Эмиль Золя
The Three Cities Trilogy, Complete
Pierre ceased speaking; the beautiful, marvellous story was ended. And yet the whole carriage was still listening, deeply impressed by that death, at once so tragic and so touching. Compassionate tears fell from Marie’s eyes, while the others, Elise Rouquet, La Grivotte herself, now calmer, clasped their hands and prayed to her who was in heaven to intercede with the Divinity to complete their cure. M. Sabathier made a big sign of the cross, and then ate a cake which his wife had bought him at Poitiers.
M. de Guersaint, whom sad things always upset, had fallen asleep again in the middle of the story. And there was only Madame Vincent, with her face buried in her pillow, who had not stirred, like a deaf and blind creature, determined to see and hear nothing more.
Meanwhile the train rolled, still rolled along. Madame de Jonquiere, after putting her head out of the window, informed them that they were approaching Etampes. And, when they had left that station behind them, Sister Hyacinthe gave the signal, and they recited the third chaplet of the Rosary, the five glorious mysteries – the Resurrection of Our Lord, the Ascension of Our Lord, the Mission of the Holy Ghost, the Assumption of the Most Blessed Virgin, and the Crowning of the Most Blessed Virgin. And afterwards they sang the canticle:
“O Virgin, in thy help I put my trust.”
Then Pierre fell into a deep reverie. His glance had turned towards the now sunlit landscape, the continual flight of which seemed to lull his thoughts. The noise of the wheels was making him dizzy, and he ended by no longer recognising the familiar horizon of this vast suburban expanse with which he had once been acquainted. They still had to pass Bretigny and Juvisy, and then, in an hour and a half at the utmost, they would at last be at Paris. So the great journey was finished! the inquiry, which he had so much desired to make, the experiment which he had attempted with so much passion, were over! He had wished to acquire certainty, to study Bernadette’s case on the spot, and see if grace would not come back to him in a lightning flash, restoring him his faith. And now he had settled the point – Bernadette had dreamed through the continual torments of her flesh, and he himself would never believe again. And this forced itself upon his mind like a brutal fact: the simple faith of the child who kneels and prays, the primitive faith of young people, bowed down by an awe born of their ignorance, was dead. Though thousands of pilgrims might each year go to Lourdes, the nations were no longer with them; this attempt to bring about the resurrection of absolute faith, the faith of dead-and-gone centuries, without revolt or examination, was fatally doomed to fail. History never retraces its steps, humanity cannot return to childhood, times have too much changed, too many new inspirations have sown new harvests for the men of to-day to become once more like the men of olden time. It was decisive; Lourdes was only an explainable accident, whose reactionary violence was even a proof of the extreme agony in which belief under the antique form of Catholicism was struggling. Never again, as in the cathedrals of the twelfth century, would the entire nation kneel like a docile flock in the hands of the Master. To blindly, obstinately cling to the attempt to bring that to pass would mean to dash oneself against the impossible, to rush, perhaps, towards great moral catastrophes.
And of his journey there already only remained to Pierre an immense feeling of compassion. Ah! his heart was overflowing with pity; his poor heart was returning wrung by all that he had seen. He recalled the words of worthy Abbe Judaine; and he had seen those thousands of unhappy beings praying, weeping, and imploring God to take pity on their suffering; and he had wept with them, and felt within himself, like an open wound, a sorrowful fraternal feeling for all their ailments. He could not think of those poor people without burning with a desire to relieve them. If it were true that the faith of the simple-minded no longer sufficed; if one ran the risk of going astray in wishing to turn back, would it become necessary to close the Grotto, to preach other efforts, other sufferings? However, his compassion revolted at that thought. No, no! it would be a crime to snatch their dream of Heaven from those poor creatures who suffered either in body or in mind, and who only found relief in kneeling yonder amidst the splendour of tapers and the soothing repetition of hymns. He had not taken the murderous course of undeceiving Marie, but had sacrificed himself in order to leave her the joy of her fancy, the divine consolation of having been healed by the Virgin. Where was the man hard enough, cruel enough, to prevent the lowly from believing, to rob them of the consolation of the supernatural, the hope that God troubled Himself about them, that He held a better life in His paradise in reserve for them? All humanity was weeping, desperate with anguish, like some despairing invalid, irrevocably condemned, and whom only a miracle could save. He felt mankind to be unhappy indeed, and he shuddered with fraternal affection in the presence of such pitiable humility, ignorance, poverty in its rags, disease with its sores and evil odour, all the lowly sufferers, in hospital, convent, and slums, amidst vermin and dirt, with ugliness and imbecility written on their faces, an immense protest against health, life, and Nature, in the triumphal name of justice, equality, and benevolence. No, no! it would never do to drive the wretched to despair. Lourdes must be tolerated, in the same way that you tolerate a falsehood which makes life possible. And, as he had already said in Bernadette’s chamber, she remained the martyr, she it was who revealed to him the only religion which still filled his heart, the religion of human suffering. Ah! to be good and kindly, to alleviate all ills, to lull pain, to sleep in a dream, to lie even, so that no one might suffer any more!
