| HJS |
| volume 3, issue 2, 2003 |
| NOTES 1. Senn ("Taxilonomy," 155) is the only scholar I know of who has reproduced any of the text from any edition, specifically, page 15 of the 1884 first edition, containing the C'est le pigeon illustration, which is keyed to Chapter V, though the text below it is from Chapter III (the large-scale engraved illustrations in the 1884 and 1900 text are often placed on some page near the text the picture is illustrating, not on the exactly appropriate text-page itself). 2. In preparing the translation I have used a photocopy of the ordinary 1900 P. Fort edition, taken from the copy in the University of Michigan Library (Ann Arbor), classmark BT 296 J58, obtained on short notice through the good offices of the New York University Bobst Library Interlibrary Loan Department. If one had to pick the one edition that Joyce is the most likely to have seen, this ordinary 1900 edition would be it, given present information.I have also consulted closely a copy of the original 1884 edition, too fragile to xerox from (in which a past joycean has helpfully circled the wording in Chapter V that is cited in Ulysses), from the collection of the University of Pennsylvania Library, class mark 219.51 J595. 3. This second option, the Jesus-as-socialist theory, originated mainly in France, a Catholic country where there was interest in socialism from the later eighteenth century on. Christ's struggles against existing political and religious authority, and his focus on the individual balanced by his communitarianism and championing of the humble, all resonated with early socialists, whose ideas were of course influenced, directly and in mediated ways, by various aspects of Christianity. Ernest Renan (1823-1892), in his best-selling and controversial Vie de J�sus (1863), had taken the position that Christ was a progressive reformer. He lost his teaching position as a result of his free-thinking opinions. On Joyce and Renan, see Mary T. Reynolds, "Torn By Conflicting Doubts: Joyce and Renan," Renascence: Essays on Values in Literature, 35.2 (Winter 1983), 96-118; and Michael Patrick Gillespie, James Joyce's Trieste Library: A Catalogue of Materials at the Harry Ransom Humanities Research Center, The University of Texas at Austin (Austin: The Harry Ransom Humanities Research Center, The Univ. of Texas at Austin, 1986), 194; items 397 and 398.Bishop Dupanloup, one of the most prominent Catholic cultural writers of the time, wrote an orthodox response to Renan in his Histoire de Notre-Seigneur J�sus-Christ (1870), and is probably the key figure Taxil is thinking of in connection with "option one" above (Jesus as God). 4. But note that this actually contradicts what Taxil does in Vie. Only by completely tacit implication could Taxil's Chaps. I through V be taken as an argument that Christ never existed. Instead, Taxil seems to be trying to rewrite the Gospels' version of events so that they will seen by his readers as religious-minded people's misunderstandings of purely human events that are in fact generated by such common and unmiraculous human tendencies as sexual desire, greed, credulity, etc.Perhaps Taxil is more anticlerically polemical and consistently droll than he is consistently logical. 5. Alphonse is a sometimes used as a generic name for a pimp in French, after title of the drama Monsieur Alphonse (1873) by Alexandre Dumas fils; cf. pander from Pandarus in English. Christ is presented as a pimp procuring clients for a whorish clerical class that prostitutes itself in order to have an easy priestly life. Cp. the anticlerical males' opinion in the Holles street episode of Ulysses that priests are only in it for the money and the easy life (14.252-63). This is the idea from which Stephen then begins (14.277-81) when he makes his main speech in the episode, and presents himself as a substitute priest--though he persuades no one to follow him. (See also the young males' communally constructed allegory of the Catholic Church's history of self-serving activity in Ireland, 14.582-650.) 6. The first of Taxil's several jibes at the anti-sexual (since "pro-spiritual") attitudes of Catholicism--jibes that Joyce and Stephen would have appreciated. 7. Luke 1:6. 8. Another jibe at the Catholic clergy as venal and comfortable, an attitude common among anticlerical thinkers in Catholic countries throughout the eighteenth and nineteenth centuries, when the Church held large amounts of valuable real (and other) property and lived, in many cases quite well, off the income from that property, as well as from the donations of the faithful. 