AND the journey continued; the train rolled, still rolled along.  At Sainte-Maure the prayers of the mass were said, and at Sainte-Pierre-des-Corps the “Credo” was chanted.  However, the religious exercises no longer proved so welcome; the pilgrims’ zeal was flagging somewhat in the increasing fatigue of their return journey, after such prolonged mental excitement.  It occurred to Sister Hyacinthe that the happiest way of entertaining these poor worn-out folks would be for someone to read aloud; and she promised that she would allow Monsieur l’Abbe to read them the finish of Bernadette’s life, some of the marvellous episodes of which he had already on two occasions related to them.  However, they must wait until they arrived at Les Aubrais; there would be nearly two hours between Les Aubrais and Etampes, ample time to finish the story without being disturbed.

Then the various religious exercises followed one after the other, in a monotonous repetition of the order which had been observed whilst they crossed the same plains on their way to Lourdes.  They again began the Rosary at Amboise, where they said the first chaplet, the five joyful mysteries; then, after singing the canticle, “O loving Mother, bless,” at Blois, they recited the second chaplet, the five sorrowful mysteries, at Beaugency.  Some little fleecy clouds had veiled the sun since morning, and the landscapes, very sweet and somewhat sad, flew by with a continuous fan-like motion.  The trees and houses on either side of the line disappeared in the grey light with the fleetness of vague visions, whilst the distant hills, enveloped in mist, vanished more slowly, with the gentle rise and fall of a swelling sea.  Between Beaugency and Les Aubrais the train seemed to slacken speed, though it still kept up its rhythmical, persistent rumbling, which the deafened pilgrims no longer even heard.

At length, when Les Aubrais had been left behind, they began to lunch in the carriage.  It was then a quarter to twelve, and when they had said the “Angelus,” and the three “Aves” had been thrice repeated, Pierre took from Marie’s bag the little book whose blue cover was ornamented with an artless picture of Our Lady of Lourdes.  Sister Hyacinthe clapped her hands as a signal for silence, and amidst general wakefulness and ardent curiosity like that of big children impassioned by the marvellous story, the priest was able to begin reading in his fine, penetrating voice.  Now came the narrative of Bernadette’s sojourn at Nevers, and then her death there.  Pierre, however, as on the two previous occasions, soon ceased following the exact text of the little book, and added charming anecdotes of his own, both what he knew and what he could divine; and, for himself alone, he again evolved the true story, the human, pitiful story, that which none had ever told, but which he felt so deeply.

It was on the 8th July, 1866, that Bernadette left Lourdes.  She went to take the veil at Nevers, in the convent of Saint-Gildard, the chief habitation of the Sisters on duty at the Asylum where she had learnt to read and had been living for eight years.  She was then twenty-two years of age, and it was eight years since the Blessed Virgin had appeared to her.  And her farewells to the Grotto, to the Basilica, to the whole town which she loved, were watered with tears.  But she could no longer remain there, owing to the continuous persecution of public curiosity, the visits, the homage, and the adoration paid to her, from which, on account of her delicate health, she suffered cruelly.  Her sincere humility, her timid love of shade and silence, had at last produced in her an ardent desire to disappear, to hide her resounding glory ­the glory of one whom heaven had chosen and whom the world would not leave in peace ­in the depth of some unknown darkness; and she longed only for simple-mindedness, for a quiet humdrum life devoted to prayer and petty daily occupations.  Her departure was therefore a relief both to her and to the Grotto, which she was beginning to embarrass with her excessive innocence and burdensome complaints.

At Nevers, Saint-Gildard ought to have proved a paradise.  She there found fresh air, sunshine, spacious apartments, and an extensive garden planted with fine trees.  Yet she did not enjoy peace, ­that utter forgetfulness of the world for which one flees to the far-away desert.  Scarcely twenty days after her arrival, she donned the garb of the Order and assumed the name of Sister Marie-Bernard, for the time simply engaging herself by partial vows.  However, the world still flocked around her, the persecution of the multitude began afresh.  She was pursued even into the cloister through an irresistible desire to obtain favours from her saintly person.  Ah! to see her, touch her, become lucky by gazing on her or surreptitiously rubbing some medal against her dress.  It was the credulous passion of fetishism, a rush of believers pursuing this poor beatified being in the desire which each felt to secure a share of hope and divine illusion.  She wept at it with very weariness, with impatient revolt, and often repeated:  “Why do they torment me like this?  What more is there in me than in others?” And at last she felt real grief at thus becoming “the raree-show,” as she ended by calling herself with a sad, suffering smile.  She defended herself as far as she could, refusing to see anyone.  Her companions defended her also, and sometimes very sternly, showing her only to such visitors as were authorised by the Bishop.  The doors of the Convent remained closed, and ecclesiastics almost alone succeeded in effecting an entrance.  Still, even this was too much for her desire for solitude, and she often had to be obstinate, to request that the priests who had called might be sent away, weary as she was of always telling the same story, of ever answering the same questions.  She was incensed, wounded, on behalf of the Blessed Virgin herself.  Still, she sometimes had to yield, for the Bishop in person would bring great personages, dignitaries, and prelates; and she would then appear with her grave air, answering politely and as briefly as possible; only feeling at ease when she was allowed to return to her shadowy corner.  Never, indeed, had distinction weighed more heavily on a mortal.  One day, when she was asked if she was not proud of the continual visits paid her by the Bishop, she answered simply:  “Monseigneur does not come to see me, he comes to show me.”  On another occasion some princes of the Church, great militant Catholics, who wished to see her, were overcome with emotion and sobbed before her; but, in her horror of being shown, in the vexation they caused her simple mind, she left them without comprehending, merely feeling very weary and very sad.

