Produced by Geoff Horton, Karina Aleksandrova and the
Online Distributed Proofreading Team at http://www.pgdp.net










               LOURDES

                 BY

       THE VERY REV. MONSIGNOR
          ROBERT HUGH BENSON


 WITH EIGHT FULL PAGE ILLUSTRATIONS

           ST. LOUIS MO.:
        B. HERDER, PUBLISHER
          17, S. BROADWAY

              LONDON:
           MANRESA PRESS
          ROEHAMPTON, S.W.

              1914




Nihil Obstat:

  S. GEORGIUS KIERAN HYLAND, S.T.D.,
      CENSOR DEPUTATUS

Imprimatur:

  GULIELMUS F. BROWN,
      VICARIUS GENERALIS,
        SOUTHWARCENSI.

_15 Maii, 1914._




PREFACE.


Since writing the following pages six years ago, I have had the
privilege of meeting a famous French scientist--to whom we owe one of
the greatest discoveries of recent years--who has made a special study
of Lourdes and its phenomena, and of hearing him comment upon what takes
place there. He is, himself, at present, not a practising Catholic; and
this fact lends peculiar interest to his opinions. His conclusions, so
far as he has formulated them, are as follows:

(1) That no scientific hypothesis up to the present accounts
satisfactorily for the phenomena. Upon his saying this to me I breathed
the word "suggestion"; and his answer was to laugh in my face, and to
tell me, practically, that this is the most ludicrous hypothesis of all.

(2) That, so far as he can see, the one thing necessary for such cures
as he himself has witnessed or verified, is the atmosphere of prayer.
Where this rises to intensity the number of cures rises with it; where
this sinks, the cures sink too.

(3) That he is inclined to think that there is a transference of
vitalizing force either from the energetic faith of the sufferer, or
from that of the bystanders. He instanced an example in which his wife,
herself a qualified physician, took part. She held in her arms a child,
aged two and a half years, blind from birth, during the procession of
the Blessed Sacrament. As the monstrance came opposite, tears began to
stream from the child's eyes, hitherto closed. When it had passed, the
child's eyes were open and seeing. This Mme. ---- tested by dangling her
bracelet before the child, who immediately clutched at it, but, from the
fact that she had never learned to calculate distance, at first failed
to seize it. At the close of the procession Mme. ----, who herself
related to me the story, was conscious of an extraordinary exhaustion
for which there was no ordinary explanation. I give this suggestion as
the scientist gave it to me--the suggestion of some kind of
_transference_ of vitality; and make no comment upon it, beyond saying
that, superficially at any rate, it does not appear to me to conflict
with the various accounts of miracles given in the Gospel in which the
faith of the bystanders, as well as of sufferers, appeared to be as
integral an element in the miracle as the virtue which worked it.

Owing to the time that has elapsed since the following pages were
written for the _Ave Maria_--by the kindness of whose editor they are
reprinted now--it is impossible for me to verify the spelling of all the
names that occur in the course of the narrative. I made notes while at
Lourdes, and from those notes wrote my account; it is therefore
extremely probable that small errors of spelling may have crept in,
which I am now unable to correct.

                                               ROBERT HUGH BENSON.

     _Church of our Lady of Lourdes,
                               New York,
                                     Lent, 1914_




LIST OF ILLUSTRATIONS.


     THE BASILICA. FRONT VIEW       _Frontispiece_

     DR. BOISSARIE                   _to face p._ 16

     BUREAU DES CONSTATATIONS               "          26

     THE GROTTO IN 1858                     "          36

     THE GROTTO IN 1914                     "          46

     THE BLESSING OF THE SICK               "          56

     THE BASILICA. SIDE VIEW                "          66

     BERNADETTE                             "          78




I.


The first sign of our approach to Lourdes was a vast wooden cross,
crowning a pointed hill. We had been travelling all day, through the
August sunlight, humming along the straight French roads beneath the
endless avenues; now across a rich plain, with the road banked on either
side to avert the spring torrents from the Pyrenees; now again mounting
and descending a sudden shoulder of hill. A few minutes ago we had
passed into Tarbes, the cathedral city of the diocese in which Lourdes
lies; and there, owing to a little accident, we had been obliged to
halt, while the wheels of the car were lifted, with incredible
ingenuity, from the deep gutter into which the chauffeur had, with the
best intentions, steered them. It was here, in the black eyes, the
dominant profiles, the bright colours, the absorbed childish interest of
the crowd, in their comments, their laughter, their seriousness, and
their accent, that the South showed itself almost unmixed. It was
market-day in Tarbes; and when once more we were on our way, we still
went slowly; passing, almost all the way into Lourdes itself, a
long-drawn procession--carts and foot passengers, oxen, horses, dogs,
and children--drawing nearer every minute toward that ring of solemn
blue hills that barred the view to Spain.

It is difficult to describe with what sensations I came to Lourdes. As a
Christian man, I did not dare to deny that miracles happened; as a
reasonably humble man, I did not dare to deny that they happened at
Lourdes; yet, I suppose, my attitude even up to now had been that of a
reverent agnostic--the attitude, in fact, of a majority of Christians on
this particular point--Christians, that is, who resemble the Apostle
Thomas in his less agreeable aspect. I had heard and read a good deal
about psychology, about the effect of mind on matter and of nerves on
tissue; I had reflected upon the infection of an ardent crowd; I had
read Zola's dishonest book;[1] and these things, coupled with the
extreme difficulty which the imagination finds in realizing what it has
never experienced--since, after all, miracles are confessedly
miraculous, and therefore unusual--the effect of all this was to render
my mental state a singularly detached one. I believed? Yes, I suppose
so; but it was a halting act of faith pure and simple; it was not yet
either sight or real conviction.

The cross, then, was the first glimpse of Lourdes' presence; and ten
minutes later we were in the town itself.

Lourdes is not beautiful, though it must once have been. It was once a
little Franco-Spanish town, set in the lap of the hills, with a swift,
broad, shallow stream, the Gave, flowing beneath it. It is now
cosmopolitan, and therefore undistinguished. As we passed slowly through
the crowded streets--for the National Pilgrimage was but now
arriving--we saw endless rows of shops and booths sheltering beneath
tall white blank houses, as correct and as expressionless as a
brainless, well-bred man. Here and there we passed a great hotel. The
crowd about our wheels was almost as cosmopolitan as a Roman crowd. It
was largely French, as that is largely Italian; but the Spaniards were
there, vivid-faced men and women, severe Britons, solemn Teutons; and, I
have no doubt, Italians, Belgians, Flemish and Austrians as well. At
least I heard during my three days' stay all the languages that I could
recognize, and many that I could not. There were many motor-cars there
besides our own, carriages, carts, bell-clanging trams, and the litters
of the sick. Presently we dismounted in a side street, and set out to
walk to the Grotto, through the hot evening sunshine.

The first sign of sanctity that we saw, as we came out at the end of a
street, was the mass of churches built on the rising ground above the
river. Imagine first a great oval of open ground, perhaps two hundred by
three hundred yards in area, crowded now with groups as busy as ants,
partly embraced by two long white curving arms of masonry rising
steadily to their junction; at the point on this side where the ends
should meet if they were prolonged, stands a white stone image of Our
Lady upon a pedestal, crowned, and half surrounded from beneath by some
kind of metallic garland arching upward. At the farther end the two
curves of masonry of which I have spoken, rising all the way by steps,
meet upon a terrace. This terrace is, so to speak, the centre of gravity
of the whole.

For just above it stands the flattened dome of the Rosary Church, of
which the doors are beneath the terrace, placed upon broad flights of
steps. Immediately above the dome is the entrance to the crypt of the
basilica; and, above that again, reached by further flights of steps,
are the doors of the basilica; and, above it, the roof of the church
itself, with its soaring white spire high over all.

Let me be frank. These buildings are not really beautiful. They are
enormous, but they are not impressive; they are elaborate and fine and
white, but they are not graceful. I am not sure what is the matter with
them; but I think it is that they appear to be turned out of a machine.
They are too trim; they are like a well-dressed man who is not quite a
gentleman; they are like a wedding guest; they are _haute-bourgeoise_,
they are not the nobility. It is a terrible pity, but I suppose it could
not be helped, since they were allowed so little time to grow. There is
no sense of reflectiveness about them, no patient growth of character,
as in those glorious cathedrals, Amiens, Chartres, Beauvais, which I had
so lately seen. There is nothing in reserve; they say everything, they
suggest nothing. They have no imaginative vista.

We said not one word to one another. We threaded our way across the
ground, diagonally, seeing as we went the Bureau de Constatations (or
the office where the doctors sit), contrived near the left arm of the
terraced steps; and passed out under the archway, to find ourselves with
the churches on our left, and on our right the flowing Gave, confined on
this side by a terraced walk, with broad fields beyond the stream.

The first thing I noticed were the three roofs of the _piscines_, on the
left side of the road, built under the cliff on which the churches
stand. I shall have more to say of them presently, but now it is enough
to remark that they resemble three little chapels, joined in one, each
with its own doorway; an open paved space lies across the entrances,
where the doctors and the priests attend upon the sick. This open space
is fenced in all about, to keep out the crowd that perpetually seethes
there. We went a few steps farther, worked our way in among the people,
and fell on our knees.

Overhead, the cliff towered up, bare hanging rock beneath, grass and
soaring trees above; and at the foot of the cliff a tall, irregular
cave. There are two openings of this cave; the one, the larger, is like
a cage of railings, with the gleam of an altar in the gloom beyond, a
hundred burning candles, and sheaves and stacks of crutches clinging to
the broken roofs of rock; the other, and smaller, and that farther from
us, is an opening in the cliff, shaped somewhat like a _vesica_. The
grass still grows there, with ferns and the famous climbing shrub; and
within the entrance, framed in it, stands Mary, in white and blue, as
she stood fifty years ago, raised perhaps twenty feet above the ground.

Ah, that image!... I said, "As she stood there!" Yet it could not have
been so; for surely even simple Bernadette would not have fallen on her
knees. It is too white, it is too blue; it is, like the three churches,
placed magnificently, yet not impressive; fine and slender, yet not
graceful.

But we knelt there without unreality, with the river running swift
behind us; for we knelt where a holy child had once knelt before a
radiant vision, and with even more reason; for even if the one, as some
say, had been an hallucination, were those sick folk an hallucination?
Was Pierre de Rudder's mended leg an hallucination, or the healed wounds
of Marie Borel? Or were those hundreds upon hundreds of disused crutches
an illusion? Did subjectivity create all these? If so, what greater
miracle can be demanded?

And there was more than that. For when later, at Argelès, I looked over
the day, I was able to formulate for the first time the extraordinary
impressions that Lourdes had given me. There was everything hostile to
my peace--an incalculable crowd, an oppressive heat, dust, noise,
weariness; there was the disappointment of the churches and the image;
there was the sour unfamiliarity of the place and the experience; and
yet I was neither troubled nor depressed nor irritated nor disappointed.
It appeared to me as if some great benign influence were abroad,
soothing and satisfying; lying like a great summer air over all, to
quiet and to stimulate. I cannot describe this further; I can only say
that it never really left me during those three days, I saw sights that
would have saddened me elsewhere--apparent injustices, certain
disappointments, dashed hopes that would almost have broken my heart;
and yet that great Power was over all, to reconcile, to quiet and to
reassure. To leave Lourdes at the end was like leaving home.