The train passed at full speed through a village, and Pierre vaguely caught sight of a church nestling amidst some large apple trees. All the pilgrims in the carriage crossed themselves. But he was now becoming uneasy, scruples were tingeing his reverie with anxiety. This religion of human suffering, this redemption by pain, was not this yet another lure, a continual aggravation of pain and misery? It is cowardly and dangerous to allow superstition to live. To tolerate and accept it is to revive the dark evil ages afresh. It weakens and stupefies; the sanctimoniousness bequeathed by heredity produces humiliated, timorous generations, decadent and docile nations, who are an easy prey to the powerful of the earth. Whole nations are imposed upon, robbed, devoured, when they have devoted the whole effort of their will to the mere conquest of a future existence. Would it not, therefore, be better to cure humanity at once by boldly closing the miraculous Grottos whither it goes to weep, and thus restore to it the courage to live the real life, even in the midst of tears? And it was the same prayer, that incessant flood of prayer which ascended from Lourdes, the endless supplication in which he had been immersed and softened: was it not after all but puerile lullaby, a debasement of all one’s energies? It benumbed the will, one’s very being became dissolved in it and acquired disgust for life and action. Of what use could it be to will anything, do anything, when you totally resigned yourself to the caprices of an unknown almighty power? And, in another respect, what a strange thing was this mad desire for prodigies, this anxiety to drive the Divinity to transgress the laws of Nature established by Himself in His infinite wisdom! Therein evidently lay peril and unreasonableness; at the risk even of losing illusion, that divine comforter, only the habit of personal effort and the courage of truth should have been developed in man, and especially in the child.
Then a great brightness arose in Pierre’s mind and dazzled him. It was Reason, protesting against the glorification of the absurd and the deposition of common-sense. Ah! reason, it was through her that he had suffered, through her alone that he was happy. As he had told Doctor Chassaigne, his one consuming longing was to satisfy reason ever more and more, although it might cost him happiness to do so. It was reason, he now well understood it, whose continual revolt at the Grotto, at the Basilica, throughout entire Lourdes, had prevented him from believing. Unlike his old friend – that stricken old man, who was afflicted with such dolorous senility, who had fallen into second childhood since the shipwreck of his affections, – he had been unable to kill reason and humiliate and annihilate himself. Reason remained his sovereign mistress, and she it was who buoyed him up even amidst the obscurities and failures of science. Whenever he met with a thing which he could not understand, it was she who whispered to him, “There is certainly a natural explanation which escapes me.” He repeated that there could be no healthy ideal outside the march towards the discovery of the unknown, the slow victory of reason amidst all the wretchedness of body and mind. In the clashing of the twofold heredity which he had derived from his father, all brain, and his mother, all faith, he, a priest, found it possible to ravage his life in order that he might keep his vows. He had acquired strength enough to master his flesh, but he felt that his paternal heredity had now definitely gained the upper hand, for henceforth the sacrifice of his reason had become an impossibility; this he would not renounce and would not master. No, no, even human suffering, the hallowed suffering of the poor, ought not to prove an obstacle, enjoining the necessity of ignorance and folly. Reason before all; in her alone lay salvation. If at Lourdes, whilst bathed in tears, softened by the sight of so much affliction, he had said that it was sufficient to weep and love, he had made a dangerous mistake. Pity was but a convenient expedient. One must live, one must act; reason must combat suffering, unless it be desired that the latter should last forever.