At length, however, she grew accustomed to Saint-Gildard, and spent a peaceful existence there, engaged in avocations of which she became very fond.  She was so delicate, so frequently ill, that she was employed in the infirmary.  In addition to the little assistance she rendered there, she worked with her needle, with which she became rather skilful, embroidering albs and altar-cloths in a delicate manner.  But at times she, would lose all strength, and be unable to do even this light work.  When she was not confined to her bed she spent long days in an easy-chair, her only diversion being to recite her rosary or to read some pious work.  Now that she had learnt to read, books interested her, especially the beautiful stories of conversion, the delightful legends in which saints of both sexes appear, and the splendid and terrible dramas in which the devil is baffled and cast back into hell.  But her great favourite, the book at which she continually marvelled, was the Bible, that wonderful New Testament of whose perpetual miracle she never wearied.  She remembered the Bible at Bartres, that old book which had been in the family a hundred years, and whose pages had turned yellow; she could again see her foster-father slip a pin between the leaves to open the book at random, and then read aloud from the top of the right-hand page; and even at that time she had already known those beautiful stories so well that she could have continued repeating the narrative by heart, whatever might be the passage at which the perusal had ceased.  And now that she read the book herself, she found in it a constant source of surprise, an ever-increasing delight.  The story of the Passion particularly upset her, as though it were some extraordinary tragical event that had happened only the day before.  She sobbed with pity; it made her poor suffering body quiver for hours.  Mingled with her tears, perhaps, there was the unconscious dolour of her own passion, the desolate Calvary which she also had been ascending ever since her childhood.

When Bernadette was well and able to perform her duties in the infirmary, she bustled about, filling the building with childish liveliness.  Until her death she remained an innocent, infantile being, fond of laughing, romping, and play.  She was very little, the smallest Sister of the community, so that her companions always treated her somewhat like a child.  Her face grew long and hollow, and lost its bloom of youth; but she retained the pure divine brightness of her eyes, the beautiful eyes of a visionary, in which, as in a limpid sky, you detected the flight of her dreams.  As she grew older and her sufferings increased, she became somewhat sour-tempered and violent, cross-grained, anxious, and at times rough; little imperfections which after each attack filled her with remorse.  She would humble herself, think herself damned, and beg pardon of everyone.  But, more frequently, what a good little daughter of Providence she was!  She became lively, alert, quick at repartee, full of mirth-provoking remarks, with a grace quite her own, which made her beloved.  In spite of her great devotion, although she spent days in prayer, she was not at all bigoted or over-exacting with regard to others, but tolerant and compassionate.  In fact, no nun was ever so much a woman, with distinct features, a decided personality, charming even in its puerility.  And this gift of childishness which she had retained, the simple innocence of the child she still was, also made children love her, as though they recognised in her one of themselves.  They all ran to her, jumped upon her lap, and passed their tiny arms round her neck, and the garden would then fill with the noise of joyous games, races, and cries; and it was not she who ran or cried the least, so happy was she at once more feeling herself a poor unknown little girl as in the far-away days of Bartres!  Later on it was related that a mother had one day brought her paralysed child to the convent for the saint to touch and cure it.  The woman sobbed so much that the Superior ended by consenting to make the attempt.  However, as Bernadette indignantly protested whenever she was asked to perform a miracle, she was not forewarned, but simply called to take the sick child to the infirmary.  And she did so, and when she stood the child on the ground it walked.  It was cured.

Ah! how many times must Bartres and her free childhood spent watching her lambs ­the years passed among the hills, in the long grass, in the leafy woods ­have returned to her during the hours she gave to her dreams when weary of praying for sinners!  No one then fathomed her soul, no one could say if involuntary regrets did not rend her wounded heart.  One day she spoke some words, which her historians have preserved, with the view of making her passion more touching.  Cloistered far away from her mountains, confined to a bed of sickness, she exclaimed:  “It seems to me that I was made to live, to act, to be ever on the move, and yet the Lord will have me remain motionless.”  What a revelation, full of terrible testimony and immense sadness!  Why should the Lord wish that dear being, all grace and gaiety, to remain motionless?  Could she not have honoured Him equally well by living the free, healthy life that she had been born to live?  And would she not have done more to increase the world’s happiness and her own if, instead of praying for sinners, her constant occupation, she had given her love to the husband who might have been united to her and to the children who might have been born to her?  She, so gay and so active, would, on certain evenings, become extremely depressed.  She turned gloomy and remained wrapped in herself, as though overcome by excess of pain.  No doubt the cup was becoming too bitter.  The thought of her life’s perpetual renunciation was killing her.

