No More Learning

A soft whispering noise floated in vaporous
cloudlets out of the box. It was the woman: soft whispering cloudlets,
soft whispering vapour, whispering and vanishing.

He beat his breast with his fist humbly, secretly under cover of the
wooden armrest. He would be at one with others and with God. He would
love his neighbour. He would love God who had made and loved him. He
would kneel and pray with others and be happy. God would look down on
him and on them and would love them all.

It was easy to be good. God's yoke was sweet and light. It was better
never to have sinned, to have remained always a child, for God loved
little children and suffered them to come to Him. It was a terrible and
a sad thing to sin. But God was merciful to poor sinners who were truly
sorry. How true that was! That was indeed goodness.

The slide was shot to suddenly. The penitent came out. He was next. He
stood up in terror and walked blindly into the box.

At last it had come. He knelt in the silent gloom and raised his eyes
to the white crucifix suspended above him. God could see that he was
sorry. He would tell all his sins. His confession would be long, long.
Everybody in the chapel would know then what a sinner he had been. Let
them know. It was true. But God had promised to forgive him if he was
sorry. He was sorry. He clasped his hands and raised them towards the
white form, praying with his darkened eyes, praying with all his
trembling body, swaying his head to and fro like a lost creature,
praying with whimpering lips.

--Sorry! Sorry! O sorry!

The slide clicked back and his heart bounded in his breast. The face of
an old priest was at the grating, averted from him, leaning upon a
hand. He made the sign of the cross and prayed of the priest to bless
him for he had sinned. Then, bowing his head, he repeated the CONFITEOR
in fright. At the words MY MOST GRIEVOUS FAULT he ceased, breathless.

--How long is it since your last confession, my child?

--A long time, father.

--A month, my child?

--Longer, father.

--Three months, my child?

--Longer, father.

--Six months?

--Eight months, father.

He had begun. The priest asked:

--And what do you remember since that time?

He began to confess his sins: masses missed, prayers not said, lies.

--Anything else, my child?

Sins of anger, envy of others, gluttony, vanity, disobedience.

--Anything else, my child?

There was no help. He murmured:

--I. . . committed sins of impurity, father.

The priest did not turn his head.

--With yourself, my child?

--And. . . with others.

--With women, my child?

--Yes, father.

--Were they married women, my child?

He did not know. His sins trickled from his lips, one by one, trickled
in shameful drops from his soul, festering and oozing like a sore, a
squalid stream of vice. The last sins oozed forth, sluggish, filthy.
There was no more to tell. He bowed his head, overcome.

The Priest was silent. Then he asked:

--How old are you, my child?

--Sixteen, father.

The priest passed his hand several times over his face. Then, resting
his forehead against his hand, he leaned towards the grating and, with
eyes still averted, spoke slowly. His voice was weary and old.

--You are very young, my child, he said, and let me implore of you to
give up that sin. It is a terrible sin. It kills the body and it kills
the soul. It is the cause of many crimes and misfortunes. Give it up,
my child, for God's sake. It is dishonourable and unmanly. You cannot
know where that wretched habit will lead you or where it will come
against you. As long as you commit that sin, my poor child, you will
never be worth one farthing to God. Pray to our mother Mary to help
you. She will help you, my child. Pray to Our Blessed Lady when that
sin comes into your mind. I am sure you will do that, will you not? You
repent of all those sins. I am sure you do. And you will promise God
now that by His holy grace you will never offend Him any more by that
wicked sin. You will make that solemn promise to God, will you not?

--Yes, father.

The old and weary voice fell like sweet rain upon his quaking parching
heart. How sweet and sad!

--Do so my poor child. The devil has led you astray. Drive him back to
hell when he tempts you to dishonour your body in that way--the foul
spirit who hates our Lord. Promise God now that you will give up that
sin, that wretched wretched sin.

Blinded by his tears and by the light of God's mercifulness he bent his
head and heard the grave words of absolution spoken and saw the
priest's hand raised above him in token of forgiveness.

--God bless you, my child. Pray for me.

He knelt to say his penance, praying in a corner of the dark nave; and
his prayers ascended to heaven from his purified heart like perfume
streaming upwards from a heart of white rose.

The muddy streets were gay. He strode homeward, conscious of an
invisible grace pervading and making light his limbs. In spite of all
he had done it. He had confessed and God had pardoned him. His soul was
made fair and holy once more, holy and happy.

It would be beautiful to die if God so willed. It was beautiful to live
in grace a life of peace and virtue and forbearance with others.

He sat by the fire in the kitchen, not daring to speak for happiness.
Till that moment he had not known how beautiful and peaceful life could
be. The green square of paper pinned round the lamp cast down a tender
shade. On the dresser was a plate of sausages and white pudding and on
the shelf there were eggs. They would be for the breakfast in the
morning after the communion in the college chapel. White pudding and
eggs and sausages and cups of tea. How simple and beautiful was life
after all! And life lay all before him.