After a few minutes before the Grotto, we climbed the hill behind, made
an appointment for my Mass on the morrow; and, taking the car again,
moved slowly through the crowded streets, and swiftly along the country
roads, up to Argelès, nearly a dozen miles away.

FOOTNOTES:

[1] The epithet is deliberate. He relates in his book, "Lourdes," the
story of an imaginary case of a girl, suffering from tuberculosis, who
goes to Lourdes as a pilgrim, and is, apparently, cured of her disease.
It breaks out, however, again during her return home; and the case would
appear therefore to be one of those in which, owing to fierce excitement
and the mere power of suggestion, there is a temporary amelioration, but
no permanent, or supernatural, cure. Will it be believed that the
details of this story, all of which are related with great
particularity, and observed by Zola himself, were taken from an actual
case that occurred during one of his visits--all the details except the
relapse? There was no relapse: the cure was complete and permanent. When
Dr. Boissarie later questioned the author as to the honesty of this
literary device, saying that he had understood him to have stated that
he had come to Lourdes for the purpose of an impartial investigation,
Zola answered that the characters in the book were his own, and that he
could make them do what he liked. It is on these principles that the
book is constructed. It must be added that Zola followed up the case,
and had communications with the _miraculée_ long after her cure had been
shown to be permanent, and before his book appeared.




II.


We were in Lourdes again next morning a little after six o'clock; and
already it might have been high noon, for the streets were one moving
mass of pilgrims. From every corner came gusts of singing; and here and
there through the crowd already moved the _brancardiers_--men of every
nation with shoulder-straps and cross--bearing the litters with their
piteous burdens.

I was to say Mass in the crypt; and when I arrived there at last, the
church was full from end to end. The interior was not so disappointing
as I had feared. It had a certain solid catacombic gloom beneath its low
curved roof, which, if it had not been for the colours and some of the
details, might very nearly have come from the hand of a good architect.
The arrangements for the pilgrims were as bad as possible; there was no
order, no marshalling; they moved crowd against crowd like herds of
bewildered sheep. Some were for Communion, some for Mass only, some for
confession; and they pushed patiently this way and that in every
direction. It was a struggle before I got my vestments; I produced a
letter from the Bishop of Rodez, with whom I had lunched a few days
before; I argued, I deprecated, I persuaded, I quoted. Everything once
more was against my peace of mind; yet I have seldom said Mass with more
consolations than in that tiny sanctuary of the high Altar.... An
ecclesiastic served, and an old priest knelt devoutly at a prie-Dieu.

When the time for Communion came, I turned about and saw but one sea of
faces stretching from the altar rail into as much of the darkness as I
could discern. For a quarter of an hour I gave Communion rapidly; then,
as soon as another priest could force his way through the crowd, I
continued Mass; he had not nearly finished giving Communion when I had
ended my thanksgiving. This, too, was the same everywhere--in the crypt,
in the basilica, in the Rosary Church, and above all in the Grotto. The
average number of Communions every day throughout the year in Lourdes
is, I am told, four thousand. In that year of Jubilee, however, Dr.
Boissarie informed me, in round numbers, one million Communions were
made, sixty thousand Masses were said, with two thousand Communions at
each midnight Mass.... Does Jesus Christ go out when Mary comes in? We
are told so by non-Catholics. Rather, it seems as if, like the Wise Men
of old, men still find the Child with Mary His Mother.

At the close of my Mass, the old priest rose from his place and began to
prepare the vessels and arrange the Missal. As soon as I took off the
vestments he put them on. I assented passively, supposing him to be the
next on the list; I even answered his _Kyrie_. But at the Collect a
frantic sacristan burst through the crowd; and from remarks made to the
devout old priest and myself, I learned that the next on the list was
still waiting in the sacristy, and that this old man was an adroit
though pious interloper who had determined not to take "No" for an
answer. He finished his Mass. I forbear from comment.

For a while afterward we stood on the terrace above the _piscines_; and,
indeed, after breakfast I returned here again alone, and remained during
all the morning. It was an extraordinary sight. From the terrace, the
cliff fell straight away down to the roofs of the three chapel-like
buildings, fifty or sixty feet beneath. Beyond that I could see the
paved space, sprinkled with a few moving figures; and, beyond the
barrier, the crowd stretching across the roadway and far on either side.
Behind them was the clean river and the green meadows, all delicious in
the early sunlight.

During that morning I must have seen many hundreds of the sick carried
into the baths; for there were almost two thousand sick in Lourdes on
that day. I could even watch their faces, white and drawn with pain, or
horribly scarred, as they lay directly beneath me, "waiting for some man
to put them into the water." I saw men and women of all nations and all
ranks attending upon them, carrying them tenderly, fanning their faces,
wiping their lips, giving them to drink of the Grotto water. A murmur of
thousands of footsteps came up from beneath (this National Pilgrimage of
France numbered between eighty and an hundred thousand persons); and
loud above the footsteps came the cries of the priests, as they stood in
a long row facing the people, with arms extended in the form of a cross.
Now and again came a far-off roar of singing from the Grotto to my left,
where Masses were said continuously by bishops and favoured priests; or
from my right, from the great oval space beneath the steps; and then, on
a sudden a great chorus of sound from beneath, as the _Gloria Patri_
burst out when the end of some decade was reached. All about us was the
wheeling earth, the Pyrenees behind, the meadows in front; and over us
heaven, with Mary looking down.

Once from beneath during that long morning I heard terrible shrieks, as
of a demoniac, that died into moans and ceased. And once I saw a little
procession go past from the Grotto, with the Blessed Sacrament in the
midst. There was no sensation, no singing. The Lord of all went simply
by on some errand of mercy, and men fell on their knees and crossed
themselves as He went.

After _déjeûner_ at the Hotel Moderne, where now it was decided that we
should stay until the Monday, we went down to the Bureau. At first there
were difficulties made, as the doctors were not come; and I occupied a
little while in watching the litters unloaded from the wagonettes that
brought them gently down to within a hundred yards of the Grotto. Once
indeed I was happy to be able to fit a _brancardier's_ straps into the
poles that supported a sick woman. It was all most terrible and most
beautiful. Figure after figure was passed along the seats--living
crucifixes of pain--and lowered tenderly to the ground, to lie there a
moment or two, with the body horribly flat and, as it seemed, almost
non-existent beneath the coverlet; and the white face with blazing eyes
of anguish, or passive and half dead, to show alone that a human
creature lay there. Then one by one each was lifted and swung gently
down to the gate of the _piscines_.

At about three o'clock, after an hour's waiting, I succeeded in getting
a certain card passed through the window, and immediately a message came
out from Dr. Cox that I was to be admitted. I passed through a barrier,
through a couple of rooms, and found myself in the Holy Place of
Science, as the Grotto is the Holy Place of Grace.

It is a little room in which perhaps twenty persons can stand with
comfort. Again and again I saw more than sixty there. Down one side runs
a table, at one end of which sits Dr. Cox; in the centre, facing the
room, is the presiding doctor's chair, where, as a rule, Dr. Boissarie
is to be found. Dr. Cox set me between him and the president, and I
began to observe.

At the farther end of the room is a long glazed case of photographs hung
against the wall. Here are photographs of many of the most famous
patients. The wounds of Marie Borel are shown there; Marie Borel herself
had been present in the Bureau that morning to report upon her excellent
health. (She was cured last year instantaneously, in the _piscine_, of a
number of running wounds, so deep that they penetrated the intestines.)
On the table lay some curious brass objects, which I learned later were
models of the bones of Pierre de Rudder's legs. (This man had for eight
years suffered from a broken leg and two running wounds--one at the
fracture, the other on the foot. These were gangrenous. The ends of the
broken bones were seen immediately before the cure, which took place
instantaneously at the shrine of Our Lady of Lourdes at Oostacker.
Pierre lived rather over twenty years after his sudden and complete
restoration to health). For the rest, the room is simple enough. There
are a few chairs. Another door leads into a little compartment where the
sick can be examined privately; a third and a fourth lead into the open
air on either side. There are two windows, looking out respectively on
this side and that.

Now I spent a great deal of my time in the Bureau. (I was given
presently a "doctor's cross" to wear--consisting of a kind of cardboard
with a white upright and red cross-bar--so that I could pass in and out
as I wished). I may as well, then, sum up once and for all the
impressions I received from observing the methods of the doctors. There
were all kinds of doctors there continually--Catholics and
free-thinkers, old, young, middle-aged. The cases were discussed with
the utmost freedom. Any could ask questions of the _miraculés_ or of the
other doctors. The certificates of the sick were read aloud. I may
observe, too, that if there was any doubt as to the certificates, if
there was any question of a merely nervous malady, any conceivable
possibility of a mistake, the case was dismissed abruptly. These
certificates, then, given by the doctor attending the sick person, dated
and signed, are of the utmost importance; for without them no cure is
registered. Yet, in spite of these demands, I saw again and again sixty
or seventy men, dead silent, staring, listening with all their ears,
while some poor uneducated man or woman, smiling radiantly, gave a
little history or answered the abrupt kindly questions of the presiding
doctor.

Again, and again, too, it seemed to me that all this had been enacted
before. There was once upon a time a man born blind who received his
sight, and round him there gathered keen-eyed doctors of another kind.
They tried to pose him with questions. It was unheard of, they cried,
that a man born blind should receive his sight; at least it could not
have been as he said. Yet there stood the man in the midst, seeing them
as they saw him, and giving his witness. "This," he said, "was the way
it was done. Such and such is the name of the Man who cured me. And look
for yourselves! I was blind; now I see."

After I had looked and made notes and asked questions of Dr. Cox, Dr.
Boissarie came in. I was made known to him; and presently he took me
aside, with a Scottish priest (who all through my stay showed me great
kindness), and began to ask me questions. It seemed that, since there
was no physical _miraculé_ present just now, a spiritual _miraculé_
would do as well; for he asked me a hundred questions as to my
conversion and its causes, and what part prayer played in it; and the
doctors crowded round and listened to my halting French.

"It was the need of a divine Leader--an authority--then, that brought
you in?"

"Yes, it was that; it was the position of St. Peter in the Scriptures
and in history; it was the supernatural unity of the Church. It is
impossible to say exactly which argument predominated."

"It was, in fact, the grace of God," smiled the Doctor.

Dr. Boissarie, as also Dr. Cox, was extremely good to me. He is an
oldish man, with a keen, clever, wrinkled face; he is of middle-size,
and walks very slowly and deliberately; he is a fervent Catholic. He is
very sharp and businesslike, but there is an air of wonderful goodness
and kindness about him; he takes one by the arm in a very pleasant
manner; I have seen dilatory, rambling patients called to their senses
in an instant, yet never frightened.

Dr. Cox, who has been at Lourdes for fourteen years, is a typical
Englishman, ruddy, with a white moustache. His part is mostly
secretarial, it seems; though he too asks questions now and again. It
was he who gave me the "doctor's cross," and who later obtained for me
an even more exceptional favour, of which I shall speak in the proper
place. I heard a tale that he himself had been cured of some illness at
Lourdes, but I cannot vouch for it as true. I did not like to ask him
outright.