9. Another common anticlerical idea--no large physical effort or any other kind of effort is involved in the job, and therefore a lot of resting and enjoying oneself goes on, while regular people have to work hard just to get by. In the priestly practice of Zacharie's time, a Judaic priest belonged to a group or "order" of men from whom some were chosen to do Jerusalem Temple service each year; there were 24 such orders, each having two weeks of Temple service to cover a year. 10. Nicolas (like Nicodeme) is a generic name in French for a simpleton or ninny; cf. the earlier name-play on Alphonse. 11. Je me fiche comme d'une guigne, "I don't give a fig," uses the same verb ficher as the line about cette fichue position (Chapter V) that Joyce employs in Ulysses. Ficher means most basically to drive something or stick something into something else, and is thus used in a wide variety of blunt locutions. It is very commonly used as an only somewhat milder synonym for foutre (fuck). 12. Raide means "far-fetched" in this context, but the literal sense (far from irrelevant here, in several ways) is "stiff." 13. Taxil's "angel" Gabriel uses a ladder to enter and exit private rooms via the ceiling; cf. his interaction with Marie in her bedroom later on. 14. Christians did not begin to be circumcised until the turn of the twentieth century, and then only in some countries, for reasons of supposed hygiene rather than as a religion custom. 15. Luke 1:67 ff. 16. This of course blatantly evokes the cuckoldry of Jean's conception, and soon Jesus's; Ulysses also mentions horns in connection with cuckoldry, as in the "got the horn" tag from "Sirens" (11.432, etc.) that is repeated at, for example, the very beginning of "Oxen of the Sun." (Bloom and Shakespeare are both presented as cuckolds in Ulysses.)The details about young Jean given here at the end of Chapter II hint at his not being Zacharie's son. The Jesus whom he will promote will be a bastard too, who furthermore will be Jean's half-brother, according to Taxil's Gabriel-theory, while the two boys' mothers are cousins. 17. French brune can mean not only brunette hair, but darker skin-tone; cf. Marion/Molly's exotic, mediterranean hair-color and skin-tone in Ulysses. 18. "Usurper" (in Taxil, usurpateur) is of course famous as the significant final word in the first episode of Ulysses. 19. Joseph is from Hebrew Y�seph = he adds, increases, multiplies, which perhaps is a sarcastically, humorously inappropriate name for an old cuckold whose young fianc�e is having a child after sexual intercourse with a younger man. Perhaps "predestined" is a sarcastic allusion to this inappropriateness, and alludes also to all the "fulfillments" of Judaic prophecies about the Messiah that pepper Gospel accounts of Jesus. In any case, there does not seem to be any passage in the Judaic or Christian scriptures that talks about Joseph's name being "predestined," unless this is implied in the fact that Joseph the eleventh son of Jacob in Genesis is, in turn, the ancestor of Joseph the son of Jacob and husband of Marie (Matthew 1:18, and elsewhere). 20. The French phrase "you're putting your finger in your eye" means that instead of touching your forehead in pondering something you're poking yourself in the eye, that is, you're sadly mistaken. 21. "M'embete a cent sous de l'heure," "I'm bored at the rate of 100 sous an hour," is a common phrase for expressing severe boredom. Taxil's Joseph claims he surpasses even that: he says his rate of boredom is not 100 sous ( = five francs) an hour, but six francs (120 sous) an hour. 22. See Chapter III. 23. That is, now Marie has not only accepted Joseph's assertions that he only wants a housekeeper-wife and not a sexpartner, she has made those "my conditions," and says she will never back down on them. Joseph then promptly says an agreement has been reached and the marriage can happen. He probably imagines that after the marriage and its legal obligations have been entered into (sc. the requirement for consummation), he will have the leverage he needs in order to have a sexual relationship with her. He probably also thinks her anti-sexual talk is simply kid-stuff or girl-stuff and will disappear when reality rears its head, so to speak. Recall the "inscrutable" look on his face and his studiously "offhand" manner, when he first explains to her his avowed disinterest in marital sex. 24. Given their financial circumstances (and thus, implicitly, their less-than-exalted social class), Anne likely works as a household servant of some kind, and Joachim as a small-time merchant or worker--hence the financial straits that Taxil assumes are behind their willingness to abrogate Marie's Temple-service vows, and betroth her to Joseph instead. But what did Anne mean by referring to Joachim's "business reverses" in Chapter III? That would seem to imply that Joachim is self-employed, not someone else's employe. Perhaps we are to imagine that because of his "business reverses" he has had to become an employe recently, or perhaps on the other hand Anne's "business reverses" phrase is a euphemism for some fiscal problem that is even lower in status than small-business budget problems. 