In a dream he fell asleep. In a dream he rose and saw that it was
morning. In a waking dream he went through the quiet morning towards
the college.

The boys were all there, kneeling in their places. He knelt among them,
happy and shy. The altar was heaped with fragrant masses of white
flowers; and in the morning light the pale flames of the candles among
the white flowers were clear and silent as his own soul.

He knelt before the altar with his classmates, holding the altar cloth
with them over a living rail of hands. His hands were trembling and his
soul trembled as he heard the priest pass with the ciborium from
communicant to communicant.

--CORPUS DOMINI NOSTRI.

Could it be? He knelt there sinless and timid; and he would hold upon
his tongue the host and God would enter his purified body.

--IN VITAM ETERNAM. AMEN.

Another life! A life of grace and virtue and happiness! It was true. It
was not a dream from which he would wake. The past was past.

--CORPUS DOMINI NOSTRI.

The ciborium had come to him.




Chapter 4


Sunday was dedicated to the mystery of the Holy Trinity, Monday to the
Holy Ghost, Tuesday to the Guardian Angels, Wednesday to saint Joseph,
Thursday to the Most Blessed Sacrament of the Altar, Friday to the
Suffering Jesus, Saturday to the Blessed Virgin Mary.

Every morning he hallowed himself anew in the presence of some holy
image or mystery. His day began with an heroic offering of its every
moment of thought or action for the intentions of the sovereign pontiff
and with an early mass. The raw morning air whetted his resolute piety;
and often as he knelt among the few worshippers at the side-altar,
following with his interleaved prayer-book the murmur of the priest, he
glanced up for an instant towards the vested figure standing in the
gloom between the two candles, which were the old and the new
testaments, and imagined that he was kneeling at mass in the catacombs.

His daily life was laid out in devotional areas. By means of
ejaculations and prayers he stored up ungrudgingly for the souls in
purgatory centuries of days and quarantines and years; yet the
spiritual triumph which he felt in achieving with ease so many fabulous
ages of canonical penances did not wholly reward his zeal of prayer,
since he could never know how much temporal punishment he had remitted
by way of suffrage for the agonizing souls; and fearful lest in the
midst of the purgatorial fire, which differed from the infernal only in
that it was not everlasting, his penance might avail no more than a
drop of moisture, he drove his soul daily through an increasing circle
of works of supererogation.

Every part of his day, divided by what he regarded now as the duties of
his station in life, circled about its own centre of spiritual energy.
His life seemed to have drawn near to eternity; every thought, word,
and deed, every instance of consciousness could be made to revibrate
radiantly in heaven; and at times his sense of such immediate
repercussion was so lively that he seemed to feel his soul in devotion
pressing like fingers the keyboard of a great cash register and to see
the amount of his purchase start forth immediately in heaven, not as a
number but as a frail column of incense or as a slender flower.

The rosaries, too, which he said constantly--for he carried his beads
loose in his trousers' pockets that he might tell them as he walked the
streets--transformed themselves into coronals of flowers of such vague
unearthly texture that they seemed to him as hueless and odourless as
they were nameless. He offered up each of his three daily chaplets that
his soul might grow strong in each of the three theological virtues, in
faith in the Father Who had created him, in hope in the Son Who had
redeemed him and in love of the Holy Ghost Who had sanctified him; and
this thrice triple prayer he offered to the Three Persons through Mary
in the name of her joyful and sorrowful and glorious mysteries.

On each of the seven days of the week he further prayed that one of the
seven gifts of the Holy Ghost might descend upon his soul and drive out
of it day by day the seven deadly sins which had defiled it in the
past; and he prayed for each gift on its appointed day, confident that
it would descend upon him, though it seemed strange to him at times
that wisdom and understanding and knowledge were so distinct in their
nature that each should be prayed for apart from the others. Yet he
believed that at some future stage of his spiritual progress this
difficulty would be removed when his sinful soul had been raised up
from its weakness and enlightened by the Third Person of the Most
Blessed Trinity. He believed this all the more, and with trepidation,
because of the divine gloom and silence wherein dwelt the unseen
Paraclete, Whose symbols were a dove and a mighty wind, to sin against
Whom was a sin beyond forgiveness, the eternal mysterious secret Being
to Whom, as God, the priests offered up mass once a year, robed in the
scarlet of the tongues of fire.

The imagery through which the nature and kinship of the Three Persons
of the Trinity were darkly shadowed forth in the books of devotion
which he read--the Father contemplating from all eternity as in a
mirror His Divine Perfections and thereby begetting eternally the
Eternal Son and the Holy Spirit proceeding out of Father and Son from
all eternity--were easier of acceptance by his mind by reason of their
august incomprehensibility than was the simple fact that God had loved
his soul from all eternity, for ages before he had been born into the
world, for ages before the world itself had existed.

