained with deadly drugs, the barb dark. Observant of the gods and sternly just, Illus refused to impart the baneful trust. With friendlier zeal my father's soul was fired, the drugs he knew, and gave the boon desired. Appeared he now with such heroic port as then conspicuous at the taffion court. Soon, should you boasters cease their haughty strife, or each atone his guilty love with life, but of his wished return the care resign, be future vengeance to the powers divine. My sentence here, with stern detaste avowed, to their own districts drive the suitor crowd, when next the morning warms the purple east convoke the peerage and the gods attest. The sorrows of your inmost soul relate, and form shore plans to save the sinking state. Should second love a pleasing flame inspire, and the chaste queen cannubial rites require, dismissed with honor, let her hence repair to great Acarius, whose paternal care will guide her passion and reward her choice with wealthy dower and bridal gifts of price. Then let this dictate of my love prevail, instant to foreign realms prepare to sail, to learn your father's fortunes. Fame may prove, or omend voice, the messenger of Jove, propitious to the search. Direct your toil through the wide ocean first to sandy pile of nester, hoary sage, his doom demand. Then speed your voyage to the Spartan strand, for young Atreides to the Achaean coast arrive the last of all the victor host. If yet Ulysses views the light, forbear till the fleet hours restore the circling year. But if his soul hath winged the destined flight, inhabitant of deeth disastrous night, homeward with pious speed repass the main, to the pale shade funerial rites ordain, plant the fair column over the vacant grave, a hero's honors let the hero have. With decent grief the royal deed deplored, for the chaste queen select an equal lord. Then let revenge your daring mind employ, by fraud or force the suitor train destroy, and starting into manhood scorn the boy. Hast thou not heard how young Urestes fired with great revenge, immortal praise acquired? His virgin sword adjusts his veins in brood, the murderer fell, and blood atoned for blood. O greatly blessed with every blooming grace, with equal steps the paths of glory trace. Join to that royal youths your rival name, and shine eternal in the sphere of fame. But my associates now my stay deplore, impatient on the horse resounding shore. Thou heedful of advice, secure proceed, my praise the precept is, be thine the deed. The council of my friend the youth rejoined, imprints conviction on my grateful mind. So fathers speak, persuasive speech and mild, their sage experience to the favorite child. But since to part for sweet refraction do, the gentle vions let my train renew, and the rich pledge of plighted faith receive, worthy heir of Ithaca to give. Defer the promised boon, the goddess cry, celestial as your brightening in her eyes, and let me now regain the ritri and port. From Temus returned, your royal court I shall revisit, and that pledge received, the gifts memorial of our friendship sleeve. Abrupt with eagle speed she cut the sky, instant, invisible to the mortal eye. Then first he recognized the ethereal guest, wonder and joy alternate, fire in his breast. Heroic thoughts infused his heart dilate, revolving much his father's doubtful fate. At length composed he joined the suitor throng, hushed in attention to the warbled song. His tender theme, the charming lyricist chose, Minerva's anger, and the dreadful woes, which are voyaging from Troy the victors bore, while storms vindictive intercept the shore, the shrilling airs, the vaulted roof rebounds, reflecting to the queen the silver sounds, with grief renewed the weeping fair descends, their sovereign step a virgin train attends, a veil of richest texture wrought she wears, and silent to the joyous hall repairs. There from the portal, with her mild command, thus gently checks the minstrel's tuneful hand. Femius, let ax of gods, and heroes old, what ancient bards and hall and bower have told, attempered to the lyre your voice in ploy, such the pleased ear will drink with silent joy. But oh, forbear that dear, disastrous name, to sorrow sacred, and secure a fame, my bleeding bosom sickenes at the sound, and every piercing note inflicts a wound. Why, dearest object of my deutious love, replied the prince, will you the bard reprove? Off'd, Joe's ethereal rays, resistless fire, the chanter's soul, and raptured song inspire instinct divine, nor blame severe his choice, warbling the grecian woes with heart and voice. For novel lays attract our ravished ears, but oh, the mind within attention hears, patient, permit the sadly pleasing strain. Familiar now with grief, your tears refrain, and in the public, woe forget your own, you weep not for a perished lord alone. What Greeks, new wandering in the stygian gloom, wish your Ulysses, shared an equal doom, your widowed hours, apart, with female toil and various labors of the loom beguile, their rule from palace cares remote and free, that care to man belongs, and most to me. Mature beyond his years, the queen admires his sage reply, and with her train retires. Then swelling sorrows burst from their former bounds, with echoing grief afresh the dome resounds, till palace piteous of her plaintive cries, in slumber closed her silver streaming eyes. Meantime, rekindled at the royal charms, to multuous love each beating bosom warms, in temperate rage a wordy war began, bold Telemachus assumed the man. Instant, he cried, your female discord end, ye deedless boasters, and the song attend, obey that sweet compulsion. Nor profane with dissonance the smooth melodious strain, pacific now prolong the jovial feast. But when the dawn reveals the rosy east, I, to the peers assemble, shall propose the firm resolve. I, here in few disclose, no longer live the cankers of my court, all to your several states with speed resort, waste in wild riot what your land allows, there ply the early feast and late corrals. But if to honor lost, tis still decreed, for you my bowl shall flow, my flock shall bleed, judge and revenge my right, impartial Joe, by him and all the immortal thrones above, a sacred oath, each proud oppressor slain, shall with inglorious gore this marble stain. Odd by the prince, thus haughty, bold, and young, rage gnaw'd the lip, and wonder chained the tongue, silence at length, the gay antinous broke, constrained a smile, and thus ambiguous spoke. What God to your untutored youth affords this headlong torrent of amazing words, may Joe delay thy reign and cumber late so bright a genius with the toils of state. These toils, Telemachus serene replies, have charms, with all their weight, the lore the wise, fast by the throne obsequious fame resides, and wealth incessant rolls in her golden tides. Nor let antinous rage, if strong desire of wealth, and fame a youthful bosom fire, elect by Joe, his delegate of sway, with joyous pride that summons I'd obey. Whenever Ulysses roams the realm of night, should factious power dispute my lineal right, some other Greeks a fairer claim may plead, to your pretence their title would proceed. At least, the scepter lost, I still should reign soul or my vassals, and domestic train. To this, Urimachus, to heaven alone, referred the choice to fill the vacant throne. Your patrimonial stores in peace possess, undoubted all your filial claim confess. Your private right should impious power invade, the peers of Ithaca would arm in aid. But say, that stranger guest who laid with drew, what, and from whence? His name and lineage shoe. His grave demeanor and majestic grace speak him descended of not vulgar race. Did he some loan of ancient right require, or came forerunner of your sceptered sire? Son of Polybus, the prince replies, no more my sire will glad thee longing eyes, the queen's fond hope inventive rumor cheers, or vain diviner's dreams divert her fears. That stranger guest, the taffy and realm obeys, a realm defended with encircling seas, mentace, an ever-honored name, of old high in Ulysses's social list enrolled. Thus he, though conscious of the ethereal guest, answered evasive of the sly request. Meantime, the lyre rejoins the sprightly lay, love-dittied airs, and dance conclude the day, but when the star of Eve with golden light adorned the matron brow of stable night, the mirthful train dispersing quit the court, and to their several domes to rest resort. A towering structure to the palace joined, to this his steps, the thoughtful prince inclined, in his pavilion there to sleep repairs, the lighted torch, and sage Eurycleia bears, daughter of Ops, the just, pizenzor's son, for twenty bevvies of great lyreities won. In rosy prime with charms attractive graced, honored by him, a gentle lord and chaste with dear esteem, too wise, with jealous strife to taint the joys of sweet cannubial life. Stole with Telemachus her service ends. A child she nursed him, and a man attends. Whilst to his couch himself the prince