However, as the train rolled on and the landscape flew by, a church once more appeared, this time on the fringe of heaven, some votive chapel perched upon a hill and surmounted by a lofty statue of the Virgin. And once more all the pilgrims made the sign of the cross, and once more Pierre’s reverie strayed, a fresh stream of reflections bringing his anguish back to him. What was this imperious need of the things beyond, which tortured suffering humanity? Whence came it? Why should equality and justice be desired when they did not seem to exist in impassive nature? Man had set them in the unknown spheres of the Mysterious, in the supernatural realms of religious paradises, and there contented his ardent thirst for them. That unquenchable thirst for happiness had ever consumed, and would consume him always. If the Fathers of the Grotto drove such a glorious trade, it was simply because they made motley out of what was divine. That thirst for the Divine, which nothing had quenched through the long, long ages, seemed to have returned with increased violence at the close of our century of science. Lourdes was a resounding and undeniable proof that man could never live without the dream of a Sovereign Divinity, re-establishing equality and re-creating happiness by dint of miracles. When man has reached the depths of life’s misfortunes, he returns to the divine illusion, and the origin of all religions lies there. Man, weak and bare, lacks the strength to live through his terrestrial misery without the everlasting lie of a paradise. To-day, thought Pierre, the experiment had been made; it seemed that science alone could not suffice, and that one would be obliged to leave a door open on the Mysterious.
All at once in the depths of his deeply absorbed mind the words rang out, A new religion! The door which must be left open on the Mysterious was indeed a new religion. To subject mankind to brutal amputation, lop off its dream, and forcibly deprive it of the Marvellous, which it needed to live as much as it needed bread, would possibly kill it. Would it ever have the philosophical courage to take life as it is, and live it for its own sake, without any idea of future rewards and penalties? It certainly seemed that centuries must elapse before the advent of a society wise enough to lead a life of rectitude without the moral control of some cultus and the consolation of superhuman equality and justice. Yes, a new religion! The call burst forth, resounded within Pierre’s brain like the call of the nations, the eager, despairing desire of the modern soul. The consolation and hope which Catholicism had brought the world seemed exhausted after eighteen hundred years full of so many tears, so much blood, so much vain and barbarous agitation. It was an illusion departing, and it was at least necessary that the illusion should be changed. If mankind had long ago darted for refuge into the Christian paradise, it was because that paradise then opened before it like a fresh hope. But now a new religion, a new hope, a new paradise, yes, that was what the world thirsted for, in the discomfort in which it was struggling. And Father Fourcade, for his part, fully felt such to be the case; he had not meant to imply anything else when he had given rein to his anxiety, entreating that the people of the great towns, the dense mass of the humble which forms the nation, might be brought to Lourdes. One hundred thousand, two hundred thousand pilgrims at Lourdes each year, that was, after all, but a grain of sand. It was the people, the whole people, that was required. But the people has forever deserted the churches, it no longer puts any soul in the Blessed Virgins which it manufactures, and nothing nowadays could restore its lost faith. A Catholic democracy – yes, history would then begin afresh; only were it possible to create a new Christian people, would not the advent of a new Saviour, the mighty breath of a new Messiah, have been needed for such a task?
However, the words still sounded, still rang out in Pierre’s mind with the growing clamour of pealing bells. A new religion; a new religion. Doubtless it must be a religion nearer to life, giving a larger place to the things of the world, and taking the acquired truths into due account. And, above all, it must be a religion which was not an appetite for death – Bernadette living solely in order that she might die, Doctor Chassaigne aspiring to the tomb as to the only happiness – for all that spiritualistic abandonment was so much continuous disorganisation of the will to live. At bottom of it was hatred to life, disgust with and cessation of action. Every religion, it is true, is but a promise of immortality, an embellishment of the spheres beyond, an enchanted garden to be entered on the morrow of death. Could a new religion ever place such a garden of eternal happiness on earth? Where was the formula, the dogma, that would satisfy the hopes of the mankind of to-day? What belief should be sown to blossom forth in a harvest of strength and peace? How could one fecundate the universal doubt so that it should give birth to a new faith? and what sort of illusion, what divine falsehood of any kind could be made to germinate in the contemporary world, ravaged as it had been upon all sides, broken up by a century of science?