He had heard the names of the passions of love and hate pronounced
solemnly on the stage and in the pulpit, had found them set forth
solemnly in books and had wondered why his soul was unable to harbour
them for any time or to force his lips to utter their names with
conviction. A brief anger had often invested him but he had never been
able to make it an abiding passion and had always felt himself passing
out of it as if his very body were being divested with ease of some
outer skin or peel. He had felt a subtle, dark, and murmurous presence
penetrate his being and fire him with a brief iniquitous lust: it, too,
had slipped beyond his grasp leaving his mind lucid and indifferent.
This, it seemed, was the only love and that the only hate his soul
would harbour.

But he could no longer disbelieve in the reality of love, since God
Himself had loved his individual soul with divine love from all
eternity. Gradually, as his soul was enriched with spiritual knowledge,
he saw the whole world forming one vast symmetrical expression of God's
power and love. Life became a divine gift for every moment and
sensation of which, were it even the sight of a single leaf hanging on
the twig of a tree, his soul should praise and thank the Giver. The
world for all its solid substance and complexity no longer existed for
his soul save as a theorem of divine power and love and universality.
So entire and unquestionable was this sense of the divine meaning in
all nature granted to his soul that he could scarcely understand why it
was in any way necessary that he should continue to live. Yet that was
part of the divine purpose and he dared not question its use, he above
all others who had sinned so deeply and so foully against the divine
purpose. Meek and abased by this consciousness of the one eternal
omnipresent perfect reality his soul took up again her burden of
pieties, masses and prayers and sacraments and mortifications, and only
then for the first time since he had brooded on the great mystery of
love did he feel within him a warm movement like that of some newly
born life or virtue of the soul itself. The attitude of rapture in
sacred art, the raised and parted hands, the parted lips and eyes as of
one about to swoon, became for him an image of the soul in prayer,
humiliated and faint before her Creator.

But he had been forewarned of the dangers of spiritual exaltation and
did not allow himself to desist from even the least or lowliest
devotion, striving also by constant mortification to undo the sinful
past rather than to achieve a saintliness fraught with peril. Each of
his senses was brought under a rigorous discipline. In order to mortify
the sense of sight he made it his rule to walk in the street with
downcast eyes, glancing neither to right nor left and never behind him.
His eyes shunned every encounter with the eyes of women. From time to
time also he balked them by a sudden effort of the will, as by lifting
them suddenly in the middle of an unfinished sentence and closing the
book. To mortify his hearing he exerted no control over his voice which
was then breaking, neither sang nor whistled, and made no attempt to
flee from noises which caused him painful nervous irritation such as
the sharpening of knives on the knife board, the gathering of cinders
on the fire-shovel and the twigging of the carpet. To mortify his smell
was more difficult as he found in himself no instinctive repugnance to
bad odours whether they were the odours of the outdoor world, such as
those of dung or tar, or the odours of his own person among which he
had made many curious comparisons and experiments. He found in the end
that the only odour against which his sense of smell revolted was a
certain stale fishy stink like that of long-standing urine; and
whenever it was possible he subjected himself to this unpleasant odour.
To mortify the taste he practised strict habits at table, observed to
the letter all the fasts of the church and sought by distraction to
divert his mind from the savours of different foods. But it was to the
mortification of touch he brought the most assiduous ingenuity of
inventiveness. He never consciously changed his position in bed, sat in
the most uncomfortable positions, suffered patiently every itch and
pain, kept away from the fire, remained on his knees all through the
mass except at the gospels, left part of his neck and face undried so
that air might sting them and, whenever he was not saying his beads,
carried his arms stiffly at his sides like a runner and never in his
pockets or clasped behind him.

He had no temptations to sin mortally. It surprised him however to find
that at the end of his course of intricate piety and self-restraint he
was so easily at the mercy of childish and unworthy imperfections. His
prayers and fasts availed him little for the suppression of anger at
hearing his mother sneeze or at being disturbed in his devotions. It
needed an immense effort of his will to master the impulse which urged
him to give outlet to such irritation. Images of the outbursts of
trivial anger which he had often noted among his masters, their
twitching mouths, close-shut lips and flushed cheeks, recurred to his
memory, discouraging him, for all his practice of humility, by the
comparison. To merge his life in the common tide of other lives was
harder for him than any fasting or prayer and it was his constant
failure to do this to his own satisfaction which caused in his soul at
last a sensation of spiritual dryness together with a growth of doubts
and scruples. His soul traversed a period of desolation in which the
sacraments themselves seemed to have turned into dried-up sources. His
confession became a channel for the escape of scrupulous and unrepented
imperfections. His actual reception of the eucharist did not bring him
the same dissolving moments of virginal self-surrender as did those
spiritual communions made by him sometimes at the close of some visit
to the Blessed Sacrament. The book which he used for these visits was
an old neglected book written by saint Alphonsus Liguori, with fading
characters and sere foxpapered leaves. A faded world of fervent love
and virginal responses seemed to be evoked for his soul by the reading
of its pages in which the imagery of the canticles was interwoven with
the communicant's prayers. An inaudible voice seemed to caress the
soul, telling her names and glories, bidding her arise as for espousal
and come away, bidding her look forth, a spouse, from Amana and from
the mountains of the leopards; and the soul seemed to answer with the
same inaudible voice, surrendering herself: INTER UBERA MEA
COMMORABITUR.

