If the theme of the Odyssey is one of a male being initiated into the world of femininity, in order to become a better husband, then
the 'Proteus' and 'Telemachus' chapters shows through several examples Stephen wrestling with the same feminine archetype for
the selfsame purpose. In 'Telemachus' we first glimpse "Our Mighty Mother" (5:13), an allusion to a phrase used by A.E., the
mystic who appears in the 'Scylla and Charibides' section. This phrase relates to the concept of prima mater, the primary
matter of Nature, specifically the Ocean. In 'Telemachus' he also encounters the 'Poor Old Woman' (14:2) who, as the figure of
Athena, gives him his walking papers to "forge the uncreated conscience of his race" by addressing the Irish problem of being ruled
by an English King and an Italian Pope. Closer to Stephen's ego is the search to find his spiritual father, Leopold Bloom in order
that he can be a model man and husband. For Stephen Daedalus' walk on the Sandymount Strand of June 16th, 1904, corresponds
to a similar walk on that same shell encrusted beach by James Joyce and his future wife Nora Barnacle. While Stephen dwells on
the death of his mother, for which he blames himself because of his inability to act out of mitleid for another, James is wrestling
with the same concept of giving of oneself for another. This mother imagery is reflected in the midwives (37:40) and the
strandentwing cable (37:42); suggesting that the feminine is more intune with, and capable of, this 'sacrifice'. There are three
other references that suggest associations with the feminine, which although anachronistic, bear mentioning. The first is
"whiteheaped corn, orient and immortal"(38:8) this suggests the Eleusinian mysteries, sacred rite of Dea Mater 'Mother God/dess';
where at the height of the ceremony, an ear of corn/wheat was shown as representative of the Goddess' body. Another would be
the Altar's horns (40:5), which relates the founding of altars to YHVH. Although there is no specific reference to horned altars in
'Genesis', it suggests to me altered forms; the symbol of the Goddess in Anatolia, and in Ireland is the bovine or bull. The last
reference is "unfallen Adam, rode and not rutted"(47.28) referring to Lillith, Adam's first wife. Like Lucifer she uttered the non serviam
oath when told she must be subservient (i.e. beneath) Adam, even though she was formed out of the same clay; not having been
generated from his ribmissing self.
Joseph Campbell in Mythic Worlds, Modern Words suggests that this complex word is the key to the mystery Stephen is
unravelling. He breaks it into its constituent parts, they being: consubstantiation, transubstantiation, magnifcand, jew, and bang. The
first relates not only to the father/son adventure of Ulysses/Stephen, but of the theological concept of 'two persons of one
substance'. The second relates to the 'phenomenal change of the bread and wine into the body and blood' at the height of the
Mass; suggesting in its way that the son/Stephen will be changed by the father/Ulysses. Magnificant is a scriptural allusion (L1: 46)
where Mary says, "My soul doth magnify the Lord", interpreted as 'God is within us (all)', suggesting the divine is immanent as
opposed to transcendant. Jew is Leopold Bloom, who as Ulysses teaches Stephen the compassion towards the feminine and
himself. Bang relates to the passage in the previous section 'Nestor' where Stephen says, "God is a noise in the street"(34:33)
In 'Nestor' and 'Proteus' Stephen makes possible allusions to the Gnostic Gospel According to Thomas. In the first it is with his
angry refrain "God is a shout in the street"(34:33) which Joseph Campbell suggests resembles the line "The kingdom of the Father
is spread upon the earth and men do not see it."(99 16:18) It is a comment on the eschatological nature of a Christianity that sees
divinity as an entity outside of ourselves, an entity, which we are incapable of apprehending save through mediation or death. A
marked contrast to this are the words of the GAT attributed to Jesus, "Cleave a piece of wood. I am there; lift up the stone and
you will find me there."(94:26-28). His association with Pico della Mirandola(40:37) and the mention of Scotus (42.8) suggest an
attempt to reawaken an animistic form of Celtic Christianity, one more similar to the pantheistic sentiments of the Gnostics.