At that moment, without any apparent transition, Pierre saw the face of his brother Guillaume arise in the troublous depths of his mind. Still, he was not surprised; some secret link must have brought that vision there. Ah! how fond they had been of one another long ago, and what a good brother that elder brother, so upright and gentle, had been! Henceforth, also, the rupture was complete; Pierre no longer saw Guillaume, since the latter had cloistered himself in his chemical studies, living like a savage in a little suburban house, with a mistress and two big dogs. Then Pierre’s reverie again diverged, and he thought of that trial in which Guillaume had been mentioned, like one suspected of having compromising friendships amongst the most violent revolutionaries. It was related, too, that the young man had, after long researches, discovered the formula of a terrible explosive, one pound of which would suffice to blow up a cathedral. And Pierre then thought of those Anarchists who wished to renew and save the world by destroying it. They were but dreamers, horrible dreamers; yet dreamers in the same way as those innocent pilgrims whom he had seen kneeling at the Grotto in an enraptured flock. If the Anarchists, if the extreme Socialists, demanded with violence the equality of wealth, the sharing of all the enjoyments of the world, the pilgrims on their side demanded with tears equality of health and an equitable sharing of moral and physical peace. The latter relied on miracles, the former appealed to brute force. At bottom, however, it was but the same exasperated dream of fraternity and justice, the eternal desire for happiness – neither poor nor sick left, but bliss for one and all. And, in fact, had not the primitive Christians been terrible revolutionaries for the pagan world, which they threatened, and did, indeed, destroy? They who were persecuted, whom the others sought to exterminate, are to-day inoffensive, because they have become the Past. The frightful Future is ever the man who dreams of a future society; even as to-day it is the madman so wildly bent on social renovation that he harbours the great black dream of purifying everything by the flame of conflagrations. This seemed monstrous to Pierre. Yet, who could tell? Therein, perchance, lay the rejuvenated world of to-morrow.
Astray, full of doubts, he nevertheless, in his horror of violence, made common cause with old society now reduced to defend itself, unable though he was to say whence would come the new Messiah of Gentleness, in whose hands he would have liked to place poor ailing mankind. A new religion, yes, a new religion. But it is not easy to invent one, and he knew not to what conclusion to come between the ancient faith, which was dead, and the young faith of to-morrow, as yet unborn. For his part, in his desolation, he was only sure of keeping his vow, like an unbelieving priest watching over the belief of others, chastely and honestly discharging his duties, with the proud sadness that he had been unable to renounce his reason as he had renounced his flesh. And for the rest, he would wait.
However, the train rolled on between large parks, and the engine gave a prolonged whistle, a joyful flourish, which drew Pierre from his reflections. The others were stirring, displaying emotion around him. The train had just left Juvisy, and Paris was at last near at hand, within a short half-hour’s journey. One and all were getting their things together: the Sabathiers were remaking their little parcels, Elise Rouquet was giving a last glance at her mirror. For a moment Madame de Jonquiere again became anxious concerning La Grivotte, and decided that as the girl was in such a pitiful condition she would have her taken straight to a hospital on arriving; whilst Marie endeavoured to rouse Madame Vincent from the torpor in which she seemed determined to remain. M. de Guersaint, who had been indulging in a little siesta, also had to be awakened. And at last, when Sister Hyacinthe had clapped her hands, the whole carriage intonated the “Te Deum,” the hymn of praise and thanksgiving. “Te Deum, laudamus, te Dominum confitemur.” The voices rose amidst a last burst of fervour. All those glowing souls returned thanks to God for the beautiful journey, the marvellous favours that He had already bestowed on them, and would bestow on them yet again.
At last came the fortifications. The two o’clock sun was slowly descending the vast, pure heavens, so serenely warm. Distant smoke, a ruddy smoke, was rising in light clouds above the immensity of Paris like the scattered, flying breath of that toiling colossus. It was Paris in her forge, Paris with her passions, her battles, her ever-growling thunder, her ardent life ever engendering the life of to-morrow. And the white train, the woeful train of every misery and every dolour, was returning into it all at full speed, sounding in higher and higher strains the piercing flourishes of its whistle-calls. The five hundred pilgrims, the three hundred patients, were about to disappear in the vast city, fall again upon the hard pavement of life after the prodigious dream in which they had just indulged, until the day should come when their need of the consolation of a fresh dream would irresistibly impel them to start once more on the everlasting pilgrimage to mystery and forgetfulness.
Ah! unhappy mankind, poor ailing humanity, hungering for illusion, and in the weariness of this waning century distracted and sore from having too greedily acquired science; it fancies itself abandoned by the physicians of both the mind and the body, and, in great danger of succumbing to incurable disease, retraces its steps and asks the miracle of its cure of the mystical Lourdes of a past forever dead! Yonder, however, Bernadette, the new Messiah of suffering, so touching in her human reality, constitutes the terrible lesson, the sacrifice cut off from the world, the victim condemned to abandonment, solitude, and death, smitten with the penalty of being neither woman, nor wife, nor mother, because she beheld the Blessed Virgin.