Did Bernadette often think of Lourdes whilst she was at Saint-Gildard?  What knew she of the triumph of the Grotto, of the prodigies which were daily transforming the land of miracles?  These questions were never thoroughly elucidated.  Her companions were forbidden to talk to her of such matters, which remained enveloped in absolute, continual silence.  She herself did not care to speak of them; she kept silent with regard to the mysterious past, and evinced no desire to know the present, however triumphant it might be.  But all the same did not her heart, in imagination, fly away to the enchanted country of her childhood, where lived her kith and kin, where all her life-ties had been formed, where she had left the most extraordinary dream that ever human being dreamt?  Surely she must have sometimes travelled the beautiful journey of memory, she must have known the main features of the great events that had taken place at Lourdes.  What she most dreaded was to go there herself, and, she always refused to do so, knowing full well that she could not remain unrecognised, and fearful of meeting the crowds whose adoration awaited her.  What glory would have been hers had she been headstrong, ambitious, domineering!  She would have returned to the holy spot of her visions, have worked miracles there, have become a priestess, a female pope, with the infallibility and sovereignty of one of the elect, a friend of the Blessed Virgin.  But the Fathers never really feared this, although express orders had been given to withdraw her from the world for her salvation’s sake.  In reality they were easy, for they knew her, so gentle and so humble in her fear of becoming divine, in her ignorance of the colossal machine which she had put in motion, and the working of which would have made her recoil with affright had she understood it.  No, no! that was no longer her land, that place of crowds, of violence and trafficking.  She would have suffered too much there, she would have been out of her element, bewildered, ashamed.  And so, when pilgrims bound thither asked her with a smile, “Will you come with us?” she shivered slightly, and then hastily replied, “No, no! but how I should like to, were I a little bird!”

Her reverie alone was that little travelling bird, with rapid flight and noiseless wings, which continually went on pilgrimage to the Grotto.  In her dreams, indeed, she must have continually lived at Lourdes, though in the flesh she had not even gone there for either her father’s or her mother’s funeral.  Yet she loved her kin; she was anxious to procure work for her relations who had remained poor, and she had insisted on seeing her eldest brother, who, coming to Nevers to complain, had been refused admission to the convent.  However, he found her weary and resigned, and she did not ask him a single question about New Lourdes, as though that rising town were no longer her own.  The year of the crowning of the Virgin, a priest whom she had deputed to pray for her before the Grotto came back and told her of the never-to-be forgotten wonders of the ceremony, the hundred thousand pilgrims who had flocked to it, and the five-and-thirty bishops in golden vestments who had assembled in the resplendent Basilica.  Whilst listening, she trembled with her customary little quiver of desire and anxiety.  And when the priest exclaimed, “Ah! if you had only seen that pomp!” she answered:  “Me!  I was much better here in my little corner in the infirmary.”  They had robbed her of her glory; her work shone forth resplendently amidst a continuous hosanna, and she only tasted joy in forgetfulness, in the gloom of the cloister, where the opulent farmers of the Grotto forgot her.  It was never the re-echoing solemnities that prompted her mysterious journeys; the little bird of her soul only winged its lonesome flight to Lourdes on days of solitude, in the peaceful hours when no one could there disturb its devotions.  It was before the wild primitive Grotto that she returned to kneel, amongst the bushy eglantine, as in the days when the Gave was not walled in by a monumental quay.  And it was the old town that she visited at twilight, when the cool, perfumed breezes came down from the mountains, the old painted and gilded semi-Spanish church where she had made her first communion, the old Asylum so full of suffering where during eight years she had grown accustomed to solitude ­all that poor, innocent old town, whose every paving-stone awoke old affections in her memory’s depths.

And did Bernadette ever extend the pilgrimage of her dreams as far as Bartres?  Probably, at times when she sat in her invalid-chair and let some pious book slip from her tired hands, and closed her eyes, Bartres did appear to her, lighting up the darkness of her view.  The little antique Romanesque church with sky-blue nave and blood-red altar screens stood there amidst the tombs of the narrow cemetery.  Then she would find herself once more in the house of the Lagues, in the large room on the left, where the fire was burning, and where, in winter-time, such wonderful stories were told whilst the big clock gravely ticked the hours away.  At times the whole countryside spread out before her, meadows without end, giant chestnut-trees beneath which you lost yourself, deserted table-lands whence you descried the distant mountains, the Pic du Midi and the Pic de Viscos soaring aloft as airy and as rose-coloured as dreams, in a paradise such as the legends have depicted.  And afterwards, afterwards came her free childhood, when she scampered off whither she listed in the open air, her lonely, dreamy thirteenth year, when with all the joy of living she wandered through the immensity of nature.  And now, too, perhaps, she again beheld herself roaming in the tall grass among the hawthorn bushes beside the streams on a warm sunny day in June.  Did she not picture herself grown, with a lover of her own age, whom she would have loved with all the simplicity and affection of her heart?  Ah! to be a child again, to be free, unknown, happy once more, to love afresh, and to love differently!  The vision must have passed confusedly before her ­a husband who worshipped her, children gaily growing up around her, the life that everybody led, the joys and sorrows that her own parents had known, and which her children would have had to know in their turn.  But little by little all vanished, and she again found herself in her chair of suffering, imprisoned between four cold walls, with no other desire than a longing one for a speedy death, since she had been denied a share of the poor common happiness of this world.