Presently from outside came the sound of organized singing, and the room
began to empty. The afternoon procession was coming. I ran to the window
that looks toward the Grotto; and there, sitting by an Assumptionist
Father--one of that Order who once had, officially, charge of the
Grotto, and now unofficially assists at it--I saw the procession go
past.

I have no idea of its numbers. I saw only beyond the single line of
heads outside the window, an interminable double stream of men go past,
each bearing a burning taper and singing as he came. There were persons
of every kind in that stream--groups of boys and young men, with their
priest beating time in the midst; middle-aged men and old men. I saw
again and again that kind of face which a foolish Briton is accustomed
to regard as absurd--a military, musketeer profile, immense moustaches
and imperial, and hair _en brosse_. Yet indeed there was nothing absurd.
It was terribly moving, and a lump rose in my throat, as I watched such
a sanguine bristling face as one of these, all alight with passion and
adoration. Such a man might be a grocer, or a local mayor, or a duke; it
was all one; he was a child of Mary; and he loved her with all his
heart, and Gabriel's salute was on his lips. Then the priests began to
come; long lines of them in black; then white cottas; then gleams of
purple; then a pectoral cross or two; and last the great canopy swaying
with all its bells and tassels.




III.


Now, it is at the close of the afternoon procession that the sick more
usually are healed. I crossed the Bureau to the other window that looks
on to what I will call the square, and began to watch for the
reappearance of the procession on that side. In front of me was a dense
crowd of heads, growing more dense every step up to the barriers that
enclose the open space in the midst. It was beyond those barriers, as I
knew, that the sick were laid ready for the passing by of Jesus of
Nazareth. On the right rose the wide sweep of steps and terraces leading
up to the basilica, and every line of stone was crowned with heads. Even
on the cliffs beyond, I could see figures coming and going and watching.
In all, about eighty thousand persons were present.

Presently the singing grew loud again; the procession had turned the
corner and entered the square; and I could see the canopy moving quickly
down the middle toward the Rosary Church, for its work was done. The
Blessed Sacrament was now to be carried round the lines of the sick,
beneath an _ombrellino_.

I shall describe all this later, and more in detail; it is enough just
now to say that the Blessed Sacrament went round, that It was carried at
last to the steps of the Rosary Church, and that, after the singing of
the _Tantum Ergo_ by that enormous crowd, Benediction was given. Then
the Bureau began to fill, and I turned round for the scientific aspect
of the affair.

The first thing that I saw was a little girl, seeming eight or nine
years old, who walked in and stood at the other side of the table, to be
examined. Her name was Marguerite Vandenabeele--so I read on the
certificate--and she had suffered since birth from infantile paralysis,
with such a result that she was unable to put her heels to the ground.
That morning in the _piscine_ she had found herself able to walk
properly though her heels were tender from disuse. We looked at her--the
doctors who had begun again to fill the room, and myself, with three or
four more amateurs. There she stood, very quiet and unexcited, with a
slightly flushed face. Some elder person in charge of her gave in the
certificate and answered the questions. Then she went away.[2]

Now, I must premise that the cures that took place while I was at
Lourdes that August cannot yet be regarded as finally established, since
not sufficient time has elapsed for their test and verification.[3]
Occasionally there is a relapse soon after the apparent cure, in the
case of certain diseases that may be more or less affected by a nervous
condition; occasionally claimants are found not to be cured at all. For
scientific certainty, therefore, it is better to rely upon cures that
have taken place a year, or at least some months previously, in which
the restored health is preserved. There are, of course a large number of
such cases; I shall come to them presently.[4]

The next patient to enter the room was one Mlle. Bardou. I learned later
from her lips that she was a secularized Carmelite nun, expelled from
her convent by the French Government. There was the further pathos in
her case in the fact that her cure, when I left Lourdes, was believed to
be at least doubtful. But now she took her seat, with a radiantly happy
face, to hand in her certificate and answer the questions. She had
suffered from renal tuberculosis; her certificate proved that. She was
here herself, without pain or discomfort, to prove that she no longer
suffered. Relief had come during the procession. A question or two was
put to her; an arrangement was made for her return after examination;
and she went out.

The room was rapidly filling now; there were forty or fifty persons
present. There was a sudden stir; those who sat rose up; and there came
into the room three bishops in purple--from St. Paul in Brazil, the
Bishop of Beauvais, and the famous orator, Monseigneur Touchet, of
Orléans--all of whom had taken part in the procession. These sat down,
and the examination went on.

The next to enter was Juliette Gosset, aged twenty-five, from Paris. She
had a darkish plain face, and was of middle size. She answered the
questions quietly enough, though there was evident a suppressed
excitement beneath. She had been cured during the procession, she said;
she had stood up and walked. And her illness? She showed a certificate,
dated in the previous March, asserting that she suffered gravely from
tuberculosis, especially in the right lung; she added herself that hip
disease had developed since that time, that one leg had become seven
centimetres shorter than the other, and that she had been for some
months unable to sit or kneel. Yet here she walked and sat without the
smallest apparent discomfort. When she had finished her tale, a doctor
pointed out that the certificate said nothing of any hip disease. She
assented, explaining again the reason; but added that the hospital where
she lodged in Lourdes would corroborate what she said. Then she
disappeared into the little private room to be examined.

There followed a nun, pale and black-eyed, who made gestures as she
stood by Dr. Boissarie and told her story. She spoke very rapidly. I
learned that she had been suffering from a severe internal malady, and
that she had been cured instantaneously in the _piscine_. She handed in
her certificate, and then she, too, vanished.

After a few minutes there returned the doctor who had examined Juliette
Gosset. Now, I think it should impress the incredulous that this case
was pronounced unsatisfactory, and will not, probably, appear upon the
registers. It was perfectly true that the girl had had tuberculosis, and
that now nothing was to be detected except the very faintest symptom--so
faint as to be negligible--in the right lung. It appeared to be true
also that she had had hip disease, since there were upon her body
certain marks of treatment by burning; and that her legs were now of an
exactly equal length. But, firstly, the certificate was five months old,
secondly, it made no mention of hip disease; thirdly, seven centimetres
was almost too large a measure to be believed. The case then was
referred back for further investigation; and there it stood when I left
Lourdes. The doctors shook their heads considerably over the seven
centimetres.

There followed next one of the most curious instances of all. It was an
old _miraculée_ who came back to report; her case is reported at length
in Dr. Boissarie's _Œuvre de Lourdes_, on pages 299-308.[5] Her name
was Marie Cools, and she came from Anvers, suffering apparently from
_mal de Pott_, and paralysis and anæsthesia of the legs. This state had
lasted for about three years. The doctors consulted differed as to her
case: two diagnosing it as mentioned above, two as hysteria. For ten
months she had suffered, moreover, from constant feverishness; she was
continually sick, and the work of digestion was painful and difficult.
There was a marked lateral deviation of the spinal column, with atrophy
of the leg muscles. At the second bath she began to improve, and the
pains in the back ceased; at the fourth bath the paralysis vanished, her
appetite came steadily back, and the sickness ceased. Now she came in to
announce her continued good health.

There are a number of interesting facts as to this case; and the first
is the witness of the infidel doctor who sent her to Lourdes, since it
seemed to him that "religious suggestion," was the only hope left. He,
by the way, had diagnosed her case as one of hysteria. "It had a
result," he writes, "which I, though an unbeliever, can characterize
only as marvellous. Marie Cools returned completely, absolutely cured.
No trace of paralysis or anæsthesia. She is actually on her feet; and,
two hospital servants having been stricken by typhoid, she is taking the
place of one of them." Another interesting fact is that a positive storm
raged at Anvers over her cure, and that Dr. Van de Vorst was at the
ensuing election dismissed from the hospital, with at least a suspicion
that the cause of his dismissal lay in his having advised the girl to go
to Lourdes at all.

Dr. Boissarie makes an interesting comment or two on the case, allowing
that it may perhaps have been hysteria, though this is not at all
certain. "When we have to do with nervous maladies, we must always
remember the rules of Benedict XIV.: 'The miracle cannot consist in the
cessation of the crises, but in the cessation of the nervous state which
produces them.'" It is this that has been accomplished in the case of
Marie Cools. And again: "Either Marie Cools is not cured, or there is in
her cure something other than suggestion, even religious. It is high time
to leave that tale alone, and to cease to class under the title of
religious suggestion two orders of facts completely distinct--superficial
and momentary modifications, and constitutional modifications so profound
that science cannot explain them. I repeat: to make of an hysterical
patient one whose equilibrium is perfect ... is a thing more difficult
than the cure of a wound."

So he wrote at the time of her apparent cure, hesitating still as to its
permanence. And here, before my eyes and his, she stood again, healthy
and well.

And so at last I went back to dinner. A very different scene followed.
For a couple of hours we had been materialists, concerning ourselves not
with what Mary had done by grace--at least not in that aspect--but with
what nature showed to have been done, by whatever agency, in itself. Now
once more we turned to Mary.

It was dark when we arrived at the square, but the whole place was alive
with earthly lights. High up to our left hung the church, outlined in
fire--tawdry, I dare say, with its fairy lights of electricity, yet
speaking to three-quarters of this crowd in the highest language they
knew. Light, after all, is the most heavenly thing we possess. Does it
matter so very much if it is decked out and arranged in what to superior
persons appears a finikin fashion?

The crowd itself had become a serpent of fire, writhing here below in
endlessly intricate coils; up there along the steps and parapets, a
long-drawn, slow-moving line; and from the whole incalculable number
came gusts and roars of singing, for each carried a burning torch and
sang with his group. The music was of all kinds. Now and again came the
_Laudate Mariam_ from one company, following to some degree the general
movement of the procession, and singing from little paper-books which
each read by the light of his wind-blown lantern; now the _Gloria
Patri_, as a band came past reciting the Rosary; but above all pealed
the ballad of Bernadette, describing how the little child went one day
by the banks of the Gave, how she heard the thunderous sound, and,
turning, saw the Lady, with all the rest of the sweet story, each stanza
ending with that

    Ave, Ave, Ave Maria!

that I think will ring in my ears till I die.

It was an astounding sight to see that crowd and to hear that singing,
and to watch each group as it came past--now girls, now boys, now
stalwart young men, now old veteran pilgrims, now a bent old woman; each
face illumined by the soft paper-shrouded candle, and each mouth singing
to Mary. Hardly one in a thousand of those came to be cured of any
sickness; perhaps not one in five hundred had any friend among the
patients; yet here they were, drawn across miles of hot France, to give,
not to get. Can France, then, be so rotten?

As I dropped off to sleep that night, the last sound of which I was
conscious was, still that cannon-like chorus, coming from the direction
of the square:

    Ave, Ave, Ave Maria!
    Ave, Ave, Ave Maria!

FOOTNOTES:

[2] _La Voix de Lourdes_, a semi-official paper, gives the following
account of her, in its issue of the 23rd: "... Marguerite Vandenabeele,
10 ans, de Nieurlet, hameau de Hedezeele, (Nord), est arrivée avec un
des trains de Paris, portant un certificat du Docteur Dantois, daté de
St. Momeleu (Nord) le 25 mai, 1908, la déclarant atteinte _d'atrophie de
la jambe gauche_ avec _pied-bot équin_. Elle ne marchait que très
difficilement et très péniblement. A la sortie de la piscine, vendredi
soir, elle a pu marcher facilement. Amenée au Bureau Médical, on l'a
débarrassée de l'appareil dans lequel était enfermé son pied. Depuis,
elle marche bien, et parait guérie."