This idea of surrender had a perilous attraction for his mind now that
he felt his soul beset once again by the insistent voices of the flesh
which began to murmur to him again during his prayers and meditations.
It gave him an intense sense of power to know that he could, by a
single act of consent, in a moment of thought, undo all that he had
done. He seemed to feel a flood slowly advancing towards his naked feet
and to be waiting for the first faint timid noiseless wavelet to touch
his fevered skin. Then, almost at the instant of that touch, almost at
the verge of sinful consent, he found himself standing far away from
the flood upon a dry shore, saved by a sudden act of the will or a
sudden ejaculation; and, seeing the silver line of the flood far away
and beginning again its slow advance towards his feet, a new thrill of
power and satisfaction shook his soul to know that he had not yielded
nor undone all.

When he had eluded the flood of temptation many times in this way he
grew troubled and wondered whether the grace which he had refused to
lose was not being filched from him little by little. The clear
certitude of his own immunity grew dim and to it succeeded a vague fear
that his soul had really fallen unawares. It was with difficulty that
he won back his old consciousness of his state of grace by telling
himself that he had prayed to God at every temptation and that the
grace which he had prayed for must have been given to him inasmuch as
God was obliged to give it. The very frequency and violence of
temptations showed him at last the truth of what he had heard about the
trials of the saints. Frequent and violent temptations were a proof
that the citadel of the soul had not fallen and that the devil raged to
make it fall.

Often when he had confessed his doubts and scruples--some momentary
inattention at prayer, a movement of trivial anger in his soul, or a
subtle wilfulness in speech or act--he was bidden by his confessor to
name some sin of his past life before absolution was given him. He
named it with humility and shame and repented of it once more. It
humiliated and shamed him to think that he would never be freed from it
wholly, however holily he might live or whatever virtues or perfections
he might attain.
A restless feeling of guilt would always be present
with him: he would confess and repent and be absolved, confess and
repent again and be absolved again, fruitlessly. Perhaps that first
hasty confession wrung from him by the fear of hell had not been good?
Perhaps, concerned only for his imminent doom, he had not had sincere
sorrow for his sin? But the surest sign that his confession had been
good and that he had had sincere sorrow for his sin was, he knew, the
amendment of his life.

--I have amended my life, have I not? he asked himself.


* * * * *


The director stood in the embrasure of the window, his back to the
light, leaning an elbow on the brown crossblind, and, as he spoke and
smiled, slowly dangling and looping the cord of the other blind,
Stephen stood before him, following for a moment with his eyes the
waning of the long summer daylight above the roofs or the slow deft
movements of the priestly fingers. The priest's face was in total
shadow, but the waning daylight from behind him touched the deeply
grooved temples and the curves of the skull.

Stephen followed also with his ears the accents and intervals of the
priest's voice as he spoke gravely and cordially of indifferent themes,
the vacation which had just ended, the colleges of the order abroad,
the transference of masters. The grave and cordial voice went on easily
with its tale and in the pauses Stephen felt bound to set it on again
with respectful questions. He knew that the tale was a prelude and his
mind waited for the sequel. Ever since the message of summons had come
for him from the director his mind had struggled to find the meaning of
the message; and, during the long restless time he had sat in the
college parlour waiting for the director to come in, his eyes had
wandered from one sober picture to another around the walls and his
mind wandered from one guess to another until the meaning of the
summons had almost become clear. Then, just as he was wishing that some
unforeseen cause might prevent the director from coming, he had heard
the handle of the door turning and the swish of a soutane.

The director had begun to speak of the dominican and franciscan orders
and of the friendship between saint Thomas and saint Bonaventure. The
capuchin dress, he thought, was rather too. . .

Stephen's face gave back the priest's indulgent smile and, not being
anxious to give an opinion, he made a slight dubitative movement with
his lips.

--I believe, continued the director, that there is some talk now among
the capuchins themselves of doing away with it and following the
example of the other franciscans.

--I suppose they would retain it in the cloisters? said Stephen.

--O certainly, said the director. For the cloister it is all right but
for the street I really think it would be better to do away with it,
don't you?

--It must be troublesome, I imagine.

--Of course it is, of course. Just imagine when I was in Belgium I
used to see them out cycling in all kinds of weather with this thing up
about their knees! It was really ridiculous. LES JUPES, they call them
in Belgium.

