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  That was strange. He tried to think how it could be. But the dusk, deepening in the schoolroom, covered over his thoughts. The bell rang. The master marked the sums and cuts to be done for the next lesson and went out. Heron, beside Stephen, began to hum tunelessly.

  MY EXCELLENT FRIEND BOMBADOS.

  Ennis, who had gone to the yard, came back, saying:

  — The boy from the house is coming up for the rector.

  A tall boy behind Stephen rubbed his hands and said:

  — That’s game ball. We can scut the whole hour. He won’t be in till after half two. Then you can ask him questions on the catechism, Dedalus.

  Stephen, leaning back and drawing idly on his scribbler, listened to the talk about him which Heron checked from time to time by saying:

  — Shut up, will you. Don’t make such a bally racket!

  It was strange too that he found an arid pleasure in following up to the end the rigid lines of the doctrines of the church and penetrating into obscure silences only to hear and feel the more deeply his own condemnation. The sentence of saint James which says that he who offends against one commandment becomes guilty of all, had seemed to him first a swollen phrase until he had begun to grope in the darkness of his own state. From the evil seed of lust all other deadly sins had sprung forth: pride in himself and contempt of others, covetousness in using money for the purchase of unlawful pleasures, envy of those whose vices he could not reach to and calumnious murmuring against the pious, gluttonous enjoyment of food, the dull glowering anger amid which he brooded upon his longing, the swamp of spiritual and bodily sloth in which his whole being had sunk.

  As he sat in his bench gazing calmly at the rector’s shrewd harsh face, his mind wound itself in and out of the curious questions proposed to it. If a man had stolen a pound in his youth and had used that pound to amass a huge fortune how much was he obliged to give back, the pound he had stolen only or the pound together with the compound interest accruing upon it or all his huge fortune? If a layman in giving baptism pour the water before saying the words is the child baptized? Is baptism with a mineral water valid? How comes it that while the first beatitude promises the kingdom of heaven to the poor of heart the second beatitude promises also to the meek that they shall possess the land? Why was the sacrament of the eucharist instituted under the two species of bread and wine if Jesus Christ be present body and blood, soul and divinity, in the bread alone and in the wine alone? Does a tiny particle of the consecrated bread contain all the body and blood of Jesus Christ or a part only of the body and blood? If the wine change into vinegar and the host crumble into corruption after they have been consecrated, is Jesus Christ still present under their species as God and as man?

  — Here he is! Here he is!

  A boy from his post at the window had seen the rector come from the house. All the catechisms were opened and all heads bent upon them silently. The rector entered and took his seat on the dais. A gentle kick from the tall boy in the bench behind urged Stephen to ask a difficult question.

  The rector did not ask for a catechism to hear the lesson from. He clasped his hands on the desk and said:

  — The retreat will begin on Wednesday afternoon in honour of saint Francis Xavier whose feast day is Saturday. The retreat will go on from Wednesday to Friday. On Friday confession will be heard all the afternoon after beads. If any boys have special confessors perhaps it will be better for them not to change. Mass will be on Saturday morning at nine o’clock and general communion for the whole college. Saturday will be a free day. But Saturday and Sunday being free days some boys might be inclined to think that Monday is a free day also. Beware of making that mistake. I think you, Lawless, are likely to make that mistake.

  — I sir? Why, sir?

  A little wave of quiet mirth broke forth over the class of boys from the rector’s grim smile. Stephen’s heart began slowly to fold and fade with fear like a withering flower.

  The rector went on gravely:

  — You are all familiar with the story of the life of saint Francis Xavier, I suppose, the patron of your college. He came of an old and illustrious Spanish family and you remember that he was one of the first followers of saint Ignatius. They met in Paris where Francis Xavier was professor of philosophy at the university. This young and brilliant nobleman and man of letters entered heart and soul into the ideas of our glorious founder and you know that he, at his own desire, was sent by saint Ignatius to preach to the Indians. He is called, as you know, the apostle of the Indies. He went from country to country in the east, from Africa to India, from India to Japan, baptizing the people. He is said to have baptized as many as ten thousand idolaters in one month. It is said that his right arm had grown powerless from having been raised so often over the heads of those whom he baptized. He wished then to go to China to win still more souls for God but he died of fever on the island of Sancian. A great saint, saint Francis Xavier! A great soldier of God!