[3] This was written in the autumn of the year 1908, in which this visit
of mine took place.

[4] Since 1888 the registered cures are estimated as follows: '88, 57;
'89, 44; '90, 80; '91, 53; '92, 99; '93, 91; '94, 127; '95, 163; '96,
145; '97, 163; '98, 243; '99, 174; 1900, 160; '01, 171; '02, 164; '03,
161; '04, 140; '05, 157; '06, 148; '07, 109.

[5] My notes are rather illegible at this point, but I make no doubt
that this was Marie Cools.




IV.


I awoke to that singing again, in my room above the door of the hotel;
and went down presently to say my Mass in the Rosary Church, where, by
the kindness of the Scottish priest of whom I have spoken, an altar had
been reserved for me. The Rosary Church is tolerably fine within. It has
an immense flattened dome, beyond which stands the high altar; and round
about are fifteen chapels dedicated to the Fifteen Mysteries, which are
painted above their respective altars.

But I was to say Mass in a little temporary chapel to the left of the
entrance, formed, I suppose, out of what usually serves as some kind of
a sacristy. The place was hardly forty feet long; its high altar, at
which I both vested and said Mass, was at the farther end; but each
side, too, was occupied by three priests, celebrating simultaneously
upon altar-stones laid on long, continuous boards that ran the length of
the chapel. The whole of the rest of the space was crammed to
overflowing; indeed it had been scarcely possible to get entrance to the
chapel at all, so vast was the crowd in the great church outside.

After breakfast I went down to the Bureau once more, and found business
already begun. The first case, which was proceeding as I entered, was
that of a woman (whose name I could not catch) who had been cured of
consumption in the previous year, and who now came back to report a
state of continued good health. Her brother-in-law came with her, and
she remarked with pleasure that the whole family was now returning to
the practice of religion. During this investigation I noticed also
Juliette Gosset seated at the table, apparently in robust health.

There followed Natalie Audivin, a young woman who declared that she had
been cured in the previous year, and that she supposed her case had been
entered in the books; but at the moment, at any rate, her name could not
be found, and for the present the case was dismissed.

I now saw a Capuchin priest in the room--a small, rosy, bearded man--and
supposed that he was present merely as a spectator; but a minute or two
later Dr. Boissarie caught sight of him, and presently was showing him
off to me, much to his smiling embarrassment. He had caught consumption
of the intestines, it seemed, some years before, from attending upon two
of his dying brethren, and had come to Lourdes almost at his last gasp
in the year 1900 A. D. Here he stood, smiling and rosy.

There followed Mademoiselle Madeleine Laure, cured of severe internal
troubles (I did not catch the details) in the previous year.

Presently the Bishop of Dalmatia came in, and sat in his chair opposite
me, while we heard the account of Miss Noemie Nightingale, of Upper
Norwood, cured in the previous June of deafness, rising, in the case of
one ear at least, from a perforation of the drum. She was present at the
_piscines_, when on a sudden she had felt excruciating pains in the
ears. The next she knew was that she heard the _Magnificat_ being sung
in honour of her cure.

Mademoiselle Marie Bardou came in about this time, and passed through to
the inner room to be examined; while we received from a doctor a report
of the lame child whom we had seen on the previous day. All was as had
been said. She could now put her heels to the ground and walk. It seemed
she had been conscious of a sensation of hammering in her feet at the
moment of the cure, followed by a feeling of relief.

And so they went on. Next came Mademoiselle Eugénie Meunier, cured two
months before of fistula. She had given her certificate into the care of
her _curé_, who could not at this moment be found--naturally enough, as
she had made no appointment with him!--but she was allowed to tell her
story, and to show a copy of her parish magazine in which her story was
given. She had had in her body one wound of ten centimetres in size.
After bathing one evening she had experienced relief; by the next
morning the wound, which had flowed for six months, was completely
closed, and had remained so. Her strength and appetite had returned.
This cure had taken place in her own lodging, since her state was such
that she was forbidden to go to the Grotto.

The next case was that of a woman with paralysis, who was entered
provisionally as one of the "ameliorations." She was now able to walk,
but the use of her hand was not yet fully restored. She was sent back to
the _piscines_, and ordered to report again later.

The next was a boy of about twelve years old, Hilaire Ferraud, cured of
a terrible disease of the bone three years before. Until that time he
was unable to walk without support. He had been cured in the _piscines_.
He had been well ever since. He followed the trade of a carpenter. And
now he hopped solemnly, first on one leg and then on the other, to the
door and back, to show his complete recovery. Further, he had had
running wounds on one leg, now healed. His statements were verified.

The next was an oldish man, who came accompanied by his tall,
black-bearded son, to report on his continued good health since his
recovery, eight years previously, from neurasthenia and insanity. He had
had the illusion of being persecuted, with suicidal tendencies; he had
been told he could not travel twenty miles, and he had travelled over
eight hundred kilometres, after four years' isolation. He had stayed a
few months in Lourdes, bathing in the _piscines_, and the obsession had
left him. His statements were verified; he was congratulated and
dismissed.

There followed Emma Mourat to report; and then Madame Simonet, cured
eight years ago of a cystic tumour in the abdomen. She had been sitting
in one of the churches, I think, when there was a sudden discharge of
matter, and a sense of relief. On the morrow, after another bath, the
sense of discomfort had finally disappeared. During Madame Simonet's
examination, as the crowd was great, several persons were dismissed till
a later hour.

There followed another old patient to report. She had been cured two
years before of myelitis and an enormous tumour that, after twenty-two
years of suffering, had been declared "incurable" in her certificate.
The cure had taken place during the procession, in the course of which
she suddenly felt herself, she said, impelled to rise from her litter.
Her appetite had returned and she had enjoyed admirable health ever
since. Her name was looked up, and the details verified.

There followed Madame François and some doctor's evidence. Nine years
ago she had been cured of fistula in the arm. She had been operated upon
five times; finally, as her arm measured a circumference of seventy-two
centimetres, amputation had been declared necessary. She had refused,
and had come to Lourdes. Her cure occupied three days, at the end of
which her arm had resumed its normal size of twenty-five centimetres.
She showed her arm, with faint scars visible upon it; it was again
measured and found normal.

It was an amazing morning. Here I had sat for nearly three hours, seeing
with my own eyes persons of all ages and both sexes, suffering from
every variety of disease, present themselves before sixty or seventy
doctors, saying that they had been cured miraculously by the Mother of
God. Various periods had elapsed since their cures--a day, two or three
months, one year, eight years, nine years. These persons had been
operated upon, treated, subjected to agonizing remedies; one or two had
been declared actually incurable; and then, either in an instant, or
during the lapse of two or three days, or two or three months, had been
restored to health by prayer and the application of a little water in
no way remarkable for physical qualities.

What do the doctors say to this? Some confess frankly that it is
miraculous in the literal sense of the term, and join with the patients
in praising Mary and her Divine Son. Some say nothing; some are content
to say that science at its present stage cannot account for it all, but
that in a few years, no doubt ... and the rest of it. I did not hear any
say that: "He casteth out devils by Beelzebub, the prince of devils";
but that is accounted for by the fact that those who might wish to say
it do not believe in Beelzebub.

But will science ever account for it all? That I leave to God. All that
I can say is that, if so, it is surely as wonderful as any miracle, that
the Church should have hit upon a secret that the scientists have
missed. But is there not a simpler way of accounting for it? For read
and consider the human evidence as regards Bernadette--her age, her
simplicity, her appearance of ecstasy. She said that she saw this Lady
eighteen times; on one of these occasions, in the presence of
bystanders. She was bidden, she said, to go to the water. She turned to
go down to the Gave, but was recalled and bidden to dig in the earth of
the Grotto. She did so, and a little muddy water appeared where no soul
in the village knew that there was water. Hour by hour this water waxed
in volume; to-day it pours out in an endless stream, is conducted
through the _piscines_; and it is after washing in this water that
bodies are healed in a fashion for which "science cannot account."
Perhaps it cannot. Perhaps it is not intended. But there are things
besides science, and one of them is religion. Is not the evidence
tolerably strong? Or is it a series of coincidences that the child had
an hallucination, devised some trick with the water, and that this water
happens to be an occasion of healing people declared incurable by known
means?

What is the good of these miracles? If so many are cured, why are not
all? Are the _miraculés_ especially distinguished for piety? Is it
to be expected that unbelievers will be convinced? Is it claimed that the
evidence is irresistible? Let us go back to the Gospels. It used to be
said by doubters that the "miraculous element" must have been added
later by the piety of the disciples, because all the world knew now that
"miracles" did not happen. That _a priori_ argument is surely
silenced by Lourdes. "Miracles" in that sense undoubtedly do happen, if
present-day evidence is worth anything whatever. What, then, is the
Christian theory?

It is this. Our Blessed Lord appears to have worked miracles of such a
nature that their significance was not, historically speaking,
absolutely evident to those who, for other reasons, did not "believe in
Him." It is known how some asked for a "sign from heaven" and were
refused it; how He Himself said that even if one rose from the dead,
they would not believe; yet, further, how He begged them to believe Him
even for His work's sake, if for nothing else. We know, finally, how,
when confronted with one particular miracle, His enemies cried out that
it must have been done by diabolical agency.

Very good, then. It would seem that the miracles of Our Lord were of a
nature that strongly disposed to belief those that witnessed them, and
helped vastly in the confirmation of the faith of those who already
believed; but that miracles, as such, cannot absolutely compel the
belief of those who for moral reasons refuse it. If they could, faith
would cease to be faith.

Now, this seems precisely the state of affairs at Lourdes. Even
unbelieving scientists are bound to admit that science at present cannot
account for the facts, which is surely the modern equivalent for the
Beelzebub theory. We have seen, too, how severely scientific persons
such as Dr. Boissarie and Dr. Cox--if they will permit me to quote their
names--knowing as well as anyone what medicine and surgery and hypnotism
and suggestion can and cannot do, corroborate this evidence, and see in
the facts a simple illustration of the truth of that Catholic Faith
which they both hold and practise.

Is not the parallel a fair one? What more, then, do the adversaries
want? There is no arguing with people who say that, since there is
nothing but Nature, no process can be other than natural. There is no
sign, even from heaven, that could break down the intellectual prejudice
of such people. If they saw Jesus Christ Himself in glory, they could
always say that "at present science cannot account for the phenomenon of
a luminous body apparently seated upon a throne, but no doubt it will do
so in the course of time." If they saw a dead and corrupting man rise
from the grave, they could always argue that he could not have been dead
and corrupting, or he could not have risen from the grave. Nothing but
the Last Judgment could convince such persons. Even when the trumpet
sounds, I believe that some of them, when they have recovered from their
first astonishment, will make remarks about aural phenomena.

But for the rest of us, who believe in God and His Son and the Mother of
God on quite other grounds--because our intellect is satisfied, our
heart kindled, our will braced by the belief; and because without that
belief all life falls into chaos, and human evidence is nullified, and
all noble motive and emotion cease--for us, who have received the gift
of faith, in however small a measure, Lourdes is enough. Christ and His
Mother are with us. Jesus Christ is the same yesterday, to-day, and for
ever. Is not that, after all, the simplest theory?