The vowel was so modified as to be indistinct.

--What do they call them?

--LES JUPES.

--O!

Stephen smiled again in answer to the smile which he could not see on
the priest's shadowed face, its image or spectre only passing rapidly
across his mind as the low discreet accent fell upon his ear. He gazed
calmly before him at the waning sky, glad of the cool of the evening
and of the faint yellow glow which hid the tiny flame kindling upon his
cheek.

The names of articles of dress worn by women or of certain soft and
delicate stuffs used in their making brought always to his mind a
delicate and sinful perfume. As a boy he had imagined the reins by
which horses are driven as slender silken bands and it shocked him to
feel at Stradbrooke the greasy leather of harness. It had shocked him,
too, when he had felt for the first time beneath his tremulous fingers
the brittle texture of a woman's stocking for, retaining nothing of all
he read save that which seemed to him an echo or a prophecy of his own
state, it was only amid soft-worded phrases or within rose-soft stuffs
that he dared to conceive of the soul or body of a woman moving with
tender life.

But the phrase on the priest's lips was disingenuous for he knew that a
priest should not speak lightly on that theme. The phrase had been
spoken lightly with design and he felt that his face was being searched
by the eyes in the shadow. Whatever he had heard or read of the craft
of jesuits he had put aside frankly as not borne out by his own
experience. His masters, even when they had not attracted him,
had seemed to him always intelligent and serious priests,
athletic and high-spirited prefects. He thought of them as men
who washed their bodies briskly with cold water and wore clean cold
linen. During all the years he had lived among them in Clongowes and in
Belvedere he had received only two pandies and, though these had been
dealt him in the wrong, he knew that he had often escaped punishment.
During all those years he had never heard from any of his masters a
flippant word: it was they who had taught him christian doctrine and
urged him to live a good life and, when he had fallen into grievous
sin, it was they who had led him back to grace. Their presence had made
him diffident of himself when he was a muff in Clongowes and it had made
him diffident of himself also while he had held his equivocal position
in Belvedere. A constant sense of this had remained with him up to the
last year of his school life. He had never once disobeyed or allowed
turbulent companions to seduce him from his habit of quiet obedience;
and, even when he doubted some statement of a master, he had never
presumed to doubt openly. Lately some of their judgements had sounded a
little childish in his ears and had made him feel a regret and pity as
though he were slowly passing out of an accustomed world and were
hearing its language for the last time. One day when some boys had
gathered round a priest under the shed near the chapel, he had heard
the priest say:

--I believe that Lord Macaulay was a man who probably never committed
a mortal sin in his life, that is to say, a deliberate mortal sin.

Some of the boys had then asked the priest if Victor Hugo were not the
greatest French writer. The priest had answered that Victor Hugo had
never written half so well when he had turned against the church as he
had written when he was a catholic.

--But there are many eminent French critics, said the priest, who
consider that even Victor Hugo, great as he certainly was, had not so
pure a French style as Louis Veuillot.

The tiny flame which the priest's allusion had kindled upon Stephen's
cheek had sunk down again and his eyes were still fixed calmly on the
colourless sky. But an unresting doubt flew hither and thither before
his mind. Masked memories passed quickly before him: he recognized
scenes and persons yet he was conscious that he had failed to perceive
some vital circumstance in them. He saw himself walking about the
grounds watching the sports in Clongowes and eating slim jim out of his
cricket cap. Some jesuits were walking round the cycle-track in the
company of ladies. The echoes of certain expressions used in Clongowes
sounded in remote caves of his mind.

His ears were listening to these distant echoes amid the silence of the
parlour when he became aware that the priest was addressing him in a
different voice.

--I sent for you today, Stephen, because I wished to speak to you on a
very important subject.

--Yes, sir.

--Have you ever felt that you had a vocation?

Stephen parted his lips to answer yes and then withheld the word
suddenly. The priest waited for the answer and added:

--I mean, have you ever felt within yourself, in your soul, a desire
to join the order? Think.

--I have sometimes thought of it, said Stephen.

The priest let the blindcord fall to one side and, uniting his hands,
leaned his chin gravely upon them, communing with himself.

--In a college like this, he said at length, there is one boy or perhaps
two or three boys whom God calls to the religious life. Such a boy is
marked off from his companions by his piety, by the good example he
shows to others. He is looked up to by them; he is chosen perhaps as
prefect by his fellow sodalists. And you, Stephen, have been such a boy
in this college, prefect of Our Blessed Lady's sodality. Perhaps you
are the boy in this college whom God designs to call to Himself.

A strong note of pride reinforcing the gravity of the priest's voice
made Stephen's heart quicken in response.