addressed, the dutious dame received the purple vest. The silver ring she pulled, the door reclosed, the bolt, obedient to the silken cord, to the strong stables in most depth restored, secured the valves. There, wrapped in silent shade, pensive, the rules the goddess gave he weighed, stretched on the downy fleece, no rest he knows, and in his raptured soul the vision glows. End of The Odyssey, Book 1, Recording by Peter O'Sullivan, Simsbury, Connecticut translated by Alexander Pope, Argument, The Council of Ithaca, Telemachus in the assembly of the lords of Ithaca complains of injustice done him by the suitors, and insists upon their departure from his place, appealing to the princes and exciting the people to declare against them. The suitors endeavor to justify their stay. At least he shall send the queen to the court of Acarius, her father, which he refuses. There appears a prodigy of two eagles in the sky which an augur expounds to the ruin of the suitors. Telemachus then demands a vessel to carry him to Pelos in Sparta, there to inquire of his father's fortunes. Pallas, in the shape of Mentor, an ancient friend of Ulysses, helps him to a ship, assists him in preparing the necessities for the voyage, and embarks with him that night, which concludes the second day of the opening of the poem. The scene continues in the Palace of Ulysses, in Ithaca. Now reddening from the dawn, the morning ray glowed in the front of heaven and gave the day. The youthful hero, with returning light, rose anxious from the inquietudes of night, a royal robe he wore with graceful pride, a two-edged falchion threatened by his side. Embroidered sandals glittered as he trod, and forth he moved, majestic as a god. Then by his heralds, restless of delay, to council calls the peers, the peers obey. Soon, as in solemn form, the assembly sate, from his high dome, himself, sends in state. Bright in his hand a ponderous javelin shined, two dogs, a faithful guard, attend behind. Palace, with great divine, his form improves, and gazing crowds admire him as he moves. His father's throne he filled, while distance stood the hoary peers, and aged wisdom bowed. Plus silence all, at last Egyptus spoke, Egyptus, by his age and sorrow broke. A length of days his soul with prudence crowned, a length of days had bent him to the ground. His eldest hope in arms to Illion came, by great Ulysses taught the path to fame. But, hapless youth, the hideous cyclops tore his quivering limbs, and quaffed his spouting gore. Three sons remained. To climb with haughty fires the royal bed. Eronimus aspires. The rest with duteous love his griefs assuage, and ease the sire of half the cares of age. Yet still, his antithesis he loves, he mourns, and as he stood he spoke and wept by turns. Since great Ulysses sought the frigian planes, within these walls in glorious silence reigns. Say then, ye peers, by whose commands we meet. Why hear once more in solemn counsel sit? Ye young, ye old, the weighty cause disclose. Arrive some message of invading foes? Or say, does high necessity of state inspire some patriot and demand debate? The present synod speaks its author-wise. Assist him, Joe, thou region of the skies. He spoke. Telemachus, with transport glows, embrace the omen and majestic rows. His royal hand the imperial scepter swayed, then thus, addressing to Egyptius said, Reverend old man, lo hear confessed he stands by whom ye meet. My grief your care demands. No story I unfold of public woes, nor bear advices of impending foes. Peace and blessed land, and joy is incessant crowned. Of all this happy realm I grieve alone. For my lost sire continual sorrows spring. The great, the good, your father and your king. Yet more our house from its foundation bows. Our foes are powerful, and your sons the foes. Hither, unwelcome to the queen they come. Why seek they not the rich Icarian dome? If she must wed, from other hands require the dowry. Is Telemachus her sire? Yet, through my court, the noise of revel rings, and waste the wise frugality of kings. Scarce all my herds, their luxury suffice. Scarce all my wine, their midnight hour supplies. Safe in my youth. In riot still they grow, nor in the hapless orphan dread a foe. But come it will, the time when manhood grants more powerful advocates than vain complaints. Approach that hour. Insufferable wrong cries to the gods, and vengeance sleeps to wrong. Rise then ye peers, with virtuous anger rise, your fame revere. But most the avenging skies, by all the deathless powers that reign above, by righteous Themis, and by thundering Job. Themis, who gives to councils or denies success, and humbles or confirms the wise, rise in my aid. Suffice the tears that flow from my lost sire, nor add new row to row. If ere he bore the sword to strengthen ill, or having power to wrong betray the will, on me, on me, your kindled wrath assuage, and bid the voice of lawless riot rage. If ruin to your royal race ye doom, be ye the spoilers, and our wealth consume. Then might we hope redress from juster laws, and raise all Ithaca to aid our cause. But while your sons commit the unpunished wrong, you make the arm of violence too strong. While thus he spoke, with rage and grief he frowned, and dashed the imperial scepter to the ground, the big round tear hung trembling in his eye. The synod grieved, and gave a pitying sigh. Then silent sate, at length, Atunus burns with haughty rage, and sternly thus returns. Oh, insolence of youth, whose tongue affords such railing eloquence, and whore of words, studious thy country's worthies to defame, thy airing voice displays thy mother's shame. Elusive of the bridal day, she gives fond hopes to all, and all with hopes deceives. Did not the sun, through heaven's wide azure rolled, for three long years the royal fraud behold? While she, laborious in delusion, spread the spacious loom, and mixed the various thread. Whereas to life the wondrous figures rise, thus spoke the inventive queen, with artful size. Though cold in death, Ulysses breathes no more, cease yet a wild who urged the bridal hour, cease, till to great liarities I bequeath the task of grief, his ornaments of death. Lest, when the fates his royal ashes claim, the Grecian matrons taint my spotless fame, when he whom living mighty realms obeyed, shall want in death a shroud to grace his shade. Thus she, at once the generous train complies, nor fraud mistrusts in virtue's fair disguise. The work she plied, but studious of delay, by night, reversed the labors of the day. While trice the sun his annual journey made, the conscious lamp the midnight fraud surveyed. Unheard, unseen three years her arts prevail, the fourth her maid unfolds the amazing tale. We saw, as unperceived we took our stand, the backward labors of her faithless hand. Then urged, she perfects her illustrious toils, a wondrous monument of feminine wiles. But you, O Peers, and thou, O Prince, give ear. I speak aloud that every Greek may hear. Dismiss the queen, and if her sire approves, let him espouse her to the peer she loves. Bid instant to prepare the bridal train, nor let a race of princess wait in vain. Though with a grace divine her soul is blessed, and all Minerva breathes within her breast, in wondrous arts than woman more renowned, and more than woman with deep wisdom crowned. Though Tyro nor Mycenae match her name, not great Alemana the proud boasts of fame, yet thus by heaven adorned, by heaven's decree she shines with fatal excellence to thee. With thee the boldly drain indulge the feast, till righteous heaven reclaim her stubborn breast. What, though from pole to pole resounds her name? The son's destruction waits the mother's fame, for till she leaves thy court it is decreed thy bowl to empty, and thy flock to bleed. While yet he speaks, Telemachus replies, in nature starts, and what ye ask the nigh's, thus shall I thus repay a mother's cares, who gave me life and nursed my infant years. While sad on foreign shores Ulysses threads, or glides a ghost with unapparent shades, how to a karyas in the bridal hour, shall I, by waste undone, refund the dower? How from my father should I vengeance dread? How would my mother curse my hated head? And while in wrath to vengeful fiends she cries, how from their hell would vengeful fiends arise? Appored by all, accursed my name would grow, the earth's disgrace, and humankind my foe. If this displease, why urge ye hear your stay? Haste from the court ye spoilers haste away. Waste in wild riot, what your land allows. There apply the early feast, and late carouse, but if to honor lost, to still decreed, for you my howl shall flow, my flocks shall bleed. Judge, and assert my right in partial joy, by him, and all the immortal host above, a sacred oath. If heaven the power supply, vengeance I vow, and for your wrongs ye die. With that two eagles from a mountain's height, by Jove's command, direct their rapid flight. Swift they descend, with wing to wing conjoined, stretch their broad plumes, and float above the wind. Above