  The rector paused and then, shaking his clasped hands before him, went on:

  — He had the faith in him that moves mountains. Ten thousand souls won for God in a single month! That is a true conqueror, true to the motto of our order: AD MAJOREM DEI GLORIAM! A saint who has great power in heaven, remember: power to intercede for us in our grief; power to obtain whatever we pray for if it be for the good of our souls; power above all to obtain for us the grace to repent if we be in sin. A great saint, saint Francis Xavier! A great fisher of souls!

  He ceased to shake his clasped hands and, resting them against his forehead, looked right and left of them keenly at his listeners out of his dark stern eyes.

  In the silence their dark fire kindled the dusk into a tawny glow. Stephen’s heart had withered up like a flower of the desert that feels the simoom coming from afar.

  * * *

  — REMEMBER ONLY THY LAST THINGS AND THOU SHALT NOT SIN FOR EVER — words taken, my dear little brothers in Christ, from the book of Ecclesiastes, seventh chapter, fortieth verse. In the name of the Father and of the Son and of the Holy Ghost. Amen.

  Stephen sat in the front bench of the chapel. Father Arnall sat at a table to the left of the altar. He wore about his shoulders a heavy cloak; his pale face was drawn and his voice broken with rheum. The figure of his old master, so strangely re-arisen, brought back to Stephen’s mind his life at Clongowes: the wide playgrounds, swarming with boys; the square ditch; the little cemetery off the main avenue of limes where he had dreamed of being buried; the firelight on the wall of the infirmary where he lay sick; the sorrowful face of Brother Michael. His soul, as these memories came back to him, became again a child’s soul.

  — We are assembled here today, my dear little brothers in Christ, for one brief moment far away from the busy bustle of the outer world to celebrate and to honour one of the greatest of saints, the apostle of the Indies, the patron saint also of your college, saint Francis Xavier. Year after year, for much longer than any of you, my dear little boys, can remember or than I can remember, the boys of this college have met in this very chapel to make their annual retreat before the feast day of their patron saint. Time has gone on and brought with it its changes. Even in the last few years what changes can most of you not remember? Many of the boys who sat in those front benches a few years ago are perhaps now in distant lands, in the burning tropics, or immersed in professional duties or in seminaries, or voyaging over the vast expanse of the deep or, it may be, already called by the great God to another life and to the rendering up of their stewardship. And still as the years roll by, bringing with them changes for good and bad, the memory of the great saint is honoured by the boys of this college who make every year their annual retreat on the days preceding the feast day set apart by our Holy Mother the Church to transmit to all the ages the name and fame of one of the greatest sons of catholic Spain.

  — Now what is the meaning of this word RETREAT and why is it allowed on all hands to be a most salutary practice for all who desire to lead before God and in t
he eyes of men a truly christian life? A retreat, my dear boys, signifies a withdrawal for awhile from the cares of our life, the cares of this workaday world, in order to examine the state of our conscience, to reflect on the mysteries of holy religion and to understand better why we are here in this world. During these few days I intend to put before you some thoughts concerning the four last things. They are, as you know from your catechism, death, judgement, hell, and heaven. We shall try to understand them fully during these few days so that we may derive from the understanding of them a lasting benefit to our souls. And remember, my dear boys, that we have been sent into this world for one thing and for one thing alone: to do God’s holy will and to save our immortal souls. All else is worthless. One thing alone is needful, the salvation of one’s soul. What doth it profit a man to gain the whole world if he suffer the loss of his immortal soul? Ah, my dear boys, believe me there is nothing in this wretched world that can make up for such a loss.

  — I will ask you, therefore, my dear boys, to put away from your minds during these few days all worldly thoughts, whether of study or pleasure or ambition, and to give all your attention to the state of your souls. I need hardly remind you that during the days of the retreat all boys are expected to preserve a quiet and pious demeanour and to shun all loud unseemly pleasure. The elder boys, of course, will see that this custom is not infringed and I look especially to the prefects and officers of the sodality of Our Blessed Lady and of the sodality of the holy angels to set a good example to their fellow-students.