25. Marie's parents of course called her tu (familiar you). Though Gabriel promptly becomes quite intimate with Marie, he addresses her with the formal and respectful vous version of "you" (a distinction that no longer exists in English but carries great weight in many European languages). 26. Cp. not only Luke 1:35, but also several passages in Psalms with which the religion-using "angel" apparently is familiar. To cite the 1611 King James Bible's (for our purposes, ironically solemn) literary version, see Psalm 17:8, "Keepe me as the apple of the eye: hide mee vnder the shadowe of thy wings" (Psalmist to Yahweh). Psalm 57:1 has "Be mercifull vnto mee, O God, be merciful [sic] vnto me, for my soule trusteth in thee: yea in the shadow of thy wings will I make my refuge, vntill these calamities bee ouerpast." 63:7 gives "Because thou hast bene my helpe; therefore in the shadow of thy wings will I reioyce." Finally, 91:1 says "He that dwelleth in the secret place of the most high: shall abide vnder the shadow of the Almightie." 27. Dupanloup may sound like a jingling made-up name and thus give the impression of being another example of taxilian name-play (cf. Alphonse and Nicolas in Chapter I). It is certainly tailor-made for Taxil's sarcastic and comic approach to orthodox institutional religion. But F�lix-Antoine-Philibert Dupanloup (1802-1878) was in fact quite real, and a major ecclesiastical figure and orthodox Catholic religious writer of the third quarter of the nineteenth century. He was a vehement defender of mainstream Catholicism, and an expert on Catholic education; the latter trait is attested not only by his writings (which were even translated into English for anglophone Catholics) but also by his practical educational activities, such as founding academies, tutoring the children of the nobility, and instituting a catechetical learning method. In the context of the mainstream Catholic belief of his day, he was a pragmatic (Taxil would say time-serving) moderate who for example opposed the idea of papal infallibility when it was being debated, but accepted it after it became official dogma.Dupanloup's orthodox Histoire de Notre-Seigneur J�sus-Christ (Paris: H. Plon, 1870), to which Taxil here alludes, is over 400 pages in length (over 500 in subsequent editions), and lays out an interpretation of Christ's life that conforms to traditional Catholic doctrine. For Dupanloup, God's Word (i.e., plan) is made flesh in the person of Christ. For Taxil it is instead a smooth pick-up line (i.e., word, plan) that is made "flesh." (Whether or not Taxil knew it--and it is quite possible that he and some of his audience had heard gossip--, it is interesting to note that Dupanloup was probably the illegitimate son of a person from haute soci�t�.) Dupanloup's book on Jesus was intended as a counterblast to Ernest Renan's presentation of Christ as a great progressive human being, in his highly successful Vie de J�sus (1863). Taxil therefore refers to Dupanloup's response rather loosely under the same title, in addition to giving the same title to his own present counterblast against Dupanloup. 28. Taxil's "angel" Gabriel uses a ladder to enter and exit private rooms via the ceiling; cf. his previous interaction with Zacharie in the Temple sanctum.A question naturally arises here: If Gabriel is the same young male throughout Chapters I through V, then he spends time in Jerusalem in the south of Galilee (where he encounters Zacharie), Youttah/Iouda (where he impregnates Elisabeth), and Nazareth in the north of Galilee (where he impregnates Marie and, later, appears to Joseph "in dream"). This of course assumes that Elisabeth's "Gabriel" and Marie's are the same person, given the closely similar modus operandi, although one might instead argue that there is a ring of young males running these sexual "scams," or that this was a well-known technique for obtaining sexual gratification among those young men of the day who were willing to exploit traditional Judaic beliefs (in divinity, in angels, in prophecy, in miracles) to, as usual in Taxil, sexual ends. 29. Taxil is addressing the Pope who was at the head of the Church when Taxil's anticlerical and anti-orthodox writing was being published, Leo XIII, Pope from 1878 to 1903. Leo XIII (Gioacchino Pecci, b. 1810) was from a well-off Sienese family, received (like Joyce and Taxil) a Jesuit education, and was a very similar figure in Italy to Dupanloup in France: he was a reformer of traditional Catholic education, and a practical moderate dedicated to keeping the Church successful. In turn he promoted like thinkers, making Newman (Joyce's early stylistic hero) a cardinal the year after his own