the assembled peers they wheel on high, and clang their wings, and hovering beat the sky. With ardent eyes the rival train they threat, and shrieking loud denounce, approaching fate. They cuff, they tear, their cheeks and neck they rend, and from their plumes huge drops of blood descend. Then, sailing over the domes and towers they fly, full toward the east, and mount into the sky. The wandering rivals gaze, and with cares oppressed, and chilling horrors freeze in every breast, till big with knowledge of approaching woes. The Prince of Algiers, Halithorces Rose, prescient he viewed the aerial tracks, and drew a sure presage from every wing that flew. Ye sons, he cried, of Ithaca give ear, hear all, but chiefly you, O rivals, hear. Destruction sure over all your heads and pens, Ulysses comes, and death his steps attends. Nor to the great alone is death decreed. We and our guilty Ithaca must bleed. Why cease we then the wrath of heaven to stay? Be humbled all, and lead ye great the way. For lo, my words no fancied woes relate, I speak from science in the voice of fate. When great Ulysses sought the Phrygian shores to shake with war-proud Ilians lofty towers, deeds then undone, me faithful tongue foretold, heaven sealed my words, and you those deeds behold. I see, I cried, his woes a countless train, I see his friends overwhelmed beneath the main, how twice ten years from shore to shore he roams, now twice ten years are past, and now he comes. To whom Urymachus fly, dotted fly, with thy wise dreams, and fables of the sky, go prophecy at home, thy sons advise. Here thou art sage in vain. I better read the sky's unnumbered birds glide through the aerial way, vagrants of the air, and unverboding stray, cold in the tomb, or in the deeps below Ulysses lies, or word thou laid as low. Then would that busy head no broils suggest, for fire to rage to Rhymachus' breast, from him some bribe thy venal tongue requires, and interest, not the god, thy voice inspires. His guideless youth, if thy experience age mislead, fallacious into idle rage, vengeance deserve thy malice shall repress, and but augment the wrongs thou wouldest redress. To Ulymachus may bid the queen repair to great Icarius, whose paternal care will guide her passion, and reward her choice with wealthy dour, and bridal gifts of price, till she retires determined we remain, and both the prince and augur treated vain. His pride of words and thy wild dream of fate move not the brave, or only move their hate. Threat on, O prince, elude the bridal day, threat on till all thy shores in waste decay. True, Greece affords a train of lovely dames, in wealth and beauty worthy of our flames, but never from this nobler suit we cease, for wealth and beauty less than virtue, please. To whom the youth? Since then in vain I tell my numerous woes, in silence let them dwell, but heaven and all the Greeks have heard my wrongs, to heaven and all the Greeks redress belongs. Yet this I ask, nor be it asked in vain, a bark to waft me over the rolling main. The realms of Peel and Sparta to explore, and seek my royal sire from shore to shore, if, or to fame his douthful fate be known, or to be learned from oracles alone, if yet he lives with patience I forbear, till the fleet hours restore the circling year. But if already wandering in the train of empty shades I measure back the main, plant the fair column over the mighty dead, and yield his consort to the nuptial bed, he ceased, and while abashed the peers attend, mentor arose Ulysses faithful friend, when fierce in arms he sought the scenes of war. My friend, he cried, my palace be thy care, years rolled on years my godlike sire decay, God thou his age, and his behests obey. Stern as he rose, he cast his eyes around, that flashed with rage as he spoke, he frowned. Oh never, never more let king be just, be mild in power, or faithful to his trust. Let tyrants cover with an iron rod, oppress, destroy, and be the scourge of God. Since he who like a father held his reign, so soon forgot, was just and mild in vain. True, while my friend is grieved, his griefs I share, yet now the rivals are my smallest care. They for the mighty mischiefs they devise ere long shall pay, their forfeit lives the price. But against you ye Greeks, ye coward-train, gods, how my soul is moved with just disdain, dumb ye all stand, and not one tongue affords his injured prince the little aid of words. Yet while he spoke, Leocratis rejoined. O pride of words, and arrogance of mind, wouldest thou to rise in arms, the Greeks advise? Join all your powers in arms ye Greeks arise. Yet would your powers in vain our strength oppose? The valiant few, or match a host of foes. Should great Ulysses' stern appear in arms, while the bowls circles and the banquet warms, though to his breast his spouse with transport flies, torn from her breast, that hour Ulysses dies. But hence, retreating to your domes repair, to arm the vessel, mentor, be thy care. Antilithracies, thine, be each his friend, ye love the father, go the son attend. But yet I trust the boaster means to stay safe in the court, nor tempt the watery way. Then, with a rushing sound, the assembly bend averse their steps. The rival rout ascend the royal dome, while sad the prince explores the neighboring main, and sorrowing treads the shores. There, as the waters over his hands he shed, the royal supplion to Minerva prayed. O goddess, who descending from the skies vouchsafe thy present to my wondering eyes, by whose commands the raging deeps I trace, and seek my sire through storms and rolling seas, hear from thy heavens above, O warrior made, descend once more, propitious to my aid. Without thy presence, vain is thy command, grease, and the rival train thy voice withstand. Indulgent to his prayer, the goddess took sage mentor's form, and thus, like mentor, spoke. O prince, in early youth divinely wise, born, the Ulysses of thy age to rise, if to the son the father's worth descends, over the wide wave success thy ways attends. To tread the walks of death he stood prepared, and what he greatly thought, he nobly dared. Were not his wise sons descendant of the wise, and did not heroes, from brave heroes rise? Vain were my hopes, few sons attend the praise of their great sires, and most their sires disgrace. But since thy veins paternal virtue fires, and all penelope thy soul inspires, go and succeed, the rivals' aims despise, for never, never wicked man was wise. Blind they rejoice, though now, even now, they fall, death hastes amane, one hour overwhelms them all, and lo, with speed we plow the watery way. My power shall guard thee, and my hand convey. The winged vessel, studious I prepare, through seas and realms companion of thy care. Though to the court ascend, and to the shores, when night advances, bear the navel stores bred, that decaying man with strength supplies, and generous wine which thoughtful sorrow flies. Meanwhile the mariners, by my command, shall speed aboard a valiant chosen band, wide over the bay by vessel vessel rides, the best I chose to waft than over the tides. She spoke to his high dome the prince returns, and as he moves, with royal anguish mourns, twas riot all among the lawless train, bore bled by bore, and goat by goat lay slain. Arrived his hand, the gay attenuous pressed, and thus deriding with smile addressed, grieve not, O daring prince, that noble heart ill suits gay youth the stern heroic part, indulge the genial hour, unbend thy soul, leave thought to age and drain the flowing bowl. Studious to ease thy grief, our care provides the bark to waft thee over the swelling tides. Is this, returns the prince, for mirth a time, when lawless glutton's riot, mirth's a crime, the luscious wine's dishonored lose their taste? The song is noise, and impieces the feast, suffice it to have spent with swift decay the wealth of kings, and made my youth a prey. But now the wise instructions of this age, and manly thoughts inspired by manly age teach me to seek redress for all my woe. Here, or in pile, in pile, for here, your foe. Deny your vessels, ye deny in vain, a private voyager I pass the main. Free, breathe the winds, and free the billows flow, and where on earth I live, I live your foe. He spoke and frowned, nor longer dain to stay, sternly his hand with the drew, and strode away. Meanwhile, for all the dome they quaff, they feast, the rice of taunts were spread from guest to guest, and each in jovial mood his mate addressed. Trembl ye not, o friends, and coward fly, doomed by the stern Telemachus to die, to pile or sparta to demand supplies, big with revenge, the mighty warrior flies, or comes from effier with poisons fraught, and kills us all in one tremendous draught, or who can say, his gamesome mate replies, but while the danger of the deeps he tries, he like his sire may sink, deprived of breath, and punish us unkindly by his death, what mighty labours would then he create to seize his treasures and divide his state, the royal palace to his queen convey, or