To receive that call, Stephen, said the priest, is the greatest honour
that the Almighty God can bestow upon a man. No king or emperor on this
earth has the power of the priest of God. No angel or archangel in
heaven, no saint, not even the Blessed Virgin herself, has the power of
a priest of God: the power of the keys, the power to bind and to loose
from sin, the power of exorcism, the power to cast out from the
creatures of God the evil spirits that have power over them; the power,
the authority, to make the great God of Heaven come down upon the altar
and take the form of bread and wine. What an awful power, Stephen!

A flame began to flutter again on Stephen's cheek as he heard in this
proud address an echo of his own proud musings. How often had he seen
himself as a priest wielding calmly and humbly the awful power
of which angels and saints stood in reverence! His soul had loved
to muse in secret on this desire. He had seen himself, a young
and silent-mannered priest, entering a confessional swiftly,
ascending the altarsteps, incensing, genuflecting, accomplishing
the vague acts of the priesthood which pleased him by reason of
their semblance of reality and of their distance from it. In that
dim life which he had lived through in his musings he had
assumed the voices and gestures which he had noted with various
priests. He had bent his knee sideways like such a one, he had
shaken the thurible only slightly like such a one, his chasuble had
swung open like that of such another as he turned to the altar again
after having blessed the people. And above all it had pleased him to
fill the second place in those dim scenes of his imagining. He shrank
from the dignity of celebrant because it displeased him to imagine that
all the vague pomp should end in his own person or that the ritual
should assign to him so clear and final an office. He longed for the
minor sacred offices, to be vested with the tunicle of subdeacon at
high mass, to stand aloof from the altar, forgotten by the people, his
shoulders covered with a humeral veil, holding the paten within its
folds or, when the sacrifice had been accomplished, to stand as deacon
in a dalmatic of cloth of gold on the step below the celebrant, his
hands joined and his face towards the people, and sing the chant ITE
MISSA EST. If ever he had seen himself celebrant it was as in the
pictures of the mass in his child's massbook, in a church without
worshippers, save for the angel of the sacrifice, at a bare altar, and
served by an acolyte scarcely more boyish than himself. In vague
sacrificial or sacramental acts alone his will seemed drawn to go forth
to encounter reality; and it was partly the absence of an appointed
rite which had always constrained him to inaction whether he had
allowed silence to cover his anger or pride or had suffered only an
embrace he longed to give.

He listened in reverent silence now to the priest's appeal and through
the words he heard even more distinctly a voice bidding him approach,
offering him secret knowledge and secret power. He would know then what
was the sin of Simon Magus and what the sin against the Holy Ghost for
which there was no forgiveness. He would know obscure things, hidden
from others, from those who were conceived and born children of wrath.
He would know the sins, the sinful longings and sinful thoughts and
sinful acts, of others, hearing them murmured into his ears in the
confessional under the shame of a darkened chapel by the lips of women
and of girls; but rendered immune mysteriously at his ordination by the
imposition of hands, his soul would pass again uncontaminated to the
white peace of the altar. No touch of sin would linger upon the hands
with which he would elevate and break the host; no touch of sin would
linger on his lips in prayer to make him eat and drink damnation to
himself not discerning the body of the Lord. He would hold his secret
knowledge and secret power, being as sinless as the innocent, and he
would be a priest for ever according to the order of Melchisedec.

--I will offer up my mass tomorrow morning, said the director, that
Almighty God may reveal to you His holy will. And let you, Stephen,
make a novena to your holy patron saint, the first martyr, who is very
powerful with God, that God may enlighten your mind. But you must be
quite sure, Stephen, that you have a vocation because it would be
terrible if you found afterwards that you had none. Once a priest
always a priest, remember. Your catechism tells you that the sacrament
of Holy Orders is one of those which can be received only once because
it imprints on the soul an indelible spiritual mark which can never be
effaced. It is before you must weigh well, not after. It is a solemn
question, Stephen, because on it may depend the salvation of your
eternal soul. But we will pray to God together.

He held open the heavy hall door and gave his hand as if already to a
companion in the spiritual life. Stephen passed out on to the wide
platform above the steps and was conscious of the caress of mild
evening air. Towards Findlater's church a quartet of young men were
striding along with linked arms, swaying their heads and stepping to
the agile melody of their leader's concertina. The music passed in an
instant, as the first bars of sudden music always did, over the
fantastic fabrics of his mind, dissolving them painlessly and
noiselessly as a sudden wave dissolves the sand-built turrets of
children. Smiling at the trivial air he raised his eyes to the priest's
face and, seeing in it a mirthless reflection of the sunken day,
detached his hand slowly which had acquiesced faintly in the
companionship.

As he descended the steps the impression which effaced his troubled
self-communion was that of a mirthless mask reflecting a sunken day
from the threshold of the college. The shadow, then, of the life of the
college passed gravely over his consciousness. It was a grave and
ordered and passionless life that awaited him, a life without material
cares. He wondered how he would pass the first night in the novitiate
and with what dismay he would wake the first morning in the dormitory.
The troubling odour of the long corridors of Clongowes came back to him
and he heard the discreet murmur of the burning gasflames. At once from
every part of his being unrest began to irradiate. A feverish
quickening of his pulses followed, and a din of meaningless words drove
his reasoned thoughts hither and thither confusedly. His lungs dilated
and sank as if he were inhaling a warm moist unsustaining air and he
smelt again the moist warm air which hung in the bath in Clongowes
above the sluggish turf-coloured water.