Bernadette’s ailments increased each year.  It was, in fact, the commencement of her passion, the passion of this new child-Messiah, who had come to bring relief to the unhappy, to announce to mankind the religion of divine justice and equality in the face of miracles which flouted the laws of impassible nature.  If she now rose it was only to drag herself from chair to chair for a few days at a time, and then she would have a relapse and be again forced to take to her bed.  Her sufferings became terrible.  Her hereditary nervousness, her asthma, aggravated by cloister life, had probably turned into phthisis.  She coughed frightfully, each fit rending her burning chest and leaving her half dead.  To complete her misery, caries of the right knee-cap supervened, a gnawing disease, the shooting pains of which caused her to cry aloud.  Her poor body, to which dressings were continually being applied, became one great sore, which was irritated by the warmth of her bed, by her prolonged sojourn between sheets whose friction ended by breaking her skin.  One and all pitied her; those who beheld her martyrdom said that it was impossible to suffer more, or with greater fortitude.  She tried some of the Lourdes water, but it brought her no relief.  Lord, Almighty King, why cure others and not cure her?  To save her soul?  Then dost Thou not save the souls of the others?  What an inexplicable selection!  How absurd that in the eternal evolution of worlds it should be necessary for this poor being to be tortured!  She sobbed, and again and again said in order to keep up her courage:  “Heaven is at the end, but how long the end is in coming!” There was ever the idea that suffering is the test, that it is necessary to suffer upon earth if one would triumph elsewhere, that suffering is indispensable, enviable, and blessed.  But is this not blasphemous, O Lord?  Hast Thou not created youth and joy?  Is it Thy wish that Thy creatures should enjoy neither the sun, nor the smiling Nature which Thou hast created, nor the human affections with which Thou hast endowed their flesh?  She dreaded the feeling of revolt which maddened her at times, and wished also to strengthen herself against the disease which made her groan, and she crucified herself in thought, extending her arms so as to form a cross and unite herself to Jesus, her limbs against His limbs, her mouth against His mouth, streaming the while with blood like Him, and steeped like Him in bitterness!  Jesus died in three hours, but a longer agony fell to her, who again brought redemption by pain, who died to give others life.  When her bones ached with agony she would sometimes utter complaints, but she reproached herself immediately.  “Oh! how I suffer, oh! how I suffer! but what happiness it is to bear this pain!” There can be no more frightful words, words pregnant with a blacker pessimism.  Happy to suffer, O Lord! but why, and to what unknown and senseless end?  Where is the reason in this useless cruelty, in this revolting glorification of suffering, when from the whole of humanity there ascends but one desperate longing for health and happiness?

In the midst of her frightful sufferings, however, Sister Marie-Bernard took the final vows on September 22, 1878.  Twenty years had gone by since the Blessed Virgin had appeared to her, visiting her as the Angel had visited the Virgin, choosing her as the Virgin had been chosen, amongst the most lowly and the most candid, that she might hide within her the secret of King Jesus.  Such was the mystical explanation of that election of suffering, the raison d’etre of that being who was so harshly separated from her fellows, weighed down by disease, transformed into the pitiable field of every human affliction.  She was the “garden inclosed" that brings such pleasure to the gaze of the Spouse.  He had chosen her, then buried her in the death of her hidden life.  And even when the unhappy creature staggered beneath the weight of her cross, her companions would say to her:  “Do you forget that the Blessed Virgin promised you that you should be happy, not in this world, but in the next?” And with renewed strength, and striking her forehead, she would answer:  “Forget? no, no! it is here!” She only recovered temporary energy by means of this illusion of a paradise of glory, into which she would enter escorted by seraphims, to be forever and ever happy.  The three personal secrets which the Blessed Virgin had confided to her, to arm her against evil, must have been promises of beauty, felicity, and immortality in heaven.  What monstrous dupery if there were only the darkness of the earth beyond the grave, if the Blessed Virgin of her dream were not there to meet her with the prodigious guerdons she had promised!  But Bernadette had not a doubt; she willingly undertook all the little commissions with which her companions naively entrusted her for Heaven:  “Sister Marie-Bernard, you’ll say this, you’ll say that, to the Almighty.”  “Sister Marie-Bernard, you’ll kiss my brother if you meet him in Paradise.”  “Sister Marie-Bernard, give me a little place beside you when I die.”  And she obligingly answered each one:  “Have no fear, I will do it!” Ah! all-powerful illusion, delicious repose, power ever reviving and consolatory!

   Song of Solomon i.

And then came the last agony, then came death.

On Friday, March 28, 1879, it was thought that she would not last the night.  She had a despairing longing for the tomb, in order that she might suffer no more, and live again in heaven.  And thus she obstinately refused to receive extreme unction, saying that twice already it had cured her.  She wished, in short, that God would let her die, for it was more than she could bear; it would have been unreasonable to require that she should suffer longer.  Yet she ended by consenting to receive the sacraments, and her last agony was thereby prolonged for nearly three weeks.  The priest who attended her frequently said:  “My daughter, you must make the sacrifice of your life”; and one day, quite out of patience, she sharply answered him:  “But, Father, it is no sacrifice.”  A terrible saying, that also, for it implied disgust at being, furious contempt for existence, and an immediate ending of her humanity, had she had the power to suppress herself by a gesture.  It is true that the poor girl had nothing to regret, that she had been compelled to banish everything from her life, health, joy, and love, so that she might leave it as one casts off a soiled, worn, tattered garment.  And she was right; she condemned her useless, cruel life when she said:  “My passion will finish only at my death; it will not cease until I enter into eternity.”  And this idea of her passion pursued her, attaching her more closely to the cross with her Divine Master.  She had induced them to give her a large crucifix; she pressed it vehemently against her poor maidenly breast, exclaiming that she would like to thrust it into her bosom and leave it there.  Towards the end, her strength completely forsook her, and she could no longer grasp the crucifix with her trembling hands.  “Let it be tightly tied to me,” she prayed, “that I may feel it until my last breath!” The Redeemer upon that crucifix was the only spouse that she was destined to know; His bleeding kiss was to be the only one bestowed upon her womanhood, diverted from nature’s course.  The nuns took cords, passed them under her aching back, and fastened the crucifix so roughly to her bosom that it did indeed penetrate it.