V.


After _déjeûner_ I set out again to find the Scottish priest, who hoped
to be able to take me to a certain window in the Rosary Church, where
only a few were admitted, from which we might view the procession and
the Blessing of the Sick. But we were disappointed; and, after a certain
amount of scheming, we managed to get a position at the back of the
crowd on the top of the church steps. I was able to climb up a few
inches above the others, and secured a very tolerable view of the whole
scene.

The crowd was beyond describing. Here about us was a vast concourse of
men; and as far as the eye could reach down the huge oval, and far away
beyond the crowned statue, and on either side back to the Bureau on the
left, and on the slopes on the right, stretched an inconceivable
pavement of heads. Above us, too, on every terrace and step, back to the
doors of the great basilica, we knew very well, was one seething,
singing mob. A great space was kept open on the level ground beneath
us--I should say one hundred by two hundred yards in area--and the
inside fringe of this was composed of the sick, in litters, in chairs,
standing, sitting, lying and kneeling. It was at the farther end that
the procession would enter.

After perhaps half an hour's waiting, during which one incessant gust of
singing rolled this way and that through the crowd, the leaders of the
procession appeared far away--little white or black figures, small as
dolls--and the singing became general. But as the endless files rolled
out, the singing ceased, and a moment later a priest, standing solitary
in the great space began to pray aloud in a voice like a silver trumpet.

I have never heard such passion in my life. I began to watch presently,
almost mechanically, the little group beneath the _ombrellino_, in white
and gold, and the movements of the monstrance blessing the sick; but
again and again my eyes wandered back to the little figure in the midst,
and I cried out with the crowd, sentence after sentence, following that
passionate voice:

"_Seigneur, nous vous adorons!_"

"_Seigneur,_" came the huge response, "_nous vous adorons!_"

"_Seigneur, nous vous aimons!_" cried the priest.

"_Seigneur, nous vous aimons!_" answered the people.

"_Sauvez-nous, Jésus; nous périssons!_"

"_Sauvez-nous, Jésus; nous périssons!_"

"_Jésus, Fils de Marie, ayez pitié de nous!_"

"_Jésus, Fils de Marie, ayez pitié de nous!_"

Then with a surge rose up the plainsong melody.

"_Parce, Domine!_" sang the people. "_Parce populo tuo! Ne in aeternum
irascaris nobis._"

Again:

"_Gloria Patri et Filio et Spiritui Sancto._"

"_Sicut erat in principio et nunc et semper, et in sæcula sæculorum.
Amen._"

Then again the single voice and the multitudinous answer:

"_Vous êtes la Résurrection et la Vie!_"

And then an adjuration to her whom He gave to be our Mother.

"_Mère du Sauveur, priez pour nous!_"

"_Salut des Infirmes, priez pour nous!_"

Then once more the singing; then the cry, more touching than all:

"_Seigneur, guérissez nos malades!_"

"_Seigneur, guérissez nos malades!_"

Then the kindling shout that brought the blood to ten thousand faces:

"_Hosanna! Hosanna au Fils de David!_" (I shook to hear it).

"_Hosanna!_" cried the priest, rising from his knees with arms flung
wide.

"_Hosanna!_" roared the people, swift as an echo.

"_Hosanna! Hosanna!_" crashed out again and again, like great
artillery.

Yet there was no movement among those piteous prostrate lines. The
Bishop, the _ombrellino_ over him, passed on slowly round the circle;
and the people cried to Him whom he bore, as they cried two thousand
years ago on the road to the city of David. Surely He will be pitiful
upon this day--the Jubilee Year of His Mother's graciousness, the octave
of her assumption to sit with Him on His throne!

"_Mère du Sauveur, priez pour nous!_"

"_Jésus, vous êtes mon Seigneur et mon Dieu!_"

Yet there was no movement.

If ever "suggestion" could work a miracle, it must work it now. "We
expect the miracles during the procession to-morrow and on Sunday," a
priest had said to me on the previous day. And there I stood, one of a
hundred thousand, confident in expectation, thrilled by that voice,
nothing doubting or fearing; there were the sick beneath me, answering
weakly and wildly to the crying of the priest; and yet there was no
movement, no sudden leap of a sick man from his bed as Jesus went by, no
vibrating scream of joy--"_Je suis guéri! Je suis guéri!_"--no
tumultuous rush to the place, and the roar of the _Magnificat_, as we
had been led to expect.

The end was coming near now. The monstrance had reached the image once
again, and was advancing down the middle. The voice of the priest grew
more passionate still, as he tossed his arms and cried for mercy

"_Jésus, ayez pitié de nous!--ayez pitié[Transcriber's Note: original
had "pitiê"] de nous!_"

And the people, frantic with ardour and desire, answered him in a voice
of thunder:

"_Ayez pitié de nous!--ayez pitié de nous!_"

And now up the steps came the grave group to where Jesus would at least
bless His own, though He would not heal them; and the priest in the
midst, with one last cry, gave glory to Him who must be served through
whatever misery:

"_Hosanna! Hosanna au Fils de David!_"

Surely that must touch the Sacred Heart! Will not His Mother say one
word?

"_Hosanna! Hosanna au Fils de David!_"

"_Hosanna!_" cried the priest.

"_Hosanna!_" cried the people.

"_Hosanna! Hosanna! Hosanna!..._"

One articulate roar of disappointed praise, and then--_Tantum ergo
Sacramentum!_ rose in its solemnity.

When Benediction was over, I went back to the Bureau; but there was
little to be seen there. No, there were no miracles to-day, I was
told--or hardly one. Perhaps one in the morning. It was not known.

Several Bishops were there again, listening to the talk of the doctors,
and the description of certain cases on previous days. Père Salvator,
the Capuchin, was there again; as also the tall bearded Assumptionist
Father of whom I have spoken. But there was not a great deal of interest
or excitement. I had the pleasure of talking a while with the Bishop of
Tarbes, who introduced me again to the Capuchin, and retold his story.

But I was a little unhappy. The miracle was that I was not more so. I
had expected so much: I had seen nothing.

I talked to Dr. Cox also before leaving.

"No," he told me, "there is hardly one miracle to-day. We are doubtful,
too, about that leg that was seven centimetres too short."

"And is it true that Mademoiselle Bardou is not cured?" (A doctor had
been giving us certain evidence a few minutes before).

"I am afraid so. It was probably a case of intense subjective
excitement. But it may be an amelioration. We do not know yet. The real
work of investigating comes afterwards."

How arbitrary it all seemed, I thought, as I walked home to dinner. That
morning, on my way from the Bureau, I had seen a great company of white
banners moving together; and, on inquiry, had found that these were the
_miraculés_ chiefly of previous years--about three hundred and fifty in
number.[6] They formed a considerably large procession. I had looked at
their faces: there were many more women than men (as there were upon
Calvary). But as I watched them I could not conceive upon what principle
the Supernatural had suddenly descended on this and not on that. "Two
men in one bed.... Two women grinding at the mill.... One is taken and
the other left." Here were persons of all ages--from six to eighty, I
should guess--of all characters, ranks, experiences; of both sexes. Some
were religious, some grocers, some of the nobility, a retired soldier or
two, and so on. They were not distinguished for holiness, it seemed. I
had heard heartbreaking little stories of the ten lepers over again--one
grateful, nine selfish. One or two of the girls, I heard, had had their
heads turned by flattery and congratulation; they had begun to give
themselves airs.

And, now again, here was this day, this almost obvious occasion. It was
the Jubilee Year; everything was about on a double scale. And nothing
had happened! Further, five of the sick had actually died at Lourdes
during their first night there. To come so far and to die!

On what principle, then, did God act? Then I suddenly understood, not
God's principles, but my own; and I went home both ashamed and
comforted.

FOOTNOTES:

[6] The official numbers of those at the afternoon procession were 341.




VI.


I said a midnight Mass that night in the same chapel of the Rosary
Church as on the previous morning. Again the crush was terrific. On the
steps of the church I saw a friar hearing a confession; and on entering
I found High Mass proceeding in the body of the church itself, with a
congregation so large and so worn-out that many were sleeping in
constrained attitudes among the seats. In fact, I was informed, since
the sleeping accommodation of Lourdes could not possibly provide for so
large a pilgrimage, there were many hundreds, at least, who slept where
they could--on the steps of churches, under trees and rocks, and by the
banks of the river.

I was served at my Mass by a Scottish priest, immediately afterwards I
served his at the same altar. While vesting, I noticed a priest at the
high altar of this little chapel reading out acts of prayer, to which
the congregation responded; and learned that two persons who had been
received into the Church on that day were to make their First Communion.
As midnight struck, simultaneously from the seven altars came seven
voices:

"_In nomine Patris, et Filii, et Spiritus Sancti. Amen._"

Once more, on returning home and going to bed a little after one o'clock
in the morning, the last sound that I heard was of the "_Gloria Patri_"
being sung by other pilgrims also returning to their lodging.

After coffee, a few hours later, I went down again to the square. It was
Sunday, and a Pontifical High Mass was being sung on the steps of the
Rosary Church. As usual, the crowd filled the square, and I could hardly
penetrate for a while beyond the fringe; but it was a new experience to
hear that vast congregation in the open air responding with one giant
voice to the plain-song of the Mass. It was astonishing what expression
showed itself in the singing. The _Sanctus_ was one of the most
impressive peals of worship and adoration that I have ever heard. At the
close of the Mass, all the bishops present near the altar--I counted six
or seven--turned and gave the blessing simultaneously. On the two great
curves that led up to the basilica were grouped the white banners of the
_miraculés_.

Soon after arriving at the Bureau a very strange and quiet little
incident happened. A woman with a yellowish face, to which the colour
was slowly returning, came in and sat down to give her evidence. She
declared to us that during the procession yesterday she had been cured
of a tumour on the liver. She had suddenly experienced an overwhelming
sense of relief, and had walked home completely restored to health. On
being asked why she did not present herself at the Bureau, she answered
that she did not think of it: she had just gone home. I have not yet
heard whether this was a true cure or not; all I can say at present is I
was as much impressed by her simple and natural bearing, her entire
self-possession, and the absence of excitement, as by anything I saw at
Lourdes. I cannot conceive such a woman suffering from an illusion.

A few minutes later Dr. Cox called to me, and writing on a card, handed
it to me, telling me it would admit me to the _piscines_ for a bath. I
had asked for this previously; but had been told it was not certain,
owing to the crush of patients, whether it could be granted. I set out
immediately to the _piscines_.

There are, as I have said, three compartments in the building called the
_piscines_. That on the left is for women; in the middle, for children
and for those who do not undergo complete immersion; on the right, for
men. It was into this last, then, that I went, when I had forced my way
through the crowd, and passed the open court where the priests prayed.
It was a little paved place like a chapel, with a curtain hung
immediately before the door. When I had passed this, I saw at the
farther end, three or four yards away, was a deepish trough, wide and
long enough to hold one person. Steps went down on either side of it,
for the attendants. Immediately above the bath, on the wall, was a
statue of Our Lady; and beneath it a placard of prayers, large enough to
be read at a little distance.