Some instinct, waking at these memories, stronger than education or
piety, quickened within him at every near approach to that life, an
instinct subtle and hostile, and armed him against acquiescence. The
chill and order of the life repelled him. He saw himself rising in the
cold of the morning and filing down with the others to early mass and
trying vainly to struggle with his prayers against the fainting
sickness of his stomach. He saw himself sitting at dinner with the
community of a college. What, then, had become of that deep-rooted
shyness of his which had made him loth to eat or drink under a strange
roof? What had come of the pride of his spirit which had always made
him conceive himself as a being apart in every order?

The Reverend Stephen Dedalus, S. J.

His name in that new life leaped into characters before his eyes and to
it there followed a mental sensation of an undefined face or colour of
a face. The colour faded and became strong like a changing glow of
pallid brick red. Was it the raw reddish glow he had so often seen on
wintry mornings on the shaven gills of the priests? The face was
eyeless and sour-favoured and devout, shot with pink tinges of
suffocated anger. Was it not a mental spectre of the face of one of the
jesuits whom some of the boys called Lantern Jaws and others Foxy
Campbell?

He was passing at that moment before the jesuit house in Gardiner
Street and wondered vaguely which window would be his if he ever joined
the order. Then he wondered at the vagueness of his wonder, at the
remoteness of his own soul from what he had hitherto imagined her
sanctuary, at the frail hold which so many years of order and obedience
had of him when once a definite and irrevocable act of his threatened
to end for ever, in time and in eternity, his freedom. The voice of the
director urging upon him the proud claims of the church and the mystery
and power of the priestly office repeated itself idly in his memory.
His soul was not there to hear and greet it and he knew now that the
exhortation he had listened to had already fallen into an idle formal
tale. He would never swing the thurible before the tabernacle as priest.
His destiny was to be elusive of social or religious orders. The wisdom of
the priest's appeal did not touch him to the quick. He was destined to
learn his own wisdom apart from others or to learn the wisdom of others
himself wandering among the snares of the world.

The snares of the world were its ways of sin. He would fall. He had not
yet fallen but he would fall silently, in an instant. Not to fall was
too hard, too hard; and he felt the silent lapse of his soul, as it
would be at some instant to come, falling, falling, but not yet fallen,
still unfallen, but about to fall.

He crossed the bridge over the stream of the Tolka and turned his eyes
coldly for an instant towards the faded blue shrine of the Blessed
Virgin which stood fowl-wise on a pole in the middle of a ham-shaped
encampment of poor cottages. Then, bending to the left, he followed the
lane which led up to his house. The faint sour stink of rotted cabbages
came towards him from the kitchen gardens on the rising ground above
the river. He smiled to think that it was this disorder, the misrule
and confusion of his father's house and the stagnation of vegetable
life, which was to win the day in his soul. Then a short laugh broke
from his lips as he thought of that solitary farmhand in the kitchen
gardens behind their house whom they had nicknamed the man with the
hat. A second laugh, taking rise from the first after a pause, broke
from him involuntarily as he thought of how the man with the hat
worked, considering in turn the four points of the sky and then
regretfully plunging his spade in the earth.

He pushed open the latchless door of the porch and passed through the
naked hallway into the kitchen. A group of his brothers and sisters was
sitting round the table. Tea was nearly over and only the last of the
second watered tea remained in the bottoms of the small glass jars and
jampots which did service for teacups. Discarded crusts and lumps of
sugared bread, turned brown by the tea which had been poured over them,
lay scattered on the table. Little wells of tea lay here and there on
the board, and a knife with a broken ivory handle was stuck through the
pith of a ravaged turnover.

The sad quiet grey-blue glow of the dying day came through the window
and the open door, covering over and allaying quietly a sudden instinct
of remorse in Stephen's heart. All that had been denied them had been
freely given to him, the eldest; but the quiet glow of evening showed
him in their faces no sign of rancour.

He sat near them at the table and asked where his father and mother
were. One answered:

--Goneboro toboro lookboro atboro aboro houseboro.

Still another removal! A boy named Fallon in Belvedere had often asked
him with a silly laugh why they moved so often. A frown of scorn
darkened quickly his forehead as he heard again the silly laugh of the
questioner.

He asked:

--Why are we on the move again if it's a fair question?

--Becauseboro theboro landboro lordboro willboro putboro usboro outboro.