At last death took pity upon her.  On Easter Monday she was seized with a great fit of shivering.  Hallucinations perturbed her, she trembled with fright, she beheld the devil jeering and prowling around her.  “Be off, be off, Satan!” she gasped; “do not touch me, do not carry me away!” And amidst her delirium she related that the fiend had sought to throw himself upon her, that she had felt his mouth scorching her with all the flames of hell.  The devil in a life so pure, in a soul without sin! what for, O Lord! and again I ask it, why this relentless suffering, intense to the very last, why this nightmare-like ending, this death troubled with such frightful fancies, after so beautiful a life of candour, purity, and innocence?  Could she not fall asleep serenely in the peacefulness of her chaste soul?  But doubtless so long as breath remained in her body it was necessary to leave her the hatred and dread of life, which is the devil.  It was life which menaced her, and it was life which she cast out, in the same way that she denied life when she reserved to the Celestial Bridegroom her tortured, crucified womanhood.  That dogma of the Immaculate Conception, which her dream had come to strengthen, was a blow dealt by the Church to woman, both wife and mother.  To decree that woman is only worthy of worship on condition that she be a virgin, to imagine that virgin to be herself born without sin, is not this an insult to Nature, the condemnation of life, the denial of womanhood, whose true greatness consists in perpetuating life?  “Be off, be off, Satan! let me die without fulfilling Nature’s law.”  And she drove the sunshine from the room and the free air that entered by the window, the air that was sweet with the scent of flowers, laden with all the floating germs which transmit love throughout the whole vast world.

On the Wednesday after Easter (April 16th), the death agony commenced.  It is related that on the morning of that day one of Bernadette’s companions, a nun attacked with a mortal illness and lying in the infirmary in an adjoining bed, was suddenly healed upon drinking a glass of Lourdes water.  But she, the privileged one, had drunk of it in vain.  God at last granted her the signal favour which she desired by sending her into the good sound sleep of the earth, in which there is no more suffering.  She asked pardon of everyone.  Her passion was consummated; like the Saviour, she had the nails and the crown of thorns, the scourged limbs, the pierced side.  Like Him she raised her eyes to heaven, extended her arms in the form of a cross, and uttered a loud cry:  “My God!” And, like Him, she said, towards three o’clock:  “I thirst.”  She moistened her lips in the glass, then bowed her head and expired.

Thus, very glorious and very holy, died the Visionary of Lourdes, Bernadette Soubirous, Sister Marie-Bernard, one of the Sisters of Charity of Nevers.  During three days her body remained exposed to view, and vast crowds passed before it; a whole people hastened to the convent, an interminable procession of devotees hungering after hope, who rubbed medals, chaplets, pictures, and missals against the dead woman’s dress, to obtain from her one more favour, a fetish bringing happiness.  Even in death her dream of solitude was denied her:  a mob of the wretched ones of this world rushed to the spot, drinking in illusion around her coffin.  And it was noticed that her left eye, the eye which at the time of the apparitions had been nearest to the Blessed Virgin, remained obstinately open.  Then a last miracle amazed the convent:  the body underwent no change, but was interred on the third day, still supple, warm, with red lips, and a very white skin, rejuvenated as it were, and smelling sweet.  And to-day Bernadette Soubirous, exiled from Lourdes, obscurely sleeps her last sleep at Saint Gildard, beneath a stone slab in a little chapel, amidst the shade and silence of the old trees of the garden, whilst yonder the Grotto shines resplendently in all its triumph.

Pierre ceased speaking; the beautiful, marvellous story was ended.  And yet the whole carriage was still listening, deeply impressed by that death, at once so tragic and so touching.  Compassionate tears fell from Marie’s eyes, while the others, Elise Rouquet, La Grivotte herself, now calmer, clasped their hands and prayed to her who was in heaven to intercede with the Divinity to complete their cure.  M. Sabathier made a big sign of the cross, and then ate a cake which his wife had bought him at Poitiers.

M. de Guersaint, whom sad things always upset, had fallen asleep again in the middle of the story.  And there was only Madame Vincent, with her face buried in her pillow, who had not stirred, like a deaf and blind creature, determined to see and hear nothing more.

Meanwhile the train rolled, still rolled along.  Madame de Jonquiere, after putting her head out of the window, informed them that they were approaching Etampes.  And, when they had left that station behind them, Sister Hyacinthe gave the signal, and they recited the third chaplet of the Rosary, the five glorious mysteries ­the Resurrection of Our Lord, the Ascension of Our Lord, the Mission of the Holy Ghost, the Assumption of the Most Blessed Virgin, and the Crowning of the Most Blessed Virgin.  And afterwards they sang the canticle: 

  “O Virgin, in thy help I put my trust.”