There were about half a dozen people in the place--two or three priests
and three or four patients. One of the priests, I was relieved to see,
was the Scotsman whose Mass I had served the previous midnight. He was
in his soutane, with his sleeves rolled up to the elbow. He gave me my
directions, and while I made ready I watched the patients. There was one
lame man, just beside me, beginning to dress; two tiny boys, and a young
man who touched me more than I can say. He was standing by the head of
the bath, holding a basin in one hand and a little image of our Lady in
the other, and was splashing water ingeniously with his fingers into his
eyes; these were horribly inflamed, and I could see that he was blind. I
cannot describe the passion with which he did this, seeming to stare all
the while towards the image he held, and whispering out prayers in a
quick undertone--hoping, no doubt, that his first sight would be the
image of his Mother. Then I looked at the boys. One of them had horribly
prolonged and thin legs; I could not see what was wrong with the other,
except that he looked ill and worn out. Close beside me, on the wet,
muddy paving, lay an indescribable bandage that had been unrolled from
the lame man's leg.

When my turn came, I went wrapped in a soaking apron, down a step or so
into the water; and then, with a priest holding either hand, lay down at
full length so that my head only emerged. That water had better not be
described. It is enough to say that people suffering from most of the
diseases known to man had bathed in it without ceasing for at least five
or six hours. Yet I can say, with entire sincerity, that I did not have
even the faintest physical repulsion, though commonly I hate dirt at
least as much as sin. It is said, too, that never in the history of
Lourdes has there been one case of disease traceable to infection from
the baths. The water was cold, but not unpleasantly. I lay there, I
suppose, about one minute, while the two priests and myself repeated off
the placard the prayers inscribed there. These were, for the most part,
petitions to Mary to pray. "_O Marie,_" they ended, "_conçue sans péché,
priez pour nous qui avons recours a vous!_"

As I dressed again after the bath, I had one more sight of the young
man. He was being led out by a kindly attendant, but his face was all
distorted with crying, and from his blind eyes ran down a stream of
terrible tears. It is unnecessary to say that I said a "Hail Mary" for
his soul at least.

As soon as I was ready, I went out and sat down for a while among the
recently bathed, and began to remind myself why _I_ had bathed.
Certainly I was not suffering from anything except a negligible ailment
or two. Neither did I do it out of curiosity, because I could have seen
without difficulty all the details without descending into that
appalling trough. I suppose it was just an act of devotion. Here was
water with a history behind it; water that was as undoubtedly used by
Almighty God for giving benefits to man as was the clay laid upon blind
eyes long ago near Siloe, or the water of Bethesda itself. And it is a
natural instinct to come as close as possible to things used by the
heavenly powers. I was extraordinarily glad I had bathed, and I have
been equally glad ever since. I am afraid it is of no use as evidence to
say that until I came to Lourdes I was tired out, body and mind; and
that since my return I have been unusually robust. Yet that is a fact,
and I leave it there.

As I sat there a procession went past to the Grotto, and I walked to
the railings to look at it. I do not know at all what it was all about,
but it was as impressive as all things are in Lourdes. The _miraculés_
came first with their banners--file after file of them--then a number of
prelates, then _brancardiers_ with their shoulder-harness, then nuns,
then more _brancardiers_. I think perhaps they may have been taking a
recent _miraculé_ to give thanks; for when I arrived presently at the
Bureau again, I heard that, after all, several appeared to have been
cured at the procession on the previous day.

I was sitting in the hall of the hotel a few minutes later when I heard
the roar of the _Magnificat_ from the street, and ran out to see what
was forward. As I came to the door, the heart of the procession went by.
A group of _brancardiers_ formed an irregular square, holding cords to
keep back the crowd; and in the middle walked a group of three, followed
by an empty litter. The three were a white-haired man on this side, a
stalwart _brancardier_ on the other, and between them a girl with a
radiant face, singing with all her heart. She had been carried down from
her lodging that morning to the _piscines_; she was returning on her own
feet, by the power of Him who said to the lame man, "Take up thy bed and
go into thy house." I followed them a little way, then I went back to
the hotel.




VII.


In the afternoon we went down to meet a priest who had promised a place
to one of our party in the window of which I have spoken before. But the
crowd was so great that we could not find him, so presently we dispersed
as best we could. Two other priests and myself went completely round the
outside of the churches, in order, if possible, to join in the
procession, since to cross the square was a simple impossibility. In the
terrible crush near the Bureau, I became separated from the others, and
fought my way back, and into the Bureau, as the best place open to me
now for seeing the Blessing of the Sick.

It was now at last that I had my supreme wish. Within a minute or two of
my coming to look through the window, the Blessed Sacrament entered the
reserved space among the countless litters. The crowd between me and the
open space was simply one pack of heads; but I could observe the
movements of what was going forward by the white top of the _ombrellino_
as it passed slowly down the farther side of the square.

The crowd was very still, answering as before the passionate voice in
the midst; but watching, watching, as I watched. Beside me sat Dr. Cox,
and our Rosaries were in our hands. The white spot moved on and on, and
all else was motionless. I knew that beyond it lay the sick. "Lord, if
it be possible--if it be possible! Nevertheless, not my will but Thine
be done." It had reached now the end of the first line.

"_Seigneur, guérissez nos malades!_" cried the priest.

"_Seigneur, guérissez nos malades!_" answered the people.

"_Vous êtes mon Seigneur et mon Dieu!_"

And then on a sudden it came.

Overhead lay the quiet summer air, charged with the Supernatural as a
cloud with thunder--electric, vibrating with power. Here beneath lay
souls thirsting for its touch of fire--patient, desirous, infinitely
pathetic; and in the midst that Power, incarnate for us men and our
salvation. Then it descended, swift and mighty.

I saw a sudden swirl in the crowd of heads beneath the church steps, and
then a great shaking ran through the crowd; but there for a few instants
it boiled like a pot. A sudden cry had broken out, and it ran through
the whole space; waxing in volume as it ran, till the heads beneath my
window shook with it also; hands clapped, voices shouted: "_Un miracle!
Un miracle!_"

I was on my feet, staring and crying out. Then quietly the shaking
ceased, and the shouting died to a murmur; and the _ombrellino_ moved
on; and again the voice of the priest thrilled thin and clear, with a
touch of triumphant thankfulness: "_Vous êtes la Résurrection et la
Vie!_" And again, with entreaty once more--since there still were two
thousand sick untouched by that Power, and time pressed--that infinitely
moving plea: "_Seigneur, celui qui vous aime est malade!_" And:
"_Seigneur, faites que je marche! Seigneur, faites que j'entende!_"

And then again the finger of God flashed down, and again and again; and
each time a sick and broken body sprang from its bed of pain and stood
upright; and the crowd smiled and roared and sobbed. Five times I saw
that swirl and rush; the last when the _Te Deum_ pealed out from the
church steps as Jesus in His Sacrament came home again. And there were
two that I did not see. There were seven in all that afternoon.

Now, is it of any use to comment on all this? I am not sure; and yet,
for my own satisfaction if for no one else's, I wish to set down some of
the thoughts that came to me both then and after I had sat at the window
and seen God's loving-kindness with my own eyes.

The first overwhelming impression that remained with me is this--that I
had been present, in my own body, in the twentieth century, and seen
Jesus pass along by the sick folk, as He passed two thousand years
before. That, in a word, is the supreme fact of Lourdes. More than once
as I sat there that afternoon I contrasted the manner in which I was
spending it with that in which the average believing Christian spends
Sunday afternoon. As a child, I used to walk with my father, and he used
to read and talk on religious subjects; on our return we used to have a
short Bible-class in his study. As an Anglican clergyman, I used to
teach in Sunday schools or preach to children. As a Catholic priest, I
used occasionally to attend at catechism. At all these times the
miraculous seemed singularly far away; we looked at it across twenty
centuries; it was something from which lessons might be drawn, upon
which the imagination might feed, but it was a state of affairs as
remote as the life of prehistoric man; one assented to it, and that was
all. And here at Lourdes it was a present, vivid event. I sat at an
ordinary glass window, in a soutane made by an English tailor, with
another Englishman beside me, and saw the miraculous happen. Time and
space disappeared; the centuries shrank and vanished; and behold we saw
that which "prophets and kings have desired to see and have not seen!"

Of course "scientific" arguments, of the sort which I have related, can
be brought forward in an attempt to explain Lourdes; but they are the
same arguments that can be, and are, brought forward against the
miracles of Jesus Christ Himself. I say nothing to those here; I leave
that to scientists such as Dr. Boissarie; but what I cannot understand
is that professing Christians are able to bring _a priori_ arguments
against the fact that Our Lord is the same yesterday, to-day, and for
ever--the same in Galilee and in France. "These signs shall follow them
that believe," He said Himself; and the history of the Catholic Church
is an exact fulfilment of the words. It was so, St. Augustine tells us,
at the tombs of the martyrs; five hundred miracles were reported at
Canterbury within a few years of St. Thomas' martyrdom. And now here is
Lourdes, as it has been for fifty years, in this little corner of poor
France!

I have been asked since my return: "Why cannot miracles be done in
England?" My answer is, firstly, that they are done in England, in
Liverpool, and at Holywell, for example; secondly, I answer by another
question as to why Jesus Christ was not born in Rome; and if He had been
born in Rome, why not in Nineveh and Jerusalem? Thirdly, I answer that
perhaps more would be done in England, if there were more faith there.
It is surely a little unreasonable to ask that, in a country which
three hundred and fifty years ago deliberately repudiated Christ's
Revelation of Himself, banished the Blessed Sacrament and tore down
Mary's shrines, Christ and His Mother should cooperate supernaturally in
marvels that are rather the rewards of the faithful. "It is not meet to
take the children's bread and to cast it to the dogs"--these are the
words of our Lord Himself. If London is not yet tolerant enough to allow
an Eucharistic Procession in her streets, she is scarcely justified in
demanding that our Eucharistic Lord should manifest His power. "He could
do no mighty work there," says the Evangelist, of Capharnaum, "because
of their unbelief."

This, then, is the supreme fact of Lourdes: that Jesus Christ in His
Sacrament passes along that open square, with the sick laid in beds on
either side; and that at His word the lame walk and lepers are cleansed
and deaf hear--that they are seen leaping and dancing for joy.

Even now, writing within ten days of my return, all seems like a dream;
and yet I know that I saw it. For over thirty years I had been
accustomed to repeat the silly formula that "the age of miracles is
past"; that they were necessary for the establishment of Christianity,
but that they are no longer necessary now, except on extremely rare
occasions perhaps; and in my heart I knew my foolishness. Why, for those
thirty years Lourdes had been in existence! And if I spoke of it at all,
I spoke only of hysteria and auto-suggestion and French imaginativeness,
and the rest of the nonsense. It is impossible for a Christian who has
been at Lourdes to speak like that again.

And as for the unreality, that does not trouble me. I have no doubt that
those who saw the bandages torn from the leper's limbs and the sound
flesh shown beneath, or the once blind man, his eyes now dripping with
water of Siloe, looking on Him who had made him whole, or heard the
marvellous talk of "men like trees walking," and the rest--I have no
doubt that ten days later they sat themselves with unseeing eyes, and
wondered whether it was indeed they who had witnessed those things.
Human nature, like a Leyden jar, cannot hold beyond a fixed quantity;
and this human nature, with experience, instincts, education, common
talk, public opinion, and all the rest of it, echoing round it; the
assumption that miracles _do not happen_; that laws are laws; in other
words, that Deism is the best that can be hoped--well, it is little
wonder that the visible contradiction of all this conventionalism finds
but little room in the soul.