The voice of his youngest brother from the farther side of the
fireplace began to sing the air OFT IN THE STILLY NIGHT. One by one the
others took up the air until a full choir of voices was singing. They
would sing so for hours, melody after melody, glee after glee, till the
last pale light died down on the horizon, till the first dark night
clouds came forth and night fell.

He waited for some moments, listening, before he too took up the air
with them. He was listening with pain of spirit to the overtone of
weariness behind their frail fresh innocent voices. Even before they
set out on life's journey they seemed weary already of the way.

He heard the choir of voices in the kitchen echoed and multiplied
through an endless reverberation of the choirs of endless generations
of children and heard in all the echoes an echo also of the recurring
note of weariness and pain. All seemed weary of life even before
entering upon it. And he remembered that Newman had heard this note
also in the broken lines of Virgil, GIVING UTTERANCE, LIKE THE VOICE OF
NATURE HERSELF, TO THAT PAIN AND WEARINESS YET HOPE OF BETTER THINGS
WHICH HAS BEEN THE EXPERIENCE OF HER CHILDREN IN EVERY TIME.


* * * * *


He could wait no longer.

From the door of Byron's public-house to the gate of Clontarf Chapel,
from the gate of Clontail Chapel to the door of Byron's public-house
and then back again to the chapel and then back again to the public-house
he had paced slowly at first, planting his steps scrupulously in
the spaces of the patchwork of the footpath, then timing their fall to
the fall of verses. A full hour had passed since his father had gone in
with Dan Crosby, the tutor, to find out for him something about the
university. For a full hour he had paced up and down, waiting: but he
could wait no longer.

He set off abruptly for the Bull, walking rapidly lest his father's
shrill whistle might call him back; and in a few moments he had rounded
the curve at the police barrack and was safe.

Yes, his mother was hostile to the idea, as he had read from her
listless silence. Yet her mistrust pricked him more keenly than his
father's pride and he thought coldly how he had watched the faith which
was fading down in his soul ageing and strengthening in her eyes. A dim
antagonism gathered force within him and darkened his mind as a cloud
against her disloyalty and when it passed, cloud-like, leaving his mind
serene and dutiful towards her again, he was made aware dimly and
without regret of a first noiseless sundering of their lives.

The university! So he had passed beyond the challenge of the sentries
who had stood as guardians of his boyhood and had sought to keep him
among them that he might be subject to them and serve their ends. Pride
after satisfaction uplifted him like long slow waves. The end he had
been born to serve yet did not see had led him to escape by an unseen
path and now it beckoned to him once more and a new adventure was about
to be opened to him. It seemed to him that he heard notes of fitful
music leaping upwards a tone and downwards a diminished fourth, upwards
a tone and downwards a major third, like triple-branching flames
leaping fitfully, flame after flame, out of a midnight wood. It was an
elfin prelude, endless and formless; and, as it grew wilder and faster,
the flames leaping out of time, he seemed to hear from under the boughs
and grasses wild creatures racing, their feet pattering like rain upon
the leaves. Their feet passed in pattering tumult over his mind, the
feet of hares and rabbits, the feet of harts and hinds and antelopes,
until he heard them no more and remembered only a proud cadence from
Newman:

--Whose feet are as the feet of harts and underneath the everlasting arms.

The pride of that dim image brought back to his mind the dignity of the
office he had refused. All through his boyhood he had mused upon that
which he had so often thought to be his destiny and when the moment had
come for him to obey the call he had turned aside, obeying a wayward
instinct. Now time lay between: the oils of ordination would never
anoint his body. He had refused. Why?

He turned seaward from the road at Dollymount and as he passed on to
the thin wooden bridge he felt the planks shaking with the tramp of
heavily shod feet. A squad of christian brothers was on its way back
from the Bull and had begun to pass, two by two, across the bridge.
Soon the whole bridge was trembling and resounding. The uncouth faces
passed him two by two, stained yellow or red or livid by the sea, and,
as he strove to look at them with ease and indifference, a faint stain
of personal shame and commiseration rose to his own face. Angry with
himself he tried to hide his face from their eyes by gazing down
sideways into the shallow swirling water under the bridge but he still
saw a reflection therein of their top-heavy silk hats and humble
tape-like collars and loosely-hanging clerical clothes.

--Brother Hickey.
Brother Quaid.
Brother MacArdle.
Brother Keogh. --

Their piety would be like their names, like their faces, like their
clothes, and it was idle for him to tell himself that their humble and
contrite hearts, it might be, paid a far richer tribute of devotion
than his had ever been, a gift tenfold more acceptable than his
elaborate adoration. It was idle for him to move himself to be generous
towards them, to tell himself that if he ever came to their gates,
stripped of his pride, beaten and in beggar's weeds, that they would be
generous towards him, loving him as themselves. Idle and embittering,
finally, to argue, against his own dispassionate certitude, that the
commandment of love bade us not to love our neighbour as ourselves with
the same amount and intensity of love but to love him as ourselves with
the same kind of love.