Then Pierre fell into a deep reverie.  His glance had turned towards the now sunlit landscape, the continual flight of which seemed to lull his thoughts.  The noise of the wheels was making him dizzy, and he ended by no longer recognising the familiar horizon of this vast suburban expanse with which he had once been acquainted.  They still had to pass Bretigny and Juvisy, and then, in an hour and a half at the utmost, they would at last be at Paris.  So the great journey was finished! the inquiry, which he had so much desired to make, the experiment which he had attempted with so much passion, were over!  He had wished to acquire certainty, to study Bernadette’s case on the spot, and see if grace would not come back to him in a lightning flash, restoring him his faith.  And now he had settled the point ­Bernadette had dreamed through the continual torments of her flesh, and he himself would never believe again.  And this forced itself upon his mind like a brutal fact:  the simple faith of the child who kneels and prays, the primitive faith of young people, bowed down by an awe born of their ignorance, was dead.  Though thousands of pilgrims might each year go to Lourdes, the nations were no longer with them; this attempt to bring about the resurrection of absolute faith, the faith of dead-and-gone centuries, without revolt or examination, was fatally doomed to fail.  History never retraces its steps, humanity cannot return to childhood, times have too much changed, too many new inspirations have sown new harvests for the men of to-day to become once more like the men of olden time.  It was decisive; Lourdes was only an explainable accident, whose reactionary violence was even a proof of the extreme agony in which belief under the antique form of Catholicism was struggling.  Never again, as in the cathedrals of the twelfth century, would the entire nation kneel like a docile flock in the hands of the Master.  To blindly, obstinately cling to the attempt to bring that to pass would mean to dash oneself against the impossible, to rush, perhaps, towards great moral catastrophes.

And of his journey there already only remained to Pierre an immense feeling of compassion.  Ah! his heart was overflowing with pity; his poor heart was returning wrung by all that he had seen.  He recalled the words of worthy Abbe Judaine; and he had seen those thousands of unhappy beings praying, weeping, and imploring God to take pity on their suffering; and he had wept with them, and felt within himself, like an open wound, a sorrowful fraternal feeling for all their ailments.  He could not think of those poor people without burning with a desire to relieve them.  If it were true that the faith of the simple-minded no longer sufficed; if one ran the risk of going astray in wishing to turn back, would it become necessary to close the Grotto, to preach other efforts, other sufferings?  However, his compassion revolted at that thought.  No, no! it would be a crime to snatch their dream of Heaven from those poor creatures who suffered either in body or in mind, and who only found relief in kneeling yonder amidst the splendour of tapers and the soothing repetition of hymns.  He had not taken the murderous course of undeceiving Marie, but had sacrificed himself in order to leave her the joy of her fancy, the divine consolation of having been healed by the Virgin.  Where was the man hard enough, cruel enough, to prevent the lowly from believing, to rob them of the consolation of the supernatural, the hope that God troubled Himself about them, that He held a better life in His paradise in reserve for them?  All humanity was weeping, desperate with anguish, like some despairing invalid, irrevocably condemned, and whom only a miracle could save.  He felt mankind to be unhappy indeed, and he shuddered with fraternal affection in the presence of such pitiable humility, ignorance, poverty in its rags, disease with its sores and evil odour, all the lowly sufferers, in hospital, convent, and slums, amidst vermin and dirt, with ugliness and imbecility written on their faces, an immense protest against health, life, and Nature, in the triumphal name of justice, equality, and benevolence.  No, no! it would never do to drive the wretched to despair.  Lourdes must be tolerated, in the same way that you tolerate a falsehood which makes life possible.  And, as he had already said in Bernadette’s chamber, she remained the martyr, she it was who revealed to him the only religion which still filled his heart, the religion of human suffering.  Ah! to be good and kindly, to alleviate all ills, to lull pain, to sleep in a dream, to lie even, so that no one might suffer any more!

The train passed at full speed through a village, and Pierre vaguely caught sight of a church nestling amidst some large apple trees.  All the pilgrims in the carriage crossed themselves.  But he was now becoming uneasy, scruples were tingeing his reverie with anxiety.  This religion of human suffering, this redemption by pain, was not this yet another lure, a continual aggravation of pain and misery?  It is cowardly and dangerous to allow superstition to live.  To tolerate and accept it is to revive the dark evil ages afresh.  It weakens and stupefies; the sanctimoniousness bequeathed by heredity produces humiliated, timorous generations, decadent and docile nations, who are an easy prey to the powerful of the earth.  Whole nations are imposed upon, robbed, devoured, when they have devoted the whole effort of their will to the mere conquest of a future existence.  Would it not, therefore, be better to cure humanity at once by boldly closing the miraculous Grottos whither it goes to weep, and thus restore to it the courage to live the real life, even in the midst of tears?  And it was the same prayer, that incessant flood of prayer which ascended from Lourdes, the endless supplication in which he had been immersed and softened:  was it not after all but puerile lullaby, a debasement of all one’s energies?  It benumbed the will, one’s very being became dissolved in it and acquired disgust for life and action.  Of what use could it be to will anything, do anything, when you totally resigned yourself to the caprices of an unknown almighty power?  And, in another respect, what a strange thing was this mad desire for prodigies, this anxiety to drive the Divinity to transgress the laws of Nature established by Himself in His infinite wisdom!  Therein evidently lay peril and unreasonableness; at the risk even of losing illusion, that divine comforter, only the habit of personal effort and the courage of truth should have been developed in man, and especially in the child.