elevation to the papacy. Leo promoted Aquinas's theology and philosophy as the basis for rigorous upper-level Catholic education, and for theological and intellectual writing. Only at this period did Aquinas became the official theology and methodology of the Church, after functioning unofficially as such for centuries. Leo was rather literary and academic, and seems to have been quite grave and high-minded as well. The papacy's stock thus rose during his reign, in contrast to the earlier attitude, beyond Italy, toward Popes--that they were parochial hacks largely irrelevant to non-Italian Catholicism. In some ways Leo XIII was thus the first Pope we would recognize as similar to twentieth-century Popes.Of course, all of Joyce's formal education took place in the neothomistic and newmanesque environment that Leo's policies had generated in anglophone Catholic education. In addition to the Joyce/Leo connections mentioned in the main essay, note that Leo was the only Pope the young Joyce lived under till he was 21; he died 20 July 1903, as May Joyce too lay dying in the Joyce family's front bedroom (she died 13 August). After his demise, young Joyce and his friends in the Sheehy family satirically acted out their rather disrespectful version of the process of electing Leo's successor (Ellmann, JJ, 93). Joyce also owned a volume of Leo's poetry, which he left behind in Trieste when he moved from there to Paris in mid-1920 (see Michael Patrick Gillespie, James Joyce's Trieste Library: A Catalogue of Materials at the Harry Ransom Humanities Research Center, The University of Texas at Austin [Austin: The Harry Ransom Humanities Research Center, The Univ. of Texas at Austin, 1986], 144-45; item 276). Leo's poetry, other activities, and reputation among the faithful, are all alluded to at some length in the Dubliners story "Grace" (Dubliners [New York: Penguin Books, 1976], 167-68). 30. That Christ is given both these names in the New Testament is quite true as stated, though whether it means what Taxil implies it does depends on one's attitude toward traditional Christianity. Taxil's position here is that Jesus was perhaps in some sense the son of God, as a result of the machinations of the "angel" Gabriel, but that he was certainly the offspring of a male human being (other than Joseph) with whom Mary had had intercourse. He thus sticks his finger in the eye of mainstream Catholicism, where the New Testament idea that Christ is the "Son of God" is taken quite literally. The theological explanation for the "Son of Man" title is however more complex, including such possibilities, not mutually exclusive, as: (1) it's based on a Hebrew circumlocution for man in the sense of human being, and Christ is seen by mainstream Christianity as some kind of divine/human mix; (2) it's an established Judaic religious title for a figure postulated by messianic and apocalyptical prophecy as destined to come and judge good from evil at the end of history and time (see Daniel 7:13-14), and Christ and his followers see Christ as this figure; and (3) it's a term used of Christ as a human, suffering, humble figure, complementary to the idea of his simultaneous status as the glorious and omnipotent Son of God. In any case, see "Son of Man" as used of Christ at Matthew 8:20, 9:6, 11:19, 12:8, 12:40, 13:41, 16:13, 16:27, 16:28, 17:9, 17:12, 17:22, 19:28, 20:18, 20:28, 24:27, 24:30 (bis), 24:37, 24:39, 24:44, 25:31, 26:2, 26:24 (bis), 26:45, and 26:64; it is used nearly fifty more times in the three Gospels that follow Matthew. 31. The argument appears to be unimpeachable etymologically, even in light of late twentieth-century scientific etymological knowledge: Hebrew Gabhri'el = gabhri man + El the older and more general name for monotheistic divinity than Yahweh. Taxil should know; Gabriel was his birth-name. (Gabriel a/k/a Leo writes himself into a key role in the story, as Joyce would in his own works.) 32. Ever since the emergence of Christianity into official status in the fourth century, the Catholic Church had held councils from time to time to discuss major issues and work them out, arriving at agreed-upon official formulations. Taxil is suggesting (both facetiously and seriously) that the Catholic authorities take up the problem of Christ being, simultaneously, the Son of God and the Son of Man and the Son of Gabriel (and thus the Son of "the Man of God"; recall the etymology of Gabriel). 