him she blesses in the bridal day. Meantime, the lofty rooms, the print surveys, and where lay the treasures of the Ithican race, here ruddy brass and gold refulgent blazed, their polished chests embroidered vestures graced, here jars of oil breath forth the rich perfume, their casks of wine and rose adorned the dome. Pure, flavourless wine, by gods and bounty given and worthy to exalt the feasts of heaven, untouched they stood, till his long labours o'er the great Ulysses reached his native shore, a double strength of bars secured the gates, fast by the door, the wise Eurycleo waits, Eurycleia, who great ops thy lineage shared, and watched all night, all day a faithful guard, to whom the prince, O thou whose guardian care, nurse the most wretched king that breeds the air, untouched, and sacred may these vessels stand till great Ulysses views his native land, but by thy care twelve urns of wine be filled, next these in worth, and firm these urns be sealed, and twice ten measures of the choicest flower prepared, our yet descends the evening hour, for when the flavouring shades of night arise, and peaceful slumbers close my mother's eyes, me from our coast, shall spreading sails convey, to seek Ulysses through the watery way. While he spoke, she filled the walls with cries, and tears ran trickling from her aged eyes. O wither, wither flies my son, she cried, to realms that rocks and roaring seas divide, in foreign lands thy father's days decayed, and foreign lands contain the mighty dead, the watery way ill-fated if you try, all all must perish, and by fraud you die. Then stay, my child, storms beat, and rolls the main, O beat those storms, and roll the seas in vain. Far hence, replied the prince, thy fears be driven, heaven calls me forth, these councils are of heaven, but by the powers that hate the perjured swear to keep my voyage from the royal ear, nor uncompelled the dangerous truth betray, till twice six times descends the lamp of day, lest the sad tale of mother's life impair, and grief destroy what time a while would spare, thus he. The matron with uplifted eyes attests the all-seeing sovereign of the skies, then studious she prepares the choiced flower, the strength of wheat and wines of ample store, while to the rival train the prince returns the marshal goddess within patience burns. Like thee, Telemachus, in voice and size, with speed divine from street to street she flies, she bids the mariners prepared to stand when night descends, embodied on the strand. Then, to Naaman, swift shrew runs, she flies and asks a bark, the chief a bark supplies, and now, declining with his sloping wheels, down sunk the sun behind the western hills. The goddess shoved the vessel from the shores, and stowed within its womb the naval stores, full in the openings of the spacious main rides, and now descends the sailor's train. Next to the court in patience of delay, with rapid step the goddess urged her way. There, every eye with slumberous chains she bound, and dashed the flowing goblet to the ground. Drowsy they rose with heavy fumes oppressed, reeled from the palace, and retired to rest. Then, thus, in mentor's reverend form, a raid spoke to Telemachus, the marshal made. Low, on the seas prepared the vessel stands, the impatient mariner thy speed demands. Swift, as she spoke, with rapid pace she leads, the footsteps of the deity he treads. Swift to the shore they moved along the strands, the ready vessel rides, the sailors ready stand. He bids them bring their stores, the attending train load the tall bark, and launch into the main, the prince and goddess to the stern ascend, to the strong stroke at once the rowers bend. Full from the west she bids fresh breezes blow, the sable billows foam and roar below. The chief his orders gives, the obedient band with due observance wait the chief's command. With speed they ma- the mast they rear, with speed unbind the spacious sheet, and stretch it to the wind, high o'er the roaring waves, the spreading sails bow the tall mast, and swell before the gales, the crooked keel the parting surge divides, and to the stern retreating roll the tides, and now they ship their oars, and crown with wine the holy goblet to the powers divine, imploring all the gods that reign above but chief the blue-eyed progeny of jove. Thus all the night they stem the liquid way, and end their voyage with the morning ray. End of Book Two of Homer's Odyssey. The Council of Trent, the Twenty-Second Session. This is the LibriVox Recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Kalinda. James Joyce in context, Volume One, Telemachus. The Council of Trent, the Twenty-Second Session. The Canons and Decrees of the Sacred and Ecumenical Council of Trent, edited and translated J. Waterworth. Session the Twenty-Second, being the Sixth under the Sovereign Pontiff, Pius IV, celebrated on the 17th of September, 1562. Doctrine on the Sacrifice of the Mass. The Sacred and Holy, Ecumenical and General Synod of Trent, lawfully assembled in the Holy Ghost. The same legates of the Apostolic Sec presiding therein. To the end that the ancient, complete, and in every part perfect faith and doctrine, touching the great mystery of the Eucharist, may be retained in the Holy Catholic Church, and may, all errors and heresies being repelled, be preserved in its own purity. The Synod, instructed by the illumination of the Holy Ghost, teaches, declares, and decrees what follows, to be preached to the faithful, on the subject of the Eucharist, considered as being a true and singular sacrifice. On the Institution of the Most Holy Sacrifice of the Mass. For as much as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical Priesthood. There was need, God the Father of Mercy so ordaining, that another priest should rise, according to the order of Melchizedek, our Lord Jesus Christ, who might consummate and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though he was about to offer himself once on the altar of the cross unto God the Father by means of his death, there to operate an eternal redemption. Nevertheless, because that his priesthood was not to be extinguished by his death in the Last Supper, on the night in which he was betrayed, that he might leave to his own beloved spouse the Church a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the cross, might be represented, and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit. Declaring himself constituted a priest forever, according to the order of Melchizedek, he offered up to God the Father his own body and blood under the species of bread and wine. And, under the symbols of those same things, he delivered his own body and blood to be received by his apostles, whom he then constituted priests of the New Testament, and by those words, do this in commemoration of me. He commanded them and their successors in the priesthood to offer them, even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover which the multitude of the children of Israel emulated in memory of their going out of Egypt, he instituted the New Passover, to it himself to be emulated under visible signs by the Church through the Ministry of Priests, in memory of his own passage from this world unto the Father, when, by the effusion of his own blood he redeemed us, and delivered us from the power of darkness and translated us into his kingdom. And this is indeed that clean oblation which cannot be defiled by any unworthiness or malice of those that offer it, which the Lord foretold by Malachius was to be offered in every place clean to his name, which was to be great amongst the Gentiles, and which the Apostle Paul, writing to the Corinthians, has not obscurely indicated when he says that they who are defiled by the participation of the table of devils cannot be partakers of the table of the Lord, by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices during the period of nature and of the law, inasmuch as it comprises all the good things signified by those sacrifices as being the consummation and perfection of them all. That the sacrifice of the mass is propitiatory both for the living and the dead. And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner who once offered himself in a bloody manner on the altar of the cross. The Holy Synod teaches that this sacrifice is truly propitiatory and that by means thereof this is effected that we obtain mercy and find grace in seasonable aid if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord appeased by the oblation thereof and granting the grace and gift of penitence forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests who then offered himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to it, are received most plentifully through this unbloody one. So far is this latter from derogating in any way from that former oblation. Wherefore, not only for the sins, punishments, satisfactions and other necessities of the faithful who are living, but also for those who are departed in Christ and who