Then a great brightness arose in Pierre’s mind and dazzled him.  It was Reason, protesting against the glorification of the absurd and the deposition of common-sense.  Ah! reason, it was through her that he had suffered, through her alone that he was happy.  As he had told Doctor Chassaigne, his one consuming longing was to satisfy reason ever more and more, although it might cost him happiness to do so.  It was reason, he now well understood it, whose continual revolt at the Grotto, at the Basilica, throughout entire Lourdes, had prevented him from believing.  Unlike his old friend ­that stricken old man, who was afflicted with such dolorous senility, who had fallen into second childhood since the shipwreck of his affections, ­he had been unable to kill reason and humiliate and annihilate himself.  Reason remained his sovereign mistress, and she it was who buoyed him up even amidst the obscurities and failures of science.  Whenever he met with a thing which he could not understand, it was she who whispered to him, “There is certainly a natural explanation which escapes me.”  He repeated that there could be no healthy ideal outside the march towards the discovery of the unknown, the slow victory of reason amidst all the wretchedness of body and mind.  In the clashing of the twofold heredity which he had derived from his father, all brain, and his mother, all faith, he, a priest, found it possible to ravage his life in order that he might keep his vows.  He had acquired strength enough to master his flesh, but he felt that his paternal heredity had now definitely gained the upper hand, for henceforth the sacrifice of his reason had become an impossibility; this he would not renounce and would not master.  No, no, even human suffering, the hallowed suffering of the poor, ought not to prove an obstacle, enjoining the necessity of ignorance and folly.  Reason before all; in her alone lay salvation.  If at Lourdes, whilst bathed in tears, softened by the sight of so much affliction, he had said that it was sufficient to weep and love, he had made a dangerous mistake.  Pity was but a convenient expedient.  One must live, one must act; reason must combat suffering, unless it be desired that the latter should last forever.

However, as the train rolled on and the landscape flew by, a church once more appeared, this time on the fringe of heaven, some votive chapel perched upon a hill and surmounted by a lofty statue of the Virgin.  And once more all the pilgrims made the sign of the cross, and once more Pierre’s reverie strayed, a fresh stream of reflections bringing his anguish back to him.  What was this imperious need of the things beyond, which tortured suffering humanity?  Whence came it?  Why should equality and justice be desired when they did not seem to exist in impassive nature?  Man had set them in the unknown spheres of the Mysterious, in the supernatural realms of religious paradises, and there contented his ardent thirst for them.  That unquenchable thirst for happiness had ever consumed, and would consume him always.  If the Fathers of the Grotto drove such a glorious trade, it was simply because they made motley out of what was divine.  That thirst for the Divine, which nothing had quenched through the long, long ages, seemed to have returned with increased violence at the close of our century of science.  Lourdes was a resounding and undeniable proof that man could never live without the dream of a Sovereign Divinity, re-establishing equality and re-creating happiness by dint of miracles.  When man has reached the depths of life’s misfortunes, he returns to the divine illusion, and the origin of all religions lies there.  Man, weak and bare, lacks the strength to live through his terrestrial misery without the everlasting lie of a paradise.  To-day, thought Pierre, the experiment had been made; it seemed that science alone could not suffice, and that one would be obliged to leave a door open on the Mysterious.

All at once in the depths of his deeply absorbed mind the words rang out, A new religion!  The door which must be left open on the Mysterious was indeed a new religion.  To subject mankind to brutal amputation, lop off its dream, and forcibly deprive it of the Marvellous, which it needed to live as much as it needed bread, would possibly kill it.  Would it ever have the philosophical courage to take life as it is, and live it for its own sake, without any idea of future rewards and penalties?  It certainly seemed that centuries must elapse before the advent of a society wise enough to lead a life of rectitude without the moral control of some cultus and the consolation of superhuman equality and justice.  Yes, a new religion!  The call burst forth, resounded within Pierre’s brain like the call of the nations, the eager, despairing desire of the modern soul.  The consolation and hope which Catholicism had brought the world seemed exhausted after eighteen hundred years full of so many tears, so much blood, so much vain and barbarous agitation.  It was an illusion departing, and it was at least necessary that the illusion should be changed.  If mankind had long ago darted for refuge into the Christian paradise, it was because that paradise then opened before it like a fresh hope.  But now a new religion, a new hope, a new paradise, yes, that was what the world thirsted for, in the discomfort in which it was struggling.  And Father Fourcade, for his part, fully felt such to be the case; he had not meant to imply anything else when he had given rein to his anxiety, entreating that the people of the great towns, the dense mass of the humble which forms the nation, might be brought to Lourdes.  One hundred thousand, two hundred thousand pilgrims at Lourdes each year, that was, after all, but a grain of sand.  It was the people, the whole people, that was required.  But the people has forever deserted the churches, it no longer puts any soul in the Blessed Virgins which it manufactures, and nothing nowadays could restore its lost faith.  A Catholic democracy ­yes, history would then begin afresh; only were it possible to create a new Christian people, would not the advent of a new Saviour, the mighty breath of a new Messiah, have been needed for such a task?

However, the words still sounded, still rang out in Pierre’s mind with the growing clamour of pealing bells.  A new religion; a new religion.  Doubtless it must be a religion nearer to life, giving a larger place to the things of the world, and taking the acquired truths into due account.  And, above all, it must be a religion which was not an appetite for death ­Bernadette living solely in order that she might die, Doctor Chassaigne aspiring to the tomb as to the only happiness ­for all that spiritualistic abandonment was so much continuous disorganisation of the will to live.  At bottom of it was hatred to life, disgust with and cessation of action.  Every religion, it is true, is but a promise of immortality, an embellishment of the spheres beyond, an enchanted garden to be entered on the morrow of death.  Could a new religion ever place such a garden of eternal happiness on earth?  Where was the formula, the dogma, that would satisfy the hopes of the mankind of to-day?  What belief should be sown to blossom forth in a harvest of strength and peace?  How could one fecundate the universal doubt so that it should give birth to a new faith? and what sort of illusion, what divine falsehood of any kind could be made to germinate in the contemporary world, ravaged as it had been upon all sides, broken up by a century of science?