Then there is another point that I should like to make in the presence
of "Evangelical" Christians who shake their heads over Mary's part in
the matter. It is this--that for every miracle that takes place in the
_piscines_, I should guess that a dozen take place while That which we
believe to be Jesus Christ goes by. Catholics, naturally, need no such
reassurance; they know well enough from interior experience that when
Mary comes forward Jesus does not retire! But for those who think as
some Christians do, it is necessary to point out the facts. And again. I
have before me as I write the little card of ejaculations that are used
in the procession. There are twenty-four in all. Of these, twenty-one
are addressed to Jesus Christ; in two more we ask the "Mother of the
Saviour" and the "Health of the Sick" to pray for us; in the last we ask
her to "show herself a Mother." If people will talk of "proportion" in a
matter in which there is no such thing--since there can be no
comparison, without grave irreverence, between the Creator and a
creature--I would ask, Is there "disproportion" here?

In fact, Lourdes, as a whole, is an excellent little compendium of
Catholic theology and Gospel-truth. There was once a marriage feast, and
the Mother of Jesus was there with her Son. There was no wine. She told
her Son what He already knew; He seemed to deprecate her words; but He
obeyed them, and the water became wine.

There is at Lourdes not a marriage feast, but something very like a
deathbed. The Mother of Jesus is there with her Son. It is she again who
takes the initiative. "Here is water," she seems to say; "dig,
Bernadette, and you will find it." But it is no more than water. Then
she turns to her Son. "They have water," she says, "but no more." And
then He comes forth in His power. "Draw out now from all the sick beds
of the world and bear them to the Governor of the Feast. Use the
commonest things in the world--physical pain and common water. Bring
them together, and wait until I pass by." Then Jesus of Nazareth passes
by; and the sick leap from their beds, and the blind see, and the lepers
are cleansed, and devils are cast out.

Oh, yes! the parallel halts; but is it not near enough?

_Seigneur, guérissez nos malades!_

_Salut des Infirmes, priez pour nous!_




VIII.


The moment Benediction was given, the room began rapidly to fill; but I
still watched the singing crowd outside. Among others I noticed a woman,
placid and happy--such a woman as you would see a hundred times a day in
London streets, with jet ornaments in her hat, middle-aged, almost
startlingly commonplace. No, nothing dramatic happened to her; that was
the point. But there she was, taking it all for granted, joining in the
_Magnificat_ with a roving eye, pleased as she would have been pleased
at a circus; interrupting herself to talk to her neighbour; and all the
while gripping in a capable hand, on which shone a wedding ring, the
bars of the Bureau window behind which I sat, that she might make the
best of both worlds--Grace without and Science within. She, as I, had
seen what God had done; now she proposed to see what the doctors would
make of it all; and have, besides, a good view of the _miraculés_ when
they appeared.

I suppose it was her astonishing ordinariness that impressed me. It was
surprising to see such a one during such a scene; it was as incongruous
as a man riding a bicycle on the judgment Day. Yet she, too, served to
make it all real. She was like the real tree in the foreground of a
panorama. She served the same purpose as the _Voix de Lourdes_, a
briskly written French newspaper that gives the lists of the miracles.

When I turned round at last, the room was full. Among the people present
I remember an Hungarian canon, and the Brazilian Bishop with six others.
Dr. Deschamps, late of Lille, now of Paris, was in the chair; and I sat
next him.

The first patient to enter was Euphrasie Bosc, a dark girl of
twenty-seven. She rolled a little in her walk as she came in; then she
sat down and described the "white swellings" on her knee, with other
details; she told how she had been impelled to rise during the
procession just now. She was made to walk round the room to show her
state, and was then sent off, and told to return at another time.

Next came Emma Sansen, a pale girl of twenty-five. She had suffered from
endo-pericarditis for five years, as her certificate showed; she had
been confined to her room for two years. She told her story quickly and
went out.

There followed Sister Marguérite Emilie, an Assumptionist, aged
thirty-nine, a brisk, brown-faced, tall woman, in her religious habit.
Her malady had been _mal de Pott_, a severe spinal affliction,
accompanied by abscesses and other horrors. She, too, appeared in the
best of health.

We began then to hear a doctor give news of a certain Irish Religious,
cured that morning in the _piscines_; but we were interrupted by the
entry of Emile Lansman, a solid artisan of twenty-five who came in
walking cheerfully, carrying a crutch and a stick which he no longer
needed. Paralysis of the right leg and traumatism of the spine had been
his, up to that day. Now he carried his crutch.

He was followed by another man whose name I did not catch, and on whose
case I wrote so rapidly that I am scarcely able to read all my notes.
His story, in brief, was as follows. He had had some while ago a severe
accident, which involved a kind of appalling disembowelment. For the
last year or two he had had gastric troubles of all kinds, including
complete loss of appetite. His certificate showed too, that he suffered
from partial paralysis (he himself showed us how little he had been able
to open his fingers), and anæsthesia of the right arm. (I looked over
Dr. Deschamps' shoulder and read on the paper the words _lésion
incurable_). It was certified further that he was incapable of manual
work. Then he described to us how yesterday in the _piscine_, upon
coming out of the bath, he had been aware of a curious sensation of
warmth in the stomach; he had then found that, for the first time for
many months, he wished for food; he was given it, and he enjoyed it. He
moved his fingers in a normal manner, raised his arm and let it fall.

Then for the first time in the Bureau I heard a sharp controversy. One
doctor suddenly broke out, saying that there was no actual proof that it
was not all "hysterical simulation." Another answered him; an appeal was
made to the certificate. Then the first doctor delivered a little
speech, in excellent taste, though casting doubt upon the case; and the
matter was then set aside for investigation with the rest. I heard Dr.
Boissarie afterwards thank him for his admirable little discourse.

Finally, though it was getting late, Honorie Gras, aged thirty-five,
came in to give her evidence. She had suffered till to-day from
"purulent arthritis" and "white swellings" on the left knee. To-day she
walked. Her certificate confirmed her, and she was dismissed.

It was all very matter-of-fact. There is no reason to fear that Lourdes
is all hymn-singing and adjurations. It is a pleasure to think that, on
the right of the Rosary Church, and within a hundred yards of the
Grotto, there is this little room, filled with keen-eyed doctors from
every school of faith and science, who have only to present their cards
and be made free of all that Lourdes has to show. They are keen-brained
as well as keen-eyed. I heard one of them say quietly that if the Mother
of God, as it appeared, cured incurable cases, it was hard to deny to
her the power of curing curable cases also. It does not prove, that is
to say, that a cure is not miraculous, if it might have been cured by
human aid. And it is interesting and suggestive to remember that of such
cases one hears little or nothing. For every startling miracle that is
verified in the Bureau, I wonder how many persons go home quietly, freed
from some maddening little illness by the mercy of Mary--some illness
that is worthless as a "case" in scientific eyes, yet none the less as
real as is its cure?

Of course one element that tends to keep from the grasp of the
imagination all the miracles of the place is all this scientific
phraseology. In the simple story of the Gospel, it seems almost
supernaturally natural that a man should have "lain with an infirmity
for forty years," and should, at the word of Jesus Christ, have taken up
his bed and walked; or that, as in the "Acts," another's "feet and
ankle-bones should receive strength" by the power of the Holy Name. But
when we come to tuberculosis and _mal de Pott_ and _lésion incurable_
and "hysterical simulation," in some manner we seem to find ourselves in
rather a breathless and stuffy room, where the white flower of the
supernatural appears strangely languid to the eye of the imagination.

That, however, is all as it should be. We are bound to have these
things. Perhaps the most startling miracle of all is that the Bureau and
the Grotto stand side by side, and that neither stifles the other. Is it
possible that here at last Science and Religion will come to terms, and
each confess with wonder the capacities of the other, and, with awe,
that divine power that makes them what they are, and has "set them their
bounds which they shall not pass?" It would be remarkable if France, of
all countries, should be the scene of that reconciliation between these
estranged sisters.

That night, after dinner, I went out once more to see the procession
with torches; and this time my friend and I each took a candle, that we
might join in that act of worship. First, however, I went down to the
_robinets_--the taps which flow between the Grotto and the
_piscines_--and, after a heartcrushing struggle, succeeded in filling my
bottle with the holy water. It was astonishing how selfish one felt
while still in the battle, and how magnanimous when one had gained the
victory. I filled also the bottle of a voluble French priest, who
despairingly extended it toward me as he still fought in the turmoil.
"_Eh, bien!_" cried a stalwart Frenchwoman at my side, who had filled
her bottle and could not extricate herself. "If you will not permit me
to depart, I remain!" The argument was irresistible; the crowd laughed
childishly and let her out.

Now, I regret to say that once more the churches were outlined in fairy
electric lamps, that the metallic garlands round our Mother's statue
blazed with them; that, even worse, the old castle on the hill and the
far away Calvary were also illuminated; and, worst of all, that the
procession concluded with fireworks--rockets and bombs. Miracles in the
afternoon; fireworks in the evening!

Yet the more I think of it, the less am I displeased. When one reflects
that more than half of the enormous crowd came, probably, from tiny
villages in France--where a rocket is as rare as an angelic visitation;
and, on the carnal side, as beautiful in their eyes--it seems a very
narrow-minded thing to object. It is true that you and I connect
fireworks with Mafeking night or Queen Victoria's Jubilee; and that they
seem therefore incongruous when used to celebrate a visitation of God.
But it is not so with these people. For them it is a natural and
beautiful way of telling the glory of Him who is the Dayspring from on
high, who is the Light to lighten the Gentiles, whose Mother is the
_Stella Matutina_, whose people once walked in darkness and now have
seen a great Light. It is their answer--the reflection in the depths of
their sea--to the myriad lights of that heaven which shines over
Lourdes. Therefore let us leave the fireworks in peace.

It was a very moving thing to walk in that procession, with a candle in
one hand and a little paper book in the other, and help to sing the
story of Bernadette, with the unforgettable _Aves_ at the end of each
verse, and the _Laudate Mariam_, and the Nicene Creed. _Credo in ...
unam sanctam Catholicam et Apostolicam Ecclesiam._ My heart leaped at
that. For where else but in the Catholic Church do such things happen as
these that I had seen? Imagine, if you please, miracles in Manchester!
Certainly they might happen there, if there were sufficient Catholics
gathered in His Name; but put for Manchester, Exeter Hall or St. Paul's
Cathedral! The thought is blindingly absurd. No; the Christianity of
Jesus Christ lives only in the Catholic Church.

There alone in the whole round world do you find that combination of
lofty doctrine, magnificent moral teaching, the frank recognition of the
Cross; sacramentalism logically carried out, yet gripping the heart as
no amateur mysticism can do; and miracles. "Mercy and Truth have met
together." "These signs shall follow them that believe.... Faith can
remove mountains.... All things are possible to him that believes....
Whatsoever you shall ask of the Father in My Name.... Where two or three
are gathered together in My Name, there am I in the midst of them."
There alone, where souls are built upon Peter, do these things really
happen.