are not as yet fully purified, is it rightly offered, agreeably, to a tradition of the apostles. Chapter 3 On Masses in Honor of the Saints And although the Church has been accustomed at times to celebrate certain masses in honor and memory of the saints, not therefore, however, doth she teach that sacrifices offered unto them, but unto God alone who crowned them, whence neither is the priest want to say, I offer sacrifice to thee, Peter, or Paul. But giving thanks to God for their victories, he implores their patronage, that they may vouch safe to intercede for us in heaven, whose memory we celebrate upon earth. Chapter 4 On the Canon of the Mass And whereas it besemeth that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy, to the end that it might be worthily and reverently offered and received, the Catholic Church instituted many years ago the sacred canon so pure from every error that nothing is contained therein which does not in the highest degree savor of a certain holiness and piety, and raise up unto God the minds of those that offer. For it is composed out of the very words of the Lord, the traditions of the apostles, and the pious institutions also of holy pontiffs. Chapter 5 On the Solemn Ceremonies of the Sacrifice of the Mass And whereas such is the nature of man, that without external helps he cannot easily be raised to the meditation of divine things, therefore has Holy Mother Church instituted certain rites to it that certain things be pronounced in the mass in a low and others in a louder tone. She has likewise employed ceremonies such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolic discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended and the minds of the faithful be excited by those visible signs of religion and piety to the contemplation of those most sublime things which are hidden in this sacrifice. Chapter 6 On Mass Wherein the Priest Alone Communicates The sacred and holy synod would feign indeed that at each mass the faithful who are present should communicate not only in spiritual desire but also by the sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most holy sacrifice. But not therefore if this be not always done, does it condemn as private and unlawful, but approves of and therefore commends those masses in which the priest alone communicates sacramentally. Since those masses also ought to be considered as truly common, partly because the people communicate spiritually there at, partly also because they are celebrated by a public minister of the church, not for himself only, but for all the faithful who belong to the body of Christ. Chapter 7 On The Water That Is To Be Mixed With The Wine To Be Offered In The Chalice The holy synod notices in the next place that it has been enjoined by the church on priests to mix water with the wine that is to be offered in the chalice, as well because it is believed that Christ the Lord did this, as also because from his side there came out blood and water, the memory of which mystery is renewed by this co-mixture, and whereas in the Apocalypse of Blessed John the peoples are called waters, the union of that faithful people with Christ, their head is hereby represented. Chapter 8 On Not Celebrating The Mass Everywhere In The Vulgar Tone The Mysteries Of The Mass To Be Explained To The People Although the mass contains great instruction for the faithful people, nevertheless it has not seemed expedient to the fathers that it should be everywhere celebrated in the vulgar tongue. Wherefore the ancient usage of each church and the right approved by the Holy Roman Church, the mother and mistress of all churches, being in each place retained, and that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be none to break it unto them. The holy synod charges pastors and all who have the cure of souls that they frequently, during the celebration of mass, expound either by themselves or others some portion of those things which are read at mass, and that amongst the rest they explain some mystery of this most holy sacrifice, especially on the Lord's days and festivals. Chapter 9 Preliminary Remark On The Following Cannons And because that many errors are at this time disseminated, and many things are taught and maintained by diverse persons in opposition to this ancient faith, which is based on the sacred gospel, the traditions of the apostles, and the doctrine of the holy fathers, the sacred and holy synod, after many engraved deliberations maturely had touching these matters, has resolved with the unanimous consent of all the fathers to condemn and to eliminate from holy church by means of the cannons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine. On The Sacrifice of the Mass If anyone saith that in the mass a true and proper sacrifice is not offered to God, or that to be offered is nothing else but that Christ is given us to eat, let him be anathema. If anyone saith that by those words do this for the commemoration of me, Luke 2219, Christ did not institute the apostles' priest, or did not ordain that they and other priests should offer his own body and blood, let him be anathema. If anyone saith that the sacrifice of the mass is only a sacrifice of praise and thanksgiving, or that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice, or that it profits him only who receives and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities, let him be anathema. Canon 4 If anyone saith that by the sacrifice of the mass a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross, or that it is thereby derogated from, let him be anathema. Canon 5 If anyone saith that it is an imposter to celebrate masses in honour of the saints and for obtaining their intercession with God as the church intends, let him be anathema. Canon 6 If anyone saith that the canon of the mass contains errors and is therefore to be abrogated, let him be anathema. Canon 7 If anyone saith that the ceremonies, vestments, and outward signs which the Catholic Church makes use of in the celebration of masses are incentives to impiety rather than offices of piety, let him be anathema. Canon 8 If anyone saith that masses wherein the priest alone communicates sacramentally are unlawful and are therefore to be abrogated, let him be anathema. Canon 9 If anyone saith that the rite of the Roman Church according to which a part of the canon and the words of consecration are pronounced in a low tone is to be condemned, or that the mass ought to be celebrated in the vulgar tongue only, or that the water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ, let him be anathema. Decree concerning the things to be observed and to be avoided in the celebration of the mass. What great care is to be taken that the sacred and holy sacrifice of the mass be celebrated with all religious service and veneration, each one may easily imagine, who considers that in holy rite he is called a cursed, who doth the work of God negligently. And if we must needs confess that no other work can be performed by the faithful so holy and divine as this tremendous mystery itself, wherein that life-giving victim by which we were reconciled to the Father is daily immolated on the altar by priests, it is also sufficiently clear that all industry and diligence is to be applied to this end, that it be performed with the greatest possible inward cleanness and purity of heart, and outward show of devotion and piety. Whereas, therefore, either through the wickedness of the times or through the carelessness and corruption of men, many things seem already to have crept in which are alien from the dignity of so great a sacrifice, to the end that the honor and cult do their unto may for the glory of God and the edification of the faithful people be restored. The holy synod decrees that the ordinary bishops of places shall take diligent care and be bound to prohibit and abolish all those things which either covetousness, which is a serving of idols, or irreverence, which can hardly be separated from impiety, or superstition, which is a false imitation of true piety, may have introduced, and that many things may be comprised in a few words. First, as relates to covetousness, they shall wholly prohibit all manner of conditions and bargains for recompenses, and whatsoever is given for the celebration of new masses, as also those importunate and illiberal demands rather than requests for alms and other things of the like sort, which are but little removed from a simmonical taint, or at all events from filthy lucre. In the next place, that irreverence may be avoided, each in his own diocese, shall forbid that any wandering or unknown priest be allowed to celebrate mass. Furthermore, they shall not allow anyone who is publicly and notoriously stained with crime, either to minister at the holy altar, or to assist at the sacred services, nor shall they suffer the holy sacrifice to be celebrated, either by any seculars or regulars whatsoever, in private houses, or at all out