  — Let us try, therefore, to make this retreat in honour of saint Francis with our whole heart and our whole mind. God’s blessing will then be upon all your year’s studies. But, above and beyond all, let this retreat be one to which you can look back in after years when maybe you are far from this college and among very different surroundings, to which you can look back with joy and thankfulness and give thanks to God for having granted you this occasion of laying the first foundation of a pious honourable zealous christian life. And if, as may so happen, there be at this moment in these benches any poor soul who has had the unutterable misfortune to lose God’s holy grace and to fall into grievous sin, I fervently trust and pray that this retreat may be the turning point in the life of that soul. I pray to God through the merits of His zealous servant Francis Xavier, that such a soul may be led to sincere repentance and that the holy communion on saint Francis’s day of this year may be a lasting covenant between God and that soul. For just and unjust, for saint and sinner alike, may this retreat be a memorable one.

  — Help me, my dear little brothers in Christ. Help me by your pious attention, by your own devotion, by your outward demeanour. Banish from your minds all worldly thoughts and think only of the last things, death, judgement, hell, and heaven. He who remembers these things, says Ecclesiastes, shall not sin for ever. He who remembers the last things will act and think with them always before his eyes. He will live a good life and die a good death, believing and knowing that, if he has sacrificed much in this earthly life, it will be given to him a hundredfold and a thousandfold more in the life to come, in the kingdom without end — a blessing, my dear boys, which I wish you from my heart, one and all, in the name of the Father and of the Son and of the Holy Ghost. Amen!

  As he walked home with silent companions, a thick fog seemed to compass his mind. He waited in stupor of mind till it should lift and reveal what it had hidden. He ate his dinner with surly appetite and when the meal was over and the grease-strewn plates lay abandoned on the table, he rose and went to the window, clearing the thick scum from his mouth with his tongue and licking it from his lips. So he had sunk to the state of a beast that licks his chaps after meat. This was the end; and a faint glimmer of fear began to pierce the fog of his mind. He pressed his face against the pane of the window and gazed out into the darkening street. Forms passed this way and that through the dull light. And that was life. The letters of the name of Dublin lay heavily upon his mind, pushing one another surlily hither and thither with slow boorish insistence. His soul was fattening and congealing into a gross grease, plunging ever deeper in its dull fear into a sombre threatening dusk while the body that was his stood, listless and dishonoured, gazing out of darkened eyes, helpless, perturbed, and human for a bovine god to stare upon.

  The next day brought death and judgement, stirring his soul slowly from its listless despair. The faint glimmer of fear became a terror of spirit as the hoarse voice of the preacher blew death into his soul. He suffered its agony. He felt the death chill touch the extremities and creep onward towards the heart, the film of death veiling the eyes, the bright centres of the brain extinguished one by one like lamps, the last sweat oozing upon the skin, the powerlessness of the dying limbs, the speech thickening and wandering and failing, the heart throbbing faintly and more faintly, all but vanquished, the breath, the poor breath, the poor helpless human spirit, sobbing and sighing, gurgling and rattling in the throat. No help! No help! He — he himself — his body to which he had yielded was dying. Into the grave with it. Nail it down into a wooden box, the corpse. Carry it out of the house on the shoulders of hirelings. Thrust it out of men’s sight into a long hole in the ground, into the grave, to rot, to feed the mass of its creeping worms and to be devoured by scuttling plump-bellied rats.