33. Taxil is making fun of precisely the fact that in the early centuries of the Church, especially the second through the sixth centuries, a common argument among Christians was whether Christ was purely divine (and only looked like a human being) or instead was a mixture of God and man (there were quite a few different ideas as to how this worked and what its implications were). The mainstream position that emerged (Christ as simultaneously fully divine and fully human in a miraculous way) termed other positions heresies in a pejorative (the word originally means something like separate "sects" within the religion as a whole). Taxil says that the human-Gabriel theory he's proposing is just another such "heresy" needing to be "dealt with" by the Church if mainstream orthodoxy is to remain "viable"--but that dealing with this hypothesis would involve the Church having to look at the birth of the Baptist and Christ in secular and sexual terms, which would show up Christianity as a myth. 34. This is a common French expression for "there's something fishy going on," as it might be put in English; the sexual image of the eel in the crevice is retained by sticking to the original French phrase. 35. According to Luke 1:24-25, Elisabeth went into seclusion when she found she was pregnant. No reason is given, but the orthodox interpretation would be that she was perhaps chagrined at first to be pregnant at her age, and wanted to keep it to herself till she was more confident there would not be an embarrassing miscarriage--and also that she wished to ponder the divine meaning of this blessing. Taxil's idea is that she is embarrassed because the father of the child is a young male claiming to be an "angel," rather than her husband. 36. On a hundred sous, see above. Since there are five centimes to a sou, the author is rhetorically "wagering" five francs. Piece(s) du pape is not in dictionaries of modern or medieval French, nor in thesauruses, and is therefore probably Taxil's sarcastic play on monnaie de mise or the like ("legal tender"), implying the self-serving venality of the Church hierarchy. Cf. "Peter's penny/pence," paid annually by Catholics throughout western Europe to the headquarters in Rome prior to the Reformation (recall "birth and death pence," 14.258, and the would-be substitute-priest Stephen's coins, 14.285-88, just prior to the second of Ulysses's Taxil-passages). 37. Stewpot = pot-au-feu, literally "pot at the fire," is often a slow-cooking beef stew with vegetables, cf. "pot of four" as used by Frank Costello in the middle of "Oxen of the Sun" (Ulysses 14.816). More broadly, though, the phrase can simply mean soup stock, or a soup pot, or beef broth. By extension, faire aller le pot-au-feu ("to make the pot-au-feu go") means to keep a household going by tending to what needs to be done, which is all Joseph claims he wants of Marie as a wife. Pot-au-feu also means a stay-at-home person, especially female, or any person or thing that's seen as plain, ordinary, or homely. 38. Belly translates ventre (belly but also womb/uterus) in French, cf. Stephen's ventre de Dieu (Ulysses 14.307), which he uses immediately after he uses the C'est le pigeon phrase from Chapter V, for which see just below. 39. "Talk" translates fable, which is what Joseph and his cuckoldry will in fact become in the creation of Christianity, as Taxil interprets them in Vie: in some regards, not a completely different process from the one that Bloom's (and Joyce's) cuckoldry are undergoing in the reception of Ulysses. 40. Qui donc, si ce n'est un homme, vous a mis dans fichue position?; see the discussion of sexual issues in the Introduction to the translation. Also, cette fichue position could mean "this fucked position, or situation"; see the earlier discussion of ficher. 41. C'est le pigeon, Joseph!; see the discussion of sexual issues in the Introduction to the translation. 42. Literally meaning cascades or waterfalls, French cascades is used for acrobatic tricks involving tumbling and other kinds of bodily agility, and thus more generally means "stunts" in a good or bad sense (here, it also implies Joseph's idea that Marie's stunt was that she "tumbled" into a horizontal position with someone else). 43. The phrase dans de beaux draps (sometimes, vilains draps) means "in fine (or, gross) sheets," i.e., "in a fine mess." This phrase thus allows Joseph to allude quite concretely to the problematic sexual and marital relationship he would have with Marie in marrying someone who is already cheating on him. 44. Matthew 1:18-19 (translating the Greek original in fairly literal fashion): Jesus Christ's birth was like this. Mary his mother having been betrothed to Joseph, it was discovered before their marriage that she was with child by the Holy Spirit. But Joseph her husband, being righteous, and not wishing to embarrass her publicly, proposed secretly to set aside his engagement to her. 45. Tourte (pie) is a common term for moron, because a pie just sits there, inert and passive--and maybe gives off steam too, as Marie's parents may be assumed to be doing at this point. 