At that moment, without any apparent transition, Pierre saw the face of his brother Guillaume arise in the troublous depths of his mind.  Still, he was not surprised; some secret link must have brought that vision there.  Ah! how fond they had been of one another long ago, and what a good brother that elder brother, so upright and gentle, had been!  Henceforth, also, the rupture was complete; Pierre no longer saw Guillaume, since the latter had cloistered himself in his chemical studies, living like a savage in a little suburban house, with a mistress and two big dogs.  Then Pierre’s reverie again diverged, and he thought of that trial in which Guillaume had been mentioned, like one suspected of having compromising friendships amongst the most violent revolutionaries.  It was related, too, that the young man had, after long researches, discovered the formula of a terrible explosive, one pound of which would suffice to blow up a cathedral.  And Pierre then thought of those Anarchists who wished to renew and save the world by destroying it.  They were but dreamers, horrible dreamers; yet dreamers in the same way as those innocent pilgrims whom he had seen kneeling at the Grotto in an enraptured flock.  If the Anarchists, if the extreme Socialists, demanded with violence the equality of wealth, the sharing of all the enjoyments of the world, the pilgrims on their side demanded with tears equality of health and an equitable sharing of moral and physical peace.  The latter relied on miracles, the former appealed to brute force.  At bottom, however, it was but the same exasperated dream of fraternity and justice, the eternal desire for happiness ­neither poor nor sick left, but bliss for one and all.  And, in fact, had not the primitive Christians been terrible revolutionaries for the pagan world, which they threatened, and did, indeed, destroy?  They who were persecuted, whom the others sought to exterminate, are to-day inoffensive, because they have become the Past.  The frightful Future is ever the man who dreams of a future society; even as to-day it is the madman so wildly bent on social renovation that he harbours the great black dream of purifying everything by the flame of conflagrations.  This seemed monstrous to Pierre.  Yet, who could tell?  Therein, perchance, lay the rejuvenated world of to-morrow.

Astray, full of doubts, he nevertheless, in his horror of violence, made common cause with old society now reduced to defend itself, unable though he was to say whence would come the new Messiah of Gentleness, in whose hands he would have liked to place poor ailing mankind.  A new religion, yes, a new religion.  But it is not easy to invent one, and he knew not to what conclusion to come between the ancient faith, which was dead, and the young faith of to-morrow, as yet unborn.  For his part, in his desolation, he was only sure of keeping his vow, like an unbelieving priest watching over the belief of others, chastely and honestly discharging his duties, with the proud sadness that he had been unable to renounce his reason as he had renounced his flesh.  And for the rest, he would wait.

However, the train rolled on between large parks, and the engine gave a prolonged whistle, a joyful flourish, which drew Pierre from his reflections.  The others were stirring, displaying emotion around him.  The train had just left Juvisy, and Paris was at last near at hand, within a short half-hour’s journey.  One and all were getting their things together:  the Sabathiers were remaking their little parcels, Elise Rouquet was giving a last glance at her mirror.  For a moment Madame de Jonquiere again became anxious concerning La Grivotte, and decided that as the girl was in such a pitiful condition she would have her taken straight to a hospital on arriving; whilst Marie endeavoured to rouse Madame Vincent from the torpor in which she seemed determined to remain.  M. de Guersaint, who had been indulging in a little siesta, also had to be awakened.  And at last, when Sister Hyacinthe had clapped her hands, the whole carriage intonated the “Te Deum,” the hymn of praise and thanksgiving. “Te Deum, laudamus, te Dominum confitemur.”  The voices rose amidst a last burst of fervour.  All those glowing souls returned thanks to God for the beautiful journey, the marvellous favours that He had already bestowed on them, and would bestow on them yet again.

At last came the fortifications.  The two o’clock sun was slowly descending the vast, pure heavens, so serenely warm.  Distant smoke, a ruddy smoke, was rising in light clouds above the immensity of Paris like the scattered, flying breath of that toiling colossus.  It was Paris in her forge, Paris with her passions, her battles, her ever-growling thunder, her ardent life ever engendering the life of to-morrow.  And the white train, the woeful train of every misery and every dolour, was returning into it all at full speed, sounding in higher and higher strains the piercing flourishes of its whistle-calls.  The five hundred pilgrims, the three hundred patients, were about to disappear in the vast city, fall again upon the hard pavement of life after the prodigious dream in which they had just indulged, until the day should come when their need of the consolation of a fresh dream would irresistibly impel them to start once more on the everlasting pilgrimage to mystery and forgetfulness.

Ah! unhappy mankind, poor ailing humanity, hungering for illusion, and in the weariness of this waning century distracted and sore from having too greedily acquired science; it fancies itself abandoned by the physicians of both the mind and the body, and, in great danger of succumbing to incurable disease, retraces its steps and asks the miracle of its cure of the mystical Lourdes of a past forever dead!  Yonder, however, Bernadette, the new Messiah of suffering, so touching in her human reality, constitutes the terrible lesson, the sacrifice cut off from the world, the victim condemned to abandonment, solitude, and death, smitten with the penalty of being neither woman, nor wife, nor mother, because she beheld the Blessed Virgin.