of the church, and those oratories which are dedicated solely to divine worship, and which are to be designated and visited by the said ordinaries, and not then, unless those who are present shall have first shown, by their decently composed outward appearance, that they are there not in body only, but also in mind and devout affection of heart. They shall also banish from churches all those kinds of music, in which, whether by the organ or in the singing, there is mixed up anything lascivious or impure, as also all secular actions, vain and therefore profane conversations, all walking about, noise and clamor, that so the house of God may be seen to be, and may be called, truly, a house of prayer. Lastly, that no room may be left for superstition, they shall by ordinance, and under given penalties, provide that priests do not celebrate at other than due hours, nor employ other rites, or other ceremonies and prayers in the celebration of masses, besides those which have been approved of by the church, and have been received by a frequent and praiseworthy usage. They shall wholly banish from the church the observance of a fixed number of certain masses and candles, as being the invention of superstitious worship rather than of true religion, and they shall instruct the people what is and whence especially is derived, the fruit so precious and heavenly of this most holy sacrifice. They shall also admonish their people to repair frequently to their own parish churches, at least on the Lord's days and the greater festivals. All, therefore, that has been briefly enumerated, is in such wise propounded to all ordinaries of places as that by the power given them by this sacred and holy synod, and even as delegates to the apostolic sea. They may prohibit, ordain, reform and establish not only the things aforesaid, but also whatsoever else shall seem to them to have relation hereon too, and may compel the faithful people inviolably to observe them by ecclesiastical censures and other penalties, which at their pleasure they may appoint any privileges, exemptions, appeals, and customs whatsoever, to the contrary, notwithstanding. Decree on Reformation The same sacred and holy ecumenical and general synod of Trent, lawfully assembled in the Holy Ghost, the same legates of the apostolic sea presiding therein, to the end that the business of Reformation may be preceded with, has thought good that the following things be ordained in the present session. Chapter 1. The cannons relative to the life and property of conduct of clerics are renewed. There is nothing that continually instructs others unto piety and the service of God more than the life and example of those who have dedicated themselves to the Divine Ministry. For as they are seen to be raised to a higher position above the things of this world, others fix their eyes upon them as a mirror, and derive from them what they are to imitate. Wherefore, clerics called to have the Lord for their portion ought by all means so to regulate their whole life and conversation, as that in their dress, comportment, gait, discourse, and all things else, nothing appear but what is grave, regulated, and replete with religiousness. Avoiding even slight faults, which in them would be most grievous, that so their actions may impress all with veneration. Whereas, therefore, the more useful and decorous these things are for the Church of God, the more carefully also are they to be attended to. The Holy Synod ordains that those things which have been here to fork copiously and wholesomely enacted by sovereign pontiffs and sacred councils, relative to the life, propriety of conduct, dress, and learning of clerics, and also touching the luxuriousness, feastings, dances, gambling, sports, and all sorts of crime, whatever, as also the secular employments to be by them shunned. The same shall be henceforth observed under the same penalties or greater, to be imposed at the discretion of the ordinary, nor shall any appeal suspend the execution hereof, as relating to the correction of manners. But if anything of the above shall be found to have fallen into disuitude, they shall make it their care that it be brought again into use as soon as possible, and be accurately observed by all, any customs to the contrary not with standing, lest they themselves may have, God being the Avenger, to pay the penalty deserved by their neglect of the correction of those subject to them. Whosoever is hereafter to be promoted to a Cathedral Church shall not only be fully qualified by birth, age, morals, and life, and in other respects, as required by the sacred canons, but shall also have been previously constituted in sacred order, for the space of at least six months. And information on these points, if the individual be only recently or not at all known at the court of Rome, shall be derived from the legates of the apostolic sea, or from the nuncios of the provinces, or from his ordinary, and in his default from the nearest ordinaries. And besides the things above named, he shall possess such learning as to be able to discharge the obligations of the office that is about to be conferred upon him. And he shall therefore have been previously promoted by merit in some university for studies, to be a master or doctor or licentiate in sacred theology or in canon law, or shall be declared by the public testimony of some academy fit to teach others. And, if he be a regular, he shall have a similar attestation from the superiors of his own order, and all the above named persons from whom the information or testimony aforesaid is to be derived, shall be bound to report on these matters faithfully and gratuitously. Otherwise, let them know that their consciences will be grievously burdened, and that God and their own superiors will punish them. Daily distributions out of the third part of all fruits soever are to be established on whom the portion of absentees devolves, certain cases accepted. Bishops, even as the delegates of the Apostolic See, shall have power to defy the third part of any manner of fruits and proceeds of all dignities, personates, and offices existing in cathedral or collegiate churches, into distributions to be assigned as they shall judge fit. In such wise to wit, that if those who ought to receive them should fail on any appointed day personally to discharge the duty that devolves upon them, according to the form that shall be prescribed by the said bishops, they shall forfeit that day's distribution, and shall acquire no manner of property therein, but it shall be applied to the fabric of the church as far as it may need it, or to some other pious place at the discretion of the ordinary. But if their contumacy increase, they shall proceed against them according to the constitution of the sacred canons. But if any of the aforesaid dignitaries has, neither by right nor custom, any jurisdiction, administration, or office devolving upon him in the cathedral or collegiate churches. But out of the city in the same diocese there is a cure of souls to be attended to, which he who holds that dignity is willing to take upon himself. In this case, during the time that he shall reside and minister in the church with that cure, he shall be considered as though he were present and assisted at the divine offices in those cathedral or collegiate churches. These things are to be understood as appointed for those churches only wherein there is no custom or statute, whereby the said dignitaries who do not serve lose something, which amounts to the third part of the said fruits and proceeds. Any customs, even though immemorial, exemptions and constitutions, even though confirmed by oath or by any authority whatsoever to the contrary, notwithstanding. Those not initiated into a sacred order shall not have a voice in the chapter of any cathedral or collegiate church. The qualifications and duties of those who hold benefits therein. Whosoever being employed in the divine offices in a cathedral or collegiate, secular or regular church, is not constituted in the order of sub-deconship at least, shall not have a voice in the chapter of those churches, even though this may have been voluntarily conceded to him by the others. As to those who possess or shall her after possess in the said churches any dignities, personates, offices, prebbins, portions, and any other manner of benefits is whatever, to which various obligations are annexed, such as that some shall say or sing mass, others the gospel, others the epistle, they shall be bound, all just impediments ceasing, to receive the requisite orders within a year, whatsoever may be their privilege, exemption, prerogative, or nobility of birth. Otherwise they shall incur the penalties enacted by the constitution of the Council of Vienna, which begins Ut Ik Kwi, which by this present decree is renewed, and the bishop shall compel them to exercise in person the aforesaid orders on the appointed days, and to discharge all the other duties required