46. Panther is the name in French; panther the animal is panthere in French. This is Taxil's speculative detail; no Panther is mentioned in the Christian Bible, let alone in connection with the conception of Jesus. Of course, "panther" is a significant theme throughout Ulysses starting from early in the first episode.It would tie up neatly the whole Taxil account in Chapters I through V if Panther were Gabriel, but Marie sees Gabriel as a handsome stranger she's not met before, while Panther is a cousin of hers has already asked to marry her, so the two of them know each other. (Zacharie and Joseph are, respectively, Panther's relative and fellow-townsman, and they do not seem to recognize Gabriel either--though Panther might after all just be good at disguising himself.) In any case, this problem of Panther and Gabriel suggests an interesting exercise: How would Chapters I through V look, retold from Gabriel's perspective? 47. Joseph here repeats at the end of his speech the le pigeon idea that Marie had used, and that Joyce employs in episodes 3, 14, and 15 of Ulysses, putting it in the imperfect form of the verb since the impregnation is in the past. Note also that the fable-opening formula in French is Il �tait une fois, "There was a time" (cf. English "Once upon a time"); c'�tait le pigeon perhaps subtly hints that, when Joseph is able to bring himself to put it this way, Marie's story is beginning to enter the realm of the fabulous. 48. Joseph here repeats, again at the end of his speech, the c'est le pigeon idea that Marie had used, and that Joyce employs in Ulysses, episodes 3, 14, and 15, using the present form of the verb because the result of the impregnation is ongoing, and because as Joseph repeats the idea he gets more comfortable with it and brings it closer to himself by restating it in the present, which is also the exact form Marie had used when she originally said this earlier in Chapter V (Joseph is "converging" with Marie in a number of regards). 49. Marie and Joseph use the c'est/c'�tait le pigeon phrase in the present and the imperfect forms, both of which are indicative rather than subjunctive. Joachim however, responding to Joseph's enthusiastic credulity, is not at all sure he can accept this theory himself, and therefore puts the pigeon idea into the subjunctive, soit le pigeon, indicating that the theory is hypothetical for him, and someone else's rather than his own. 50. Descente de lit ("descent from bed") is usually a bedside rug, its primary sense here, but the phrase is also used to mean a "toady" (because you walk on a bedside rug over and over and take it for granted). 51. It may be of interest that the adverb in French is betement, "beastly," which is here used as a sheer intensive, but carries some perhaps crucial overtones when thought of in its more concrete literal sense. Cf. Stephen's "beastly dead" mother (so Mulligan had said) in the opening scene of Ulysses, which then echoes throughout the book; cf. also Stephen's assertion that in a pregnancy the human mother is a "dam to bear beastly" (14.250) who is responsible for the material aspect of the child, in contrast to the spiritual mother of Jesus who, as Stephen presents things (14.247-49), inserts souls in fetal bodies. 52. Literally, Du moment que, "From the moment that you are the archangel Gabriel," implying (though apparently not in Joseph's credulous mind as he says it here) that this young man hasn't always been the archangel.... (Functionally, the phrase means the same as English "since," since "since" likewise was first temporal and eventually causal.) 53. Just above, the "angel" called Joseph mon vieux (my old man), and now in encouraging him to marry the pregnant young Marie, he calls him mon gar�on (my young man). For Taxil, there's a sarcastic implication of renovation and redemption for Joseph in this arrangement (a no longer young male staying with an unfaithful wife). Is it sarcastic, or wholly sarcastic, for Joyce, in application to Bloom possibly staying with his Marion? 54. Though one might expect Marie's wedding-garland to consist of lilies, which Joseph repeatedly brought to her until the fateful c'est le pigeon day, it is made of orange-blossoms instead. Like lilies they are white, and Taxil might have thought they would have been less expensive and more wearable than lilies, and likewise germane to Israel (cf. co-called Jaffa oranges, a common type that Bloom recalls in connection with Israel at Ulysses 4.194). Also like lilies, orange-blossoms are symbolically associated with purity or virginity; see The Language of Flowers, a late-nineteenth century reference-book commonly cited in connection with the flower-lore in Ulysses ("Language of flowers," 5.261). But because everyone knows of her expectant condition, and in any case it must by now be easy to perceive even if one has not heard gossip, some wedding-guests make fun of the patently pregnant Marie wearing such flowers. |