I have been asked lately whether I am "happy" in the Catholic Church.
Happy! What can one say to a question like that? Does one ask a man who
wakes up from a foolish dream to sunshine in his room, and to life and
reality, whether he is happy? Of course many non-Catholics are happy. I
was happy myself as an Anglican; but as a Catholic one does not use the
word; one does not think about it. The whole of life is different; that
is all that can be said. Faith is faith, not hope; God is Light, not
twilight; eternity, heaven, hell, purgatory, sin and its
consequences--these things are facts, not guesses and conjectures and
suspicions desperately clung to. "How hard it is to be a Christian!"
moans the persevering non-Catholic. "How impossible it is to be anything
else!" cries the Catholic.

We went round, then, singing. The procession was so huge that it seemed
to have no head and no tail. It involved itself a hundred times over; it
swirled in the square, it humped itself over the Rosary Church; it
elongated itself half a mile away up beyond our Mother's garlanded
statue; it eddied round the Grotto. It was one immense pool and river of
lights and song. Each group sang by itself till it was overpowered by
another; men and women and children strolled along patiently singing and
walking, knowing nothing of where they went, nothing of what they would
be singing five minutes hence. It depended on the voice-power of their
neighbours.

For myself, I found myself in a dozen groups, before, at last, after an
hour or so, I fell out of the procession and went home. Now I walked
cheek by jowl with a retired officer; now with an artisan; once there
came swiftly up behind a company of "Noelites"--those vast organizations
of boys and girls in France--singing the _Laudate Mariam_ to my _Ave
Maria_; now in the middle of a group of shop-girls who exchanged remarks
with one another whenever they could fetch breath. I think it was all
the most joyous and the most spontaneous (as it was certainly the
largest) human function in which I have ever taken part. I have no idea
whether there were any organizers of it all--at least I saw none. Once
or twice a solitary priest in the midst, walking backward and waving
his arms, attempted to reconcile conflicting melodies; once a very old
priest; with a voice like the tuba stop on the organ, turned a
humorously furious face over his shoulder to quell some mistake--from
his mouth, the while issuing this amazingly pungent volume of sound. But
I think these were the only attempts at organization that I saw.

And so at last I dropped out and went home, hoarse but very well
content. I had walked for more than an hour--from the statue, over the
lower church and down again, up the long avenue, and back again to the
statue. The fireworks were over, the illuminations died, and the day was
done; yet still the crowds went round and the voice of conflicting
melody went up without cessation. As I went home the sound was still in
my ears. As I dropped off to sleep, I still heard it.




IX.


Next morning I awoke with a heavy heart, for we were to leave in the
motor at half-past eight, I had still a few errands to do, and had made
no arrangements for saying Mass; so I went out quickly, a little after
seven, and up to the Rosary Church to get some pious objects blessed. It
was useless: I could not find the priest of whom I had been told, whose
business it is perpetually to bless such things. I went to the basilica,
then round by the hill-path down to the Grotto, where I became wedged
suddenly and inextricably into a silent crowd.

For a while I did not understand what they were doing beyond hearing
Mass; for I knew that, of course, a Mass was proceeding just round the
corner in the cave. But presently I perceived that these were intending
communicants. So I made what preparation I could, standing there; and
thanked God and His Mother for this unexpected opportunity of saying
good-bye in the best way--for I was as sad as a school-boy going the
rounds of the house on Black Monday--and after a quarter of an hour or
so I was kneeling at the grill, beneath the very image of Mary. After
making my thanksgiving, still standing on the other side, I blessed the
objects myself--strictly against all rules, I imagine--and came home to
breakfast; and before nine we were on our way.

We were all silent as we progressed slowly and carefully through the
crowded streets, seeing once more the patient _brancardiers_ and the
pitiful litters on their way to the _piscines_. I could not have
believed that I could have become so much attached to a place in three
summer days. As I have said before, everything was against it. There was
no leisure, no room to move, no silence, no sense of familiarity. All
was hot and noisy and crowded and dusty and unknown. Yet I felt that it
was such a home of the soul as I never visited before--of course it is a
home, for it is the Mother that makes the home.

We saw no more of the Grotto nor the churches nor the square nor the
statue. Our road led out in such a direction that, after leaving the
hotel, we had only commonplace streets, white houses, shops, hotels and
crowds; and soon we had passed from the very outskirts of the town, and
were beginning with quickening speed to move out along one of those
endless straight roads that are the glory of France's locomotion.

Yet I turned round in my seat, sick at heart, and pulled the blind that
hung over the rear window of the car. No, Lourdes was gone! There was
the ring of the eternal hills, blue against the blue summer sky, with
their shades of green beneath sloping to the valleys, and the rounded
bastions that hold them up. The Gave was gone, the churches gone, the
Grotto--all was gone. Lourdes might be a dream of the night.

No, Lourdes was not gone. For there, high on a hill, above where the
holy city lay, stood the cross we had seen first upon our entrance,
telling us that if health is a gift of God, it is not the greatest; that
the Physician of souls, who healed the sick, and without whom not one
sparrow falls to the ground, and not one pang is suffered, Himself had
not where to lay His head, and died in pain upon the Tree.

And even as I looked we wheeled a corner, and the cross was gone.

       *       *       *       *       *

How is it possible to end such a story without bathos? I think it is not
possible, yet I must end it. An old French priest said one day at
Lourdes, to one of those with whom I travelled, that he feared that in
these times the pilgrims did not pray so much as they once did, and that
this was a bad sign. He spoke also of France as a whole, and its fall.
My friend said to him that, in her opinion, if these pilgrims could but
be led as an army to Paris--an army, that is, with no weapons except
their Rosaries--the country could be retaken in a day.

Now, I do not know whether the pilgrims once prayed more than they do
now; I only know that I never saw any one pray so much; and I cannot
help agreeing with my friend that, if this power could be organized, we
should hear little more of the apostasy of France. Even as it is, I
cannot understand the superior attitude that Christian Englishmen take
up with regard to France. It is true that in many districts religion is
on a downward course, that the churches are neglected, and that even
infidelity is becoming a fashion;[7] but I wonder very much whether, on
the whole, taking Lourdes into account, the average piety of France, is
not on a very much higher level than the piety of England. The
government, as all the world now knows, is not in the least
representative of the country; but, sad to relate, the Frenchman is apt
to extend his respect for the law into an assumption of its morality.
When a law is passed, there is an end of it.

Yet, judging by the intensity of faith and love and resignation that is
evident at Lourdes, and indeed by the numbers of those present, it
would seem as if Mary, driven from the towns with her Divine Son, has
chosen Lourdes--the very farthest point from Paris--as her earthly home,
and draws her children after her, standing there with her back to the
wall. I do not think this is fanciful. That which is beyond time and
space must communicate with us in those terms; and we can only speak of
these things in the same terms. Huysmans expresses the same thing in
other words. Even if Bernadette were deceived, he says, at any rate
these pilgrims are not; even if Mary did not come in 1858 to the banks
of the Gave, she has certainly come there since, drawn by the thousands
of souls that have gone to seek her there.

This, then, is the last thing I can say about Lourdes. It is quite
useless as evidence--indeed it would be almost impertinent to dare to
offer further evidence at all--yet I may as well hand it in as my
contribution. It is this, _that Lourdes is soaked, saturated and kindled
by the all but sensible presence of the Mother of God_. I am quite aware
of all that can be said about subjectivity and auto-suggestion, and the
rest; but there comes a point in all arguments when nothing is worth
anything except an assertion of a personal conviction. Such, then, is
mine.

First, it was borne in upon me what a mutilated Christianity that is
which practically takes no account of Mary. This fragmentary, lopsided
faith was that in which I myself had been brought up, and which to-day
still is the faith of the majority of my fellow-countrymen. The Mother
of God--the Second Eve, the Immaculate Maiden Mother, who, as if to
balance Eve at the Tree of Death, stood by the Tree of Life--in popular
non-Catholic theology is banished, with the rest of those who have
passed away, to a position of complete insignificance. This arrangement,
I had become accustomed to believe, was that of Primitive Christianity
and of the Christianity of all sensible men: Romanism had added to the
simple Gospel, and had treated the Mother of God with an honour which
she would have been the first to deprecate.

Well, I think that at Lourdes the startling contrast between facts and
human inventions was, in this respect, first made vivid to my
imagination. I understood how puzzling it must be for "old Catholics,"
to whom Mary is as real and active as her Divine Son, to understand the
sincerity of those to whom she is no more than a phantom, and who yet
profess and call themselves Christians. Why, at Lourdes Mary is seen to
stand, to all but outward eyes, in exactly that position in which at
Nazareth, at Cana, in the Acts of the Apostles, in the Catacombs, and
in the whole history of Christendom, true lovers of her Son have always
seen her--a Mother of God and man, tender, authoritative, silent, and
effective!

Yet, strangely enough, it is not at all the ordinary and conventional
character of a merely tender mother that reveals itself at Lourdes--one
who is simply desirous of relieving pain and giving what is asked. There
comes upon one instead the sense of a tremendous personage--_Regina
Cœli_ as well as _Consolatrix Afflictorum_--one who says "No" as well
as "Yes," and with the same serenity; yet with the "No" gives strength
to receive it. I have heard it said that the greatest miracle of all at
Lourdes is the peace and resignation, even the happiness, of those who,
after expectation has been wrought to the highest, go disappointed away,
as sick as they came. Certainly that is an amazing fact. The tears of
the young man in the _piscine_ were the only tears of sorrow I saw at
Lourdes.

Mary, then, has appeared to me in a new light since I have visited
Lourdes. I shall in future not only hate to offend her, but fear it
also. It is a fearful thing to fall into the hands of that Mother who
allows the broken sufferer to crawl across France to her feet--and then
to crawl back again. She is one of the Maries of Chartres, that reveals
herself here, dark, mighty, dominant, and all but inexorable; not the
Mary of an ecclesiastical shop, who dwells amid tinsel and tuberoses.
She is _Sedes Sapientiæ_, _Turris Eburnea_, _Virgo Paritura_, strong and
tall and glorious, pierced by seven swords, yet serene as she looks to
her Son.

Yet, at the same time, the tenderness of her great heart shows itself at
Lourdes almost beyond bearing. She is so great and so loving! It affects
those to whom one speaks--the quiet doctors, even those who, through
some confusion of mind or some sin, find it hard to believe; the strong
_brancardiers_, who carry their quivering burdens with such infinite
care; the very sick themselves, coming back from the _piscines_ in
agony, yet with the faces of those who come down from the altar after
Holy Communion. The whole place is alive with Mary and the love of
God--from the inadequate statue at the Grotto to the brazen garlands in
the square, even as far as the illuminated castle and the rockets that
burst and bang against the steady stars. If I were sick of some deadly
disease, and it were revealed to me that I must die, yet none the less I
should go to Lourdes; for if I should not be healed by Mary, I could at
least learn how to suffer as a Christian ought. God has chosen this
place--He only knows why, as He, too, alone chooses which man shall
suffer and which be glad--He has chosen this place to show His power;
and therefore has sent His Mother there, that we may look through her to
Him.

Is this, then, all subjectivity and romantic dreaming? Well, but there
are the miracles!

FOOTNOTES:

[7] It must be remembered that this was written six years ago, and is no
longer true.