of them in the divine service under the said penalties, and others even more grievous, which may be imposed at their discretion. Nor for the future shall any such office be assigned to any but those who shall be well known fully to have already the age and other qualifications, otherwise such provision shall be null. Dispensations expedited out of the Roman court shall be committed to the bishop and be by him examined. Dispensations by whatsoever authority they are to be granted, if they are to be consigned out of the Roman court, shall be consigned to the ordinaries of those who shall have obtained them. And as to those dispensations which shall be granted as graces, they shall not have effect until the said ordinaries, as delegates of the Apostolic See, shall have first ascertain, summarily only, and extrajudicially, that the terms of the petition do not labour under the vice of surreptition or abruption. Alterations of last wills, which alterations ought not to be made, except for a just and necessary cause. The bishops, as delegates of the Apostolic See, shall, before the alterations aforesaid are carried into execution, ascertain that nothing has been stated in the prayer of the petition which suppresses what is true or suggests what is false. Apostolic Legates and Nuncios, Patriarchs, Primates, and Metropolitan, in appeals interposed before them, shall, in all causes whatsoever, as well as in admitting the appeals, as in granting inhibitions after an appeal, be bound to observe the form and tenor of the sacred constitutions, and especially of the constitution of Innocent IV, beginning Romana. Any custom, even though immemorial, or usage or privilege, to the contrary notwithstanding, otherwise the inhibitions and proceedings, and all the consequences thereof, shall be ipso jure null. The bishops, even as the delegates of the Apostolic See, shall, in the cases by law permitted, be the executors of all pious dispositions, whether made by last will, or between the living. They shall have a right to visit all manner of hospitals, colleges, and confraternities of laymen, even those which are called schools, or which go by any other name. But not, however, those places which are under the immediate protection of kings, except with their permission. Also the ill-emissinary institutions, called Mondipiet, or of charity, and all pious places by whatsoever name designated, even though the aforesaid institutions be under the care of laymen, and though the said pious places be protected by a privilege of exemption, and by virtue of their office, they shall take cognizance of, and see to the performance, in accordance with the ordinances of the sacred canons, of all things that have been instituted for God's worship, for the salvation of souls, or for the support of the poor, any custom, even though immemorial, or privilege, or statute whatsoever to the contrary notwithstanding. Chapter 9 Administrators of any pious places whatsoever shall give in their accounts to the ordinary, unless it be otherwise provided by the foundation. The administrators, whether ecclesiastical or lay, of the fabric of any church whatsoever, even though it be a cathedral, as also of any hospital, confraternity, charitable institution, called Mondipiet, and of any pious places whatsoever, shall be bound to give in once a year an account of their administration to the ordinary, all customs and privileges to the contrary being set aside, unless it should happen that, in the institution and regulations of any church or fabric, it has been otherwise expressly provided. But if from custom or privilege, or some regulation of the place, their account has to be rendered to others deputed thereunto, in that case the ordinary shall also be employed jointly with them, and all acquaintances given otherwise shall of be of no avail to the said administrators. Chapter 10 Notary shall be subject to the examination and judgment of the bishops. Whereas the unskillfulness of notaries causes very many injuries, and gives occasion to many lawsuits, the bishop, even as the delegate of the apostolic see, may, by actual examination, search into the competency of all notaries, even though created by apostolic, imperial, or royal authority. And if such notaries be found incompetent, or on any occasion, guilty of a delinquency in the discharge of their office, he may forbid them, altogether or for a time, to exercise that office, in ecclesiastical and spiritual affairs, lawsuits, and causes. Nor shall any appeal on their parts suspend the prohibition of the ordinary. Chapter 11 Usurpers of the property of any church or pious place are punished. If any cleric or layman, by whatsoever dignity preeminent, be he even emperor or king, should be so possessed by covetousness, that root of all evils, as to presume to convert to his own use, and to usurp, by himself or by others, by force or fear, or even by means of any sepacititious persons, whether lay or clerical, or by any artifice or under any colourable pretext whatsoever. The jurisdictions, property, rents, and rights, even those held in fee or under lease, the fruits, emoluments, or any sources of revenue whatsoever belonging to any church, or to any benefits, whether secular or regular, mondipiet, or to any other pious places which ought to be employed for the necessities of the ministers thereof, and of the poor. Or shall presume to hinder them, in any of the ways aforesaid, from being received by those unto whom they of right belong. He shall lie under an anathema, until he shall have wholly restored to the church, unto the administrator or beneficiary thereof, the jurisdictions, property, effects, rights, fruits, and revenues which he has seized upon. Or, in whatsoever way they have come to him, even by way of a gift from a sepacititious person, and until he shall, furthermore, have obtained absolution from the Roman Pontiff. And if he be the patron of the said church, he shall, besides the penalties aforesaid, be thereupon deprived of the right of patronage. And the cleric who shall be the author of, or consenting to, any execrable fraud and usurpation of this kind shall be subjected to the same penalties, as also he shall be deprived of all benefits whatsoever, and be rendered incapable of any others whatsoever. And even after entire satisfaction and absolution he shall be suspended from the exercise of his orders at the discretion of his ordinary. Decree touching the petition for the concession of the chalice. Moreover, whereas the same sacred and holy synod in the preceding session reserved unto another time for an opportunity that might present itself, two articles to be examined and defined, which articles had been proposed on another occasion, but had not then been as yet discussed, to wit, whether the reasons by which the holy catholic church was led to communicate, under the one species of bread, laymen, and also priests, when not celebrating, are in such wise to be adhered to, as that on no account is the use of the chalice to be allowed to any one so ever. And whether, in that case, for reasons beseeming and consonant with Christian charity, it appears that the use of the chalice is to be granted to any nation or kingdom, it is to be conceded under certain conditions, and what are those conditions. It has now, in its desire that the salvation of those on whose behalf the request is made, may be provided for in the best manner. Decreed that the whole business be referred to our Most Holy Lord, as by this present decree doth refer it, who of his singular prudence will do that which he shall judge useful for the Christian commonwealth, and salutary for those who ask for the use of the chalice. Sound 42, Turin. This is the last session of the month of November, it will be the 12th day of the month of November, and therefore it will decree concerning the sacrament of order and the sacrament of matrimony etc. This session was pro-rogued until the 15th day of July 1563. End of doctrine on the And a doctrine on the sacrifice of the mass. Psalm 42, Tuyechim. This is LibriVox recording. On LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Vera Niel. James Joyce in context by Muante Marcus. Psalm 42, Tuyechim. A song for David. Judge me, O God, and distinguish my cause from nation that is not holy. Deliver me from the unjust and deceitful man. For throughout God my strength, why hath so cast me off? And why do I go sorrowful whilst the enemy afflicteth me? Send forth thy light and thy truth. They have connected me, and brought me unto thy holy hill, and into tithes of knuckles. And I will go into the altar of God. To God who gaveth joy to my youth. To thee, O God, my God, I will give praise upon the heart. What thou say, O my soul, and why dost thou disquiet me? Hope in God, for I will still give praise to him, the salvation of my countenance, and my God. And that's Psalm 42, Tuyechim. The Acts of the Apostles, chapters 6 and 7, Tuyechim's translation. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information, or to volunteer, please visit LibriVox.org. Recording by Daniel W. James Joyce in context volume 1, Telemachus. The Acts of the Apostles, chapters 6 and 7, Tuyechim's translation. And in those days, the number of the disciples increasing, there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration. Then the twelve, calling together to the multitude of the disciples, said, It is not reason that we should leave the Word of God in served tables. Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the Word. And the saying was liked by all the multitude. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nikonor, and Timon, and Parmenas, and Nicholas, a presselite of Antioch. These they set before the apostles, and they praying, imposed hands upon them. And the Word of the Lord increased, and the number of the disciples was multiplied in Jerusalem exceedingly. A great multitude also of the priests obeyed the faith. And Stephen, full of grace and fortitude, did great wonders and signs among the people. Now there arose some of that which is called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them that were of Silesia and Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit that spoke. Then they suborned men to say that they had heard him speak words of blasphemy against Moses and against God. And they stirred up the people and the ancients and the scribes, and running together, they took him and brought him to the council. And they set up false witnesses who said, this man seetheth not to speak words against the holy place and against the law. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the traditions which Moses delivered unto us. And all that sat in the council, looking on him, saw his face as if it had been the face of an angel. Then the high priest said, are these things so? Who said, ye men brethren and fathers here, the God of glory appeared to our father Abraham when he was in Mesopotamia before he dwelt in Charon. And he said to him, go forth out of thy country and from thy kindred and come into the land which I shall show thee. Then he went out of the land of the Chaltians and dwelt in Charon. And from thence after his father was dead he removed him into this land wherein you now dwell. And he gave him no inheritance in it, no, not a pace of the foot, but he promised to give it him in possession and to his seed after him when as yet he had no child. And God said to him that his seed should sojourn in a strange country and that they should bring them under bondage and treat them evil for a hundred years. And the nation which they shall serve will I judge, said the Lord. And after these things they shall go out and shall serve me in this place. And he gave them the covenant of circumcision. And so he begot Isaac and circumcised him on the eighth day. And Isaac begot Jacob and Jacob the twelve patriarchs. And the patriarchs through envy sold Joseph into Egypt. And God was with him and delivered him out of all his tribulations. And he gave him favor and wisdom in the sight of Pharaoh, the king of Egypt. And he appointed him governor over Egypt and over all his house. Now there came a famine upon all Egypt and Shannon and great tribulation. And our fathers found no food. But when Jacob had heard that there was corn in Egypt, he sent our fathers first. And at the second time Joseph was known by his brethren and his kindred was made known to Pharaoh. And Joseph's sending called Vidir Jacob, his father, and all his kindred, 75 souls. So Jacob went down into Egypt and he died and our fathers. And they were translated into Sikkim and were laid in the sub-pulchre that Abraham bought for a sum of money for the sons of Hamor, the son of Sikkim. And when the time of the promise drew near, which God had promised to Abraham, the people increased and were multiplied in Egypt. Till another king arose in Egypt who knew not Joseph. This same dealing craftily with our race afflicted our fathers that they should expose their children to the end that they might not be kept alive. At the same time was Moses born and he was acceptable to God who was nourished three months in his father's house. And when he was exposed, Pharaoh's daughter took him up and nourished him for her own son. And Moses was instructed in all the wisdom of the Egyptians and he was mighty in his words and in his deeds. And when he was full 40 years old, it came into his heart to visit his brethren, the children of Israel. And when he had seen one of them suffer wrong, he defended him. And striking the Egyptian, he avenged him who suffered the injury. And he thought that his brethren understood that God by his hand would save them. But they understood it not. And the day following, he showed himself to them when they were at strife and would have reconciled them in peace, saying, Man, ye are brethren. Why hurt you one another? But he that did the injury to his neighbor thrust him away, saying, Who hath appointed thee, prince, and judge over us? What, without kill me, as thou didst yesterday kill the Egyptian? And Moses fled upon this word and was a stranger in the land of Median, where he begot two sons. And when 40 years were expired, there appeared to him in the desert of Mount Sinai, an angel in a flame of fire in a bush. And Moses, seeing it, wondered at the sight. And as he drew near to view it, the voice of the Lord came unto him, saying, I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses, being terrified, durst not behold. And the Lord said to him, Loose the shoes from thy feet, for the place wherein thou standest is holy ground. Seeing, I have seen the affliction of my people which is in Egypt. And I have heard their groaning, and I've come down to deliver them. And now come, and I will send thee into Egypt. This Moses, whom they refuse saying, who hath appointed thee, prince and judge, him God sent to be prince and redeemer, by the hand of the angel who appeared to him in the burning bush. He brought them out, doing wonders and signs in the land of Egypt, and in the Red Sea, and in the desert for 40 years. This is that Moses who said to the children of Israel, A prophet shall God raise up to you of your own brethren as myself, him you shall hear. This is he that was in the church in the wilderness, with the angel who spoke to him on Mount Sinai and with our fathers, who received the words of life to give unto us. Whom our fathers would not obey, but thrust him away, and in their hearts turned back into Egypt, saying to Aaron, make us gods to go before us. For as for this Moses who brought us out of the land of Egypt, we know not what is become of him. And they made a calf in those days, and offered sacrifices to the idol, and rejoiced in the works of their own hands. And God turned and gave them up to serve the host of heaven, as it is written in the books of the prophets. Did you offer victims and sacrifices to me for 40 years, in the desert oh house of Israel? And you took unto you the tabernacle of Moloch, and the star of your God Mempham, figures which you made to adore them, and I will carry you away beyond Babylon. The tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen. Which also our fathers receiving brought in with Jesus, into the possession of the Gentiles, whom God drove out before the face of our fathers, unto the days of David, who found grace before God, in desire to find a tabernacle for the God of Jacob. But Solomon built him a house, yet the most high dwelleth not in houses made by hands, as the prophet saith, heaven is my throne, and the earth my footstool. What house will you build me, saith the Lord, or what is the place of my resting? Hath not my hand made all these things? You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Ghost, as your fathers did, so do you also. Which of the prophets have not your fathers persecuted, and they have slain them, who foretold of the coming of the just one, of whom you have been now the betrayers and murderers, who have received the law by the disposition of the angels, and have not kept it? Now hearing these things, they were cut to the heart, and they gnashed with their teeth at him. But he, being full of the Holy Ghost, looking up steadfastly to heaven, saw the glory of God in Jesus standing on the right hand of God, and he said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God, and they, crying out with a loyal voice, stopped their ears, and with one accord ran violently upon him, and casting him forth without the city, they stoned him, and the witnesses laid down their garments at the feet of a young man whose name was Saul, and they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit, and falling on his knees, he cried with a loud voice, saying, Lord, lay not his sin to their charge, and when he had said this, he fell asleep in the Lord, and Saul was consenting to his death. End of Acts of the Apostles, chapters 6 and 7, Dewey Rheem's translation, recording by Daniel W.