  And while the friends were still standing in tears by the bedside the soul of the sinner was judged. At the last moment of consciousness the whole earthly life passed before the vision of the soul and, ere it had time to reflect, the body had died and the soul stood terrified before the judgement seat. God, who had long been merciful, would then be just. He had long been patient, pleading with the sinful soul, giving it time to repent, sparing it yet awhile. But that time had gone. Time was to sin and to enjoy, time was to scoff at God and at the warnings of His holy church, time was to defy His majesty, to disobey His commands, to hoodwink one’s fellow men, to commit sin after sin and to hide one’s corruption from the sight of men. But that time was over. Now it was God’s turn: and He was not to be hoodwinked or deceived. Every sin would then come forth from its lurking place, the most rebellious against the divine will and the most degrading to our poor corrupt nature, the tiniest imperfection and the most heinous atrocity. What did it avail then to have been a great emperor, a great general, a marvellous inventor, the most learned of the learned? All were as one before the judgement seat of God. He would reward the good and punish the wicked. One single instant was enough for the trial of a man’s soul. One single instant after the body’s death, the soul had been weighed in the balance. The particular judgement was over and the soul had passed to the abode of bliss or to the prison of purgatory or had been hurled howling into hell.

  Nor was that all. God’s justice had still to be vindicated before men: after the particular there still remained the general judgement. The last day had come. The doomsday was at hand. The stars of heaven were falling upon the earth like the figs cast by the fig-tree which the wind has shaken. The sun, the great luminary of the universe, had become as sackcloth of hair. The moon was blood-red. The firmament was as a scroll rolled away. The archangel Michael, the prince of the heavenly host, appeared glorious and terrible against the sky. With one foot on the sea and one foot on the land he blew from the arch-angelical trumpet the brazen death of time. The three blasts of the angel filled all the universe. Time is, time was, but time shall be no more. At the last blast the souls of universal humanity throng towards the valley of Jehoshaphat, rich and poor, gentle and simple, wise and foolish, good and wicked. The soul of every human being that has ever existed, the souls of all those who shall yet be born, all the sons and daughters of Adam, all are assembled on that supreme day. And lo, the supreme judge is coming! No longer the lowly Lamb of God, no longer the meek Jesus of Nazareth, no longer the Man of Sorrows, no longer the Good Shepherd, He is seen now coming upon the clouds, in great power and majesty, attended by nine choirs of angels, angels and archangels, principalities, powers and virtue
s, thrones and dominations, cherubim and seraphim, God Omnipotent, God Everlasting. He speaks: and His voice is heard even at the farthest limits of space, even In the bottomless abyss. Supreme Judge, from His sentence there will be and can be no appeal. He calls the just to His side, bidding them enter into the kingdom, the eternity of bliss prepared for them. The unjust He casts from Him, crying in His offended majesty: DEPART FROM ME, YE CURSED, INTO EVERLASTING FIRE WHICH WAS PREPARED FOR THE DEVIL AND HIS ANGELS. O, what agony then for the miserable sinners! Friend is torn apart from friend, children are torn from their parents, husbands from their wives. The poor sinner holds out his arms to those who were dear to him in this earthly world, to those whose simple piety perhaps he made a mock of, to those who counselled him and tried to lead him on the right path, to a kind brother, to a loving sister, to the mother and father who loved him so dearly. But it is too late: the just turn away from the wretched damned souls which now appear before the eyes of all in their hideous and evil character. O you hypocrites, O, you whited sepulchres, O you who present a smooth smiling face to the world while your soul within is a foul swamp of sin, how will it fare with you in that terrible day?

  And this day will come, shall come, must come: the day of death and the day of judgement. It is appointed unto man to die and after death the judgement. Death is certain. The time and manner are uncertain, whether from long disease or from some unexpected accident: the Son of God cometh at an hour when you little expect Him. Be therefore ready every moment, seeing that you may die at any moment. Death is the end of us all. Death and judgement, brought into the world by the sin of our first parents, are the dark portals that close our earthly existence, the portals that open into the unknown and the unseen, portals through which every soul must pass, alone, unaided save by its good works, without friend or brother or parent or master to help it, alone and trembling. Let that thought be ever before our minds and then we cannot sin. Death, a cause of terror to the sinner, is a blessed moment for him who has walked in the right path, fulfilling the duties of his station in life, attending to his morning and evening prayers, approaching the holy sacrament frequently and performing good and merciful works. For the pious and believing catholic, for the just man, death is no cause of terror. Was it not Addison, the great English writer, who, when on his deathbed, sent for the wicked young earl of Warwick to let him see how a christian can meet his end? He it is and he alone, the pious and believing christian, who can say in his heart: