# indx_content

c0: 44684
c1: Cartwright, Julia
c2: The Pilgrims' Way from Winchester to Canterbury
c6: 37504
c7: 1108
c8: 63
c9: 44684.txt
c10: 44684.txt
c4:
  Old houses and timbered barns, with lofty gables and irregular roofs, are grouped round the church, which is itself as picturesque an object as any, with its massive towers and curious old red-tiled Galilee porch. The bright little market-square, full of old houses with massive oak beams, and quaint corners jutting out in all directions, hardly agrees with Hasted's description of Lenham as a dull, unfrequented place, where nothing thrives in the barren soil, and the inhabitants, when asked by travellers if this is Lenham, invariably reply, Ah, sir, poor Lenham!

c5:
  archbishop; canterbury; castle; cathedral; century; chapel; church; close; days; downs; edward; england; fair; fine; henry; hill; house; illustration; john; kent; king; lady; lord; manor; monks; new; norman; park; pilgrims; place; prior; remains; river; road; shrine; sir; south; surrey; thomas; time; town; track; trees; valley; village; way; william; winchester; years

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   THE PILGRIMS' WAY FROM WINCHESTER TO CANTERBURY [Illustration] THE PILGRIMS' WAY FROM WINCHESTER TO CANTERBURY BY JULIA CARTWRIGHT [Illustration] ILLUSTRATED BY A. H. HALLAM MURRAY NEW YORK E. P. DUTTON AND COMPANY 1911 "From every shire's ende Of Engelond, to Caunterbury they wende, The holy blissful martyr for to seeke, That them hath holpen when that they were sicke." ALL RIGHTS RESERVED [Illustration: THE APPROACH TO WINCHESTER FROM THE SOUTH] PREFACE This account of the Way trodden by the pilgrims of the Middle Ages through the South of England to the shrine of St. Thomas of Canterbury originally appeared in the _Art Journal_ for 1892, with illustrations by Mr. A. Quinton. It was published in the following year as a separate volume, and reprinted in 1895 and 1901. Now by the courtesy of Messrs. Virtue's representatives, and in response to a continued demand, it appears again in a new and revised form, with the additional attraction of illustrations from original drawings by Mr. Hallam Murray. During the twenty years which have elapsed since these pages were first written, a whole literature has grown up round the Pilgrims' Way. Not only have scholarly papers on separate sections of the road appeared in the Journals of Archæological Societies, but several valuable works on the subject have been issued by writers of authority. Mr. H. Snowden-Ward has written a book on "The Canterbury Pilgrimages," in Messrs. A. & C. Black's Pilgrimage Series, in which he deals at length with the life and death, the cult and miracles of St. Thomas, and the different routes taken by pilgrims to his shrine. Mr. Palmer has described a considerable portion of the Way in his treatise on "Three Surrey Churches," and only last autumn Mr. Elliston-Erwood published an excellent little guide-book called "The Pilgrims' Road," for the use of cyclists and pedestrians, in Messrs. Warne's Homeland Pocket-book Series. But the most thorough and systematic attempt to reconstruct the route taken by pilgrims from Winchester to Canterbury has been made by Mr. Belloc in his admirable work, "The Old Road." The author himself walked along the ancient track, and succeeded in filling up many gaps where the road had been lost, and in recovering almost the whole of the Way, "yard by yard from the capital of Hampshire to the capital of Kent." This intimate knowledge of the road and its characteristics have led him to make several alterations in the line of the Way marked on the Ordnance Map, which had hitherto served as the basis of most descriptions. But as Mr. Belloc himself recognises, it is clear that pilgrims often left the original road to visit churches and shrines in the neighbourhood. Thus, in several places, new tracks sprang up along the downs to which local tradition has given the name of the Pilgrims' Way, and which it is not always easy to distinguish from the main road. Like Bunyan's pilgrims, when they came to the foot of the hill Difficulty, "one turned to the left hand, and the other to the right, but the narrow way lay right up the hill." In this edition of my book some obvious errors have been corrected, and certain doubtful points have been cleared up with the help of experience gained by other workers in the same field. But, as a rule, my object has been not so much to draw attention to the actual road as to describe the antiquities and objects of interest which arrest the traveller's notice on his journey. From whatever side we approach it, the subject is a fascinating one. All of these different studies, varied in aims and scope as they may be, bear witness to the perennial interest which the Pilgrims' Way inspires. The beauty of the country through which the old road runs, its historic associations and famous memories, the ancient churches and houses which lie on its course, will always attract those who love and reverence the past, and will lead many to follow in the footsteps of the mediæval pilgrims along the Way to Canterbury. JULIA CARTWRIGHT. OCKHAM, _Nov. 1, 1911_. [Illustration: THE RIVER ITCHEN WHERE IT LEAVES THE TOWN.] CONTENTS CHAPTER PAGE I. THE PILGRIMS' WAY 1 II. WINCHESTER TO ALTON 20 III. ALTON TO COMPTON 44 IV. COMPTON TO SHALFORD 63 V. SHALFORD TO ALBURY 75 VI. SHERE TO REIGATE 87 VII. REIGATE TO CHEVENING 103 VIII. OTFORD TO WROTHAM 125 IX. WROTHAM TO HOLLINGBOURNE 137 X. HOLLINGBOURNE TO LENHAM 153 XI. CHARING TO GODMERSHAM 167 XII. CHILHAM TO HARBLEDOWN 182 XIII. HARBLEDOWN TO CANTERBURY 193 XIV. THE MARTYR'S SHRINE 203 INDEX 217 NOTE ON THE BINDING The "Canterbury Bell" and the Badges, represented on the cover of the book, were worn by the Pilgrims on their return from the Shrine of St. Thomas. The Badges were made of lead. [Illustration: NEAR WROTHAM WATER.] LIST OF ILLUSTRATIONS COLOURED PLATES THE NORMAN TOWER AND SOUTH TRANSEPT, WINCHESTER CATHEDRAL _Frontispiece_ FACING PAGE WINCHESTER CATHEDRAL FROM THE NORTH 32 CHAWTON HOUSE 50 THE MOTE, IGHTHAM 136 AYLESFORD BRIDGE 146 COTTAGE AT BOARLEY, NEAR BOXLEY 152 CHARING 170 CANTERBURY CATHEDRAL FROM THE SOUTH-WEST 192 HALF-TONES FACING PAGE WINCHESTER CATHEDRAL, SOUTH AISLE OF CHOIR 25 KING'S GATE, WINCHESTER, FROM THE CLOSE 28 LOSELEY 67 THE HOSPITAL, GUILDFORD 72 OLD YEWS AND OAK IN EASTWELL PARK 176 THE WEST GATE, CANTERBURY 194 MERCERY LANE, CANTERBURY 199 THE MARTYRDOM, CANTERBURY CATHEDRAL 205 LINE BLOCKS ON "THE WAY" BETWEEN KEMSING AND OTFORD _Title-page_ THE APPROACH TO WINCHESTER FROM THE SOUTH v THE RIVER ITCHEN WHERE IT LEAVES THE TOWN ix NEAR WROTHAM WATER xi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llustration: ST. CROSS AND ST. KATHERINE'S HILL.] CHAPTER I THE PILGRIMS' WAY Three hundred and seventy years have passed since the shrine of St. Thomas at Canterbury was swept away, and the martyr's ashes were scattered to the winds. The age of pilgrimages has gone by, the conditions of life have changed, and the influences which drew such vast multitudes of men and women to worship at the murdered Archbishop's tomb have long ago ceased to work on the popular mind. No longer does the merry cavalcade of Chaucer's lay ride forth in the freshness of the spring morning, knight and merchant, scholar and lawyer, Prioress and Wife of Bath, yeoman and priest and friars, a motley company from all parts of the realm, "ready to wenden on their pilgrimage with full devout courage" to Canterbury. The days of pilgrimages are over, their fashion has passed away, but still some part of the route which the travellers took can be traced, and the road they trod still bears the name of the Pilgrims' Way. Over the Surrey hills and through her stately parks the dark yews which lined the path may yet be seen. By many a quiet Kentish homestead the grassy track still winds its way along the lonely hill-side overlooking the blue Weald, and, if you ask its name, the labourer who guides the plough, or the waggoner driving his team, will tell you that it is the Pilgrims' Road to Canterbury. So the old name lives, and the memory of that famous pilgrimage which Chaucer sang has not yet died out of the people's heart. And although strangers journey no longer from afar to the martyrs shrine, it is still a pleasant thing to ride out on a spring or summer morning and follow the Pilgrims' Way. For the scenes through which it leads are fair, and the memories that it wakes belong to the noblest pages of England's story. In those old days the pilgrims who came to Canterbury approached the holy city by one of the three following routes. There was first of all the road taken by Chaucer's pilgrims from London, through Deptford, Greenwich, Rochester, and Sittingbourne; the way trodden by all who came from the North, the Midlands, and the Eastern Counties, and by those foreigners who, like Erasmus, had first visited London. But the greater number of the foreign pilgrims from France, Germany, and Italy landed at Sandwich Haven or Dover, and approached Canterbury from the south; while others, especially those who came from Normandy and Brittany, landed at Southampton and travelled through the southern counties of Hampshire, Surrey, and Kent. Many of these doubtless stopped at Winchester, attracted by the fame of St. Swithun, the great healing Bishop; and either here or else at Guildford, they would be joined by the pilgrims from the West of England on their way to the Shrine of Canterbury. This was the route taken by Henry II. when, landing at Southampton on his return from France, he made his first memorable pilgrimage to the tomb of the murdered Archbishop, in the month of July, 1174. And this route it is, which, trodden by thousands of pilgrims during the next three centuries, may still be clearly defined through the greater part of its course, and which in Surrey and Kent bears the historic name of the Pilgrims' Way. A very ancient path it is, older far than the days of Plantagenets and Normans, of shrines and pilgrimages. For antiquarian researches have abundantly proved this road to be an old British track, which was in use even before the coming of the Romans. It may even have been, as some writers suppose, the road along which caravans of merchants brought their ingots of tin from Cornwall to be shipped at what was then the great harbour of Britain, the Rutupine Port, afterwards Sandwich Haven, and then borne overland to Massilia and the Mediterranean shores. Ingots of tin, buried it may be in haste by merchants attacked on their journey by robbers, have, it is said, been dug up at various places along this route, and British earthworks have been found in its immediate neighbourhood. The road was, there can be no doubt, used by the Romans; and all along its course remains of Roman villas, baths, and pavements have been brought to light, together with large quantities of Roman coins, cinerary urns, and pottery of the most varied description. In mediæval days this "tin road," as Mr. Grant Allen calls it, still remained the principal thoroughfare from the West to the East of England. It followed the long line of hills which runs through the north of Hampshire, and across Surrey and Kent, that famous chalk ridge which has for us so many different associations, with whose scenery William Cobbett, for instance, has made us all familiar in the story of his rides to and from the Wen. And it lay outside the great trackless and impassable forest of Anderida, which in those days still covered a great part of the south-east counties of England. Dean Stanley, in his eloquent account of the Canterbury pilgrimage, describes this road as a byway, and remarks that the pilgrims avoided the regular roads, "probably for the same reason as in the days of Shamgar, the son of Anath, the highways were unoccupied, and the traveller walked through byways." But the statement is misleading, and there can be little doubt that in the twelfth and thirteenth centuries this road was, if not the only means of communication between West and East, at least the principal thoroughfare across this part of England, and was as such the route naturally chosen by pilgrims to Canterbury. Certain peculiarities, it is interesting to notice, mark its course from beginning to end. It clings to the hills, and, wherever it is possible, avoids the marshy ground of the valleys. It runs, not on the summit of the downs, but about half-way down the hill-side, where there is shelter from the wind, as well as sunshine to be had under the crest of the ridge. And its course is marked by rows of yew trees, often remarkable for their size and antiquity. Some of these are at least seven or eight hundred years old, and must have reared their ancient boughs on the hill-side before the feet of pilgrims ever trod these paths. So striking is this feature of the road, and so fixed is the idea that some connection exists between these yew trees and the Pilgrims' Way, that they are often said to have been planted with the express object of guiding travellers along the road to Canterbury. This, however, we need hardly say, is a fallacy. Yews are by no means peculiar to the Pilgrims' Way, but are to be found along every road in chalk districts. They spring up in every old hedgerow on this soil, and are for the most part sown by the birds. But the presence of these venerable and picturesque forms does lend an undeniable charm to the ancient track. And in some places where the line of cultivation gradually spreading upwards has blotted out every other trace of the road, where the ploughshare has upturned the sod, and the hedgerows have disappeared, three or four of these grand old trees may still be seen standing by themselves in the midst of a ploughed field, the last relics of a bygone age. [Illustration: DOORWAY IN CANTERBURY CLOISTERS THROUGH WHICH BECKET PASSED ON HIS WAY TO VESPERS.] The murder of Becket took place on the 29th of December, 1170. At five o'clock on that winter evening, as the Archbishop was on his way to vespers, the King's men, Reginald Fitz Urse and three knights who had accompanied him from Saltwood Castle, rushed upon him with their swords and murdered him in the north transept of his own Cathedral. The tragic circumstance of Becket's end made a profound impression on the people of England, and universal horror was excited by this act of sacrilege. Whatever his faults may have been, the murdered Archbishop had dared to stand up against the Crown for the rights of the Church, and had died rather than yield to the Kings demands. "For the name of Jesus and the defence of the Church I am ready to die," were his last words, as he fell under the assassins' blows. When he landed at Sandwich, on his return from France, the country folk crowded to meet him and hailed him as the father of orphans and deliverer of the oppressed, crying, "Blessed is he that cometh in the name of the Lord." His journey to Canterbury was one long triumphal procession.[1] The poor looked to him as their champion and defender, who had laid down his life in the cause of freedom and righteousness. Henceforth Thomas became a national hero, and was everywhere honoured as the Martyr of the English. The popular belief in his holiness was confirmed by the miracles that were wrought in his name from the moment of his death. A violent storm broke over the Cathedral when the fatal deed was done, and was followed by a red glow, which illuminated the choir where the dead man's body was laid before the altar. The next day the monks buried the corpse in a marble tomb behind Our Lady's altar in the under-croft. For nearly a year no mass was said in the Cathedral, no music was heard, no bells were rung; the altars were stripped of their ornaments, and the crucifixes and images were covered over. Meanwhile, reports reached Canterbury of the wonderful cures performed by the martyred Archbishop. On the third day after the murder, the wife of a Sussex knight, who suffered from blindness, invoked the blessed martyr's help, and was restored to sight. And on the very night of the burial the paralytic wife of a citizen of Canterbury was cured by a garment which her husband had dipped in the murdered saint's blood. These marvels were followed by a stream of devout pilgrims who came to seek healing at the martyr's tomb or to pay their vows for the mercies which they had received. A monk was stationed at the grave to receive offerings and report the miracles that were wrought to the Chapter. At first these wonders were kept secret, for fear of the King, and of Becket's enemies, the De Brocs, whose men guarded the roads to Canterbury. The doors of the crypt were kept bolted and barred, and only the poor in the town and the neighbouring villages crept to the tomb.[2] But on Easter Day, 1171, the crowds rushed in to see a dumb man who was said to have recovered his speech; and on the following Friday the crypt was thrown open to the public. From that time, writes Benedict, the monk of Canterbury, "the scene of the Pool of Bethesda was daily renewed in the Cathedral, and numbers of sick and helpless persons were to be seen lying on the pavement of the great church."[3] "These great miracles are wrought," wrote John of Salisbury, an intimate friend of Becket, who became Bishop of Chartres in 1176, and was an able statesman and scholar, "in the place of his passion and in the place where he lay before the great altar before his burial, and in the tomb where he was laid at last, the blind see, the deaf hear, the dumb speak, the lame walk, lepers are cleansed, and, a thing unheard of since the days of our fathers, the dead are raised to life."[4] From all parts of England the sick and suffering now crowded to Canterbury, telling the same marvellous tale, how Thomas had appeared to them robed in white, with the thin red streak of blood across his face, bringing healing and peace. "In towns and villages, in castles and cottages, throughout the kingdom," writes another contemporary chronicler, "every one from the highest to the lowest wishes to visit and honour his tomb. Clerks and laymen, rich and poor, nobles and common people, fathers and mothers with their children, masters with their servants, all come hither, moved by the same spirit of devotion. They travel by day and night in winter and summer, however cold the weather may be, and the inns and hostelries on the road to Canterbury are as crowded with people as great cities are on market days."[5] [Illustration: ST. CROSS FROM THE MEADOWS.] On the 21st of February, 1173, Pope Alexander III. pronounced the decree of canonisation, and fixed the Feast of St. Thomas of Canterbury on the day of the Archbishop's martyrdom. In July, 1174, King Henry II., moved by the reports which reached him in Normandy of the popular enthusiasm for Becket, and fearing the effects of the divine wrath, came himself to do penance at the martyr's tomb. Three months after the King of the English had given this public proof of his penitence and obtained release from the Church's censures, "the glorious choir of Conrad" was destroyed by fire, on the night of September 5, 1174. The rebuilding of the church, which was largely assisted by offerings at Becket's tomb, was not finished until 1220, when the Saint's body was removed to its final resting-place in the new apse at the East end of the Chapel of the Blessed Trinity, where the Archbishop had said his first mass. [Illustration: THE ENTRANCE TO ST. CROSS HOSPITAL.] On Tuesday, July 7, an immense concourse of people of all ranks and ages assembled at Canterbury. "The city and villages round," writes an eye-witness, "were so filled with folk that many had to abide in tents or under the open sky."[6] Free hospitality was given to all, and the streets of Canterbury literally flowed with wine. A stately procession, led by the young King Henry III. and the patriot Archbishop Stephen Langton, entered the crypt, and bore the Saint's remains with solemn ceremonial to their new resting-place. Here a sumptuous shrine, adorned with gold plates and precious gems, wrought "by the greatest master of the craft" that could be found in England, received the martyr's relics, and the new apse became known as "Becket's Crown." The fame of St. Thomas now spread into all parts of the world during the next two centuries, and the Canterbury pilgrimage was the most popular in Christendom. The 7th of July was solemnly set apart as the Feast of the Translation of St. Thomas, and henceforth the splendour of this festival threw the anniversary of the actual martyrdom into the shade. The very fact that it took place in summer and not in winter naturally attracted greater numbers of pilgrims from a distance. And on the jubilees or fiftieth anniversaries of the Translation, the concourse of people assembled at Canterbury was enormous. Besides the crowds attracted by these two chief festivals, pilgrims came to Canterbury in smaller parties at all seasons of the year, but more especially in the spring and summer months. Each year, as Chaucer sings, when the spring-time comes round, "When that Aprille with his showers sweete The drought of Marche had pierced to the roote.... When Zephyrus eke with his sweete breathe Inspired hath in every holt and heathe The tender croppes ... And small fowlës maken melodie, That sleepen all the night with open eye, Then longen folk to go on pilgrimages, And palmers for to seeken strange 'strandës' ... And specially, from every shire's ende Of Engelond, to Caunterbury they wende, The holy blissful martyr for to seeke That them hath holpen when that they were sicke." [Illustration: BOX HILL.] The passage of these caravans of pilgrims could not fail to leave its mark on the places and the people along their path. The sight of these strange faces, the news they brought, and the tales they told must have impressed the dwellers in these quiet woodlands and lonely hills. And traces of their presence remain to this day on the Surrey downs and in the lanes of Kent. They may, or may not, have been responsible for the edible variety of large white snails, _Helix pomatia_, commonly called Roman snails, which are found in such abundance at Albury in Surrey, and at Charing in Kent, as well as at other places along the road, and which the Norman French pilgrims are traditionally said to have brought over with them. But the memory of their pilgrimage survives in the wayside chapels and shrines which sprung up along the track, in the churches which were built for their benefit, or restored and decorated by their devotion, above all in the local names still in common use along the countryside. Pilgrims' Lodge and Pilgrims' Ferry, Palmers' Wood, Paternoster Lane--these, and similar terms, still speak of the custom which had taken such fast hold of the popular mind during the three hundred and fifty years after the death of Becket, and recall the long processions of pilgrims which once wound over these lonely hills and through these green lanes on their way to the martyr's shrine. [Illustration: THE CATHEDRAL FROM THE SOUTH.] CHAPTER II WINCHESTER TO ALTON [Illustration: ROOF OF STRANGERS' HALL, WINCHESTER.] Few traces of the Pilgrims' Way are now to be found in Hampshire. But early writers speak of an old road which led to Canterbury from Winchester, and the travellers' course would in all probability take them through this ancient city. Here the foreign pilgrims who landed at Southampton, and those who came from the West of England, would find friendly shelter in one or other of the religious houses, and enjoy a brief resting-time before they faced the perils of the road. The old capital of Wessex, the home of Alfred, and favourite residence of Saxon and Norman kings, had many attractions to offer to the devout pilgrim. Here was the splendid golden shrine of St. Swithun, the gentle Bishop who had watched over the boyhood of Alfred. In A.D. 971, a hundred years after the Saint's death, his bones had been solemnly removed from their resting-place on the north side of the Minster, where he had humbly begged to be buried" so that the sun might not shine upon him," and laid by Edgar and Dunstan behind the altar of the new Cathedral which Bishop Ethelwold had raised on the site of the ancient church of Birinus. This was done, says the chronicler Wulfstan, although the Saint himself "protested weeping that his body ought not to be set in God's holy church amidst the splendid memorials of the ancient fathers," a legend which may have given rise to the popular tradition of the forty days' rain, and the supposed delay in the Saint's funeral. From that time countless miracles were wrought at the shrine of St. Swithun, and multitudes from all parts of England flocked to seek blessing and healing at the great church which henceforth bore his name. [Illustration: THE WEST GATE, WINCHESTER.] Under the rule of Norman and Angevin kings, the venerable city had attained the height of wealth and prosperity. In those days the population numbered some 20,000, and there are said to have been as many as 173 churches and chapels within its wall. In spite of the horrors of civil war, which twice desolated the streets, in the time of Stephen and Henry III., the frequent presence of the court and the energy of her prince-bishops had made Winchester a centre of religious and literary activity. And, although after the death of Henry III., who throughout his long life remained faithful to his native city, royal visits became few and far between, and the old capital lost something of its brilliancy, there was still much to attract strangers and strike the imagination of the wayfarer who entered her gates in the fifteenth century. Few mediæval cities could boast foundations of equal size and splendour. There was the strong castle of Wolvesey, where the bishops reigned in state, and the royal palace by the West gate, built by King Henry III., with the fair Gothic hall which he had decorated so lavishly. There was the Hospital of St. Cross, founded by the warrior-bishop, Henry de Blois, and the new College of St. Mary, which William of Wykeham, the great master-builder, had reared in the meadows known as the Greenery, or promenade of the monks of St. Swithun. Another venerable hospital, that of St. John's, claimed to have been founded by Birinus, and on Morne Hill, just outside the East gate, stood a hospital for lepers, dedicated to St. Mary Magdalene. There, conspicuous among a crowd of religious houses by their wealth and antiquity, were the two great Benedictine communities of St. Swithun and Hyde. And there, too, was the grand Norman church which the Conqueror's kinsman, Bishop Walkelin, had raised on the ruins of Ethelwold's Minster, with its low massive tower and noble transepts, and the long nave roofed in with solid trees of oak cut down in Hempage Wood. Three centuries later, William of Wykeham transformed the nave after the latest fashion of architecture, cut through the old Norman work, carried up the piers to a lofty height, and replaced the flat wooden roof by fine stone groining. But the Norman tower and transepts of Bishop Walkelin's church still remain to-day almost unchanged. [Illustration: WINCHESTER CATHEDRAL, SOUTH AISLE OF CHOIR.] So great was the concourse of pilgrims to St. Swithun's shrine in the early part of the fourteenth century, that Bishop Godfrey Lucy enlarged the eastward portion of the church, and built, as it were, another church, with nave, aisles, and Lady Chapel of its own, under the same roof. The monks had no great love for the lower class of pilgrims who thronged their doors, and took good care to keep them out of the conventual precincts. They were only allowed to enter the Minster by a doorway in the north transept, and, once they had visited the shrine and duly made their offerings, they were jealously excluded from the rest of the church by those fine ironwork gates still preserved in the Cathedral, and said to be the oldest specimen of the kind in England. [Illustration: ON THE RIVER ITCHEN, WINCHESTER.] Towards the close of the century, in the reign of Edward I., the fine old building still known as the Strangers' Hall was built by the monks of St. Swithun at their convent gate, for the reception of the poorer pilgrims. Here they found food and shelter for the night. They slept, ate their meals, and drank their ale, and made merry round one big central fire. The hall is now divided, and is partly used as the Dean's stable, partly enclosed in a Canon's house, but traces of rudely carved heads, a bearded king, and a nun's face are still visible on the massive timbers of the vaulted roof, blackened with the smoke of bygone ages. In the morning the same pilgrims would wend their way to the doors of the Prior's lodging, and standing under the three beautiful pointed arches which form the entrance to the present Deanery, would there receive alms in money and fragments of bread and meat to help them on their journey. [Illustration: KING'S GATE, WINCHESTER, FROM THE CLOSE.] The route which they took on leaving Winchester is uncertain. It is not till we approach Alton that we find the first traces of the Pilgrims' Way, but in all probability they followed the Roman road which still leads to Silchester and London along the valley of the river Itchen. Immediately outside the city gates they would find themselves before another stately pile of conventual buildings, the great Abbey of Hyde. This famous Benedictine house, founded by Alfred, and long known as the New Minster, was first removed from its original site near the Cathedral in the twelfth century. Finding their house damp and unhealthy, and feeling themselves cramped in the narrow space close to the rival monastery of St. Swithun, the monks obtained a charter from Henry I. giving them leave to settle outside the North gate. In the year 1110, they moved to their new home, bearing with them the wonder-working shrine of St. Josse, the great silver cross given to the New Minster by Cnut, and a yet more precious relic, the bones of Alfred the Great. Here in the green meadows on the banks of the Itchen they reared the walls of their new convent and the magnificent church which, after being in the next reign burnt to the ground by fire-balls from Henry of Blois' Castle at Wolvesey, rose again from the flames fairer and richer than before. Here it stood till the Dissolution, when Thomas Wriothesley, Cromwell's Commissioner, stripped the shrine of its treasures, carried off the gold and jewels, and pulled down the abbey walls to use the stone in the building of his own great house at Stratton. "We intend," he wrote to his master, after describing the riches of gold and silver plate, the crosses studded with pearls, chalices, and emeralds on which he had lain sacrilegious hands, "both at Hyde and St. Mary to sweep away all the rotten bones that be called relics; which we may not omit, lest it be thought we came more for the treasure than for the avoiding of the abomination of idolatry." Considerable fragments of the building still remained. In Milner's time the ruins covered the whole meadow, but towards the end of the last century the city authorities fixed on the spot as the site of a new bridewell, and all that was left of the once famous Abbey was then destroyed. The tombs of the dead were rifled. At every stroke of the spade some ancient sepulchre was violated, stone coffins containing chalices, croziers, rings, were broken open and bones scattered abroad. Then the ashes of the noblest of our kings were blown to the winds, and the resting-place of Ælfred remains to this day unknown. A stone marked with the words, Ælfred Rex, DCCCLXXXI., was carried off by a passing stranger, and is now to be seen at Corby Castle, in Cumberland. To-day an old gateway near the church of St. Bartholomew and some fragments of the monastery wall are the only remains of Alfred's new Minster. From this spot an ancient causeway, now commonly known as the Nuns' Walk, but which in the last century bore the more correct title of the Monks' Walk, leads alongside of a stream which supplied Hyde Abbey with water, for a mile and a half up the valley to Headbourne[7] Worthy. The path is cool and shady, planted with a double row of tall elms, and as we look back we have beautiful views of the venerable city and the great Cathedral sleeping in the quiet hollow, dreaming of all its mighty past. Above, scarred with the marks of a deep railway cutting, and built over with new houses, is St. Giles' Hill, where during many centuries the famous fair was held each September. Foreign pilgrims would gaze with interest on the scene of that yearly event, which had attained a world-wide fame, and attracted merchants from all parts of France, Flanders, and Italy. The green hill-side from which we look down on the streets and towers of Winchester presented a lively spectacle during that fortnight. The stalls were arranged in long rows and called after the nationality of the vendors of the goods they sold. There was the Street of Caen, of Limoges, of the Flemings, of the Genoese, the Drapery, the Goldsmiths' Stall, the Spicery, held by the monks of St. Swithun, who drove a brisk trade in furs and groceries on these occasions. All shops in the city and for seven leagues round were closed during the fair, and local trade was entirely suspended. The mayor handed over the keys of the city for the time being to the bishop, who had large profits from the tolls and had stalls at the fair himself, while smaller portions went to the abbeys, and thirty marks a year were paid to St. Swithun's for the repair of the great church. The Red King first granted his kinsman, Bishop Walkelin, the tolls of this three days' fair at St. Giles' feast, which privilege was afterwards extended to a period of sixteen days by Henry III. The great fair lasted until modern times, but in due course was removed from St. Giles' Hill into the city itself. "As the city grew stronger and the fair weaker," writes Dean Kitchin, "it slid down St. Giles' Hill and entered the town, where its noisy ghost still holds revel once a year." [Illustration: WINCHESTER CATHEDRAL FROM THE NORTH] Leaving these historic memories behind us we follow the Monks' Walk until we reach Headbourne Worthy, the first of a group of villages granted by Egbert, in 825, to St. Swithun's Priory, and bearing this quaint name, derived from the Saxon _woerth_--a homestead. The church here dates from Saxon times, and claims to have been founded by St. Wilfred. The rude west doorway and chancel arch are said to belong to Edward the Confessor's time. Over the west archway, which now leads into a fifteenth-century chapel, is a fine sculptured bas-relief larger than life, representing the Crucifixion and the Maries, which probably originally adorned the exterior of the church. But the most interesting thing in the church is the brass to John Kent, a Winchester scholar, who died in 1434. The boy wears his college gown and his hair is closely cut, while a scroll comes out of his lips bearing the words: "Misericordiam Dni inetum cantabo." Next we reach Kingsworthy, so called because it was once Crown property, a pretty little village with low square ivy-grown church-tower and lych-gate, and a charming old-fashioned inn standing a little back from the road. [Illustration: THATCHED COTTAGE, MARTYR WORTHY.] The third of the Worthys, Abbotsworthy, is now united to Kingsworthy. Passing through its little street of houses, a mile farther on we reach Martyrsworthy, a still smaller village with another old Norman church and low thatched cottages, picturesquely placed near the banks of the river, which is here crossed by a wooden foot-bridge. But all this part of the Itchen valley has the same charm. Everywhere we find the same old farmhouses with mullioned windows and sundials and yew trees, the same straggling roofs brilliant with yellow lichen, and the same cottages and gardens gay with lilies and phloxes, the same green lanes shaded with tall elms and poplars, the same low chalk hills and wooded distances closing in the valley, and below the bright river winding its way through the cool meadows. "The Itchen--the beautiful Itchen valley," exclaims Cobbett, as he rides along this vale of meadows. "There are few spots in England more fertile, or more pleasant, none, I believe, more healthy. The fertility of this vale and of the surrounding country is best proved by the fact that, besides the town of Alresford and that of Southampton, there are seventeen villages, each having its parish church, upon its borders. When we consider these things, we are not surprised that a spot situated about half-way down this vale should have been chosen for the building of a city, or that that city should have been for a great number of years the place of residence for the kings of England." [Illustration: CHILLAND FARM, NEAR ITCHEN ABBAS.] Towards Itchen Abbas--of the Abbot--the valley opens, and we see the noble avenues and spreading beeches of Avington Park, long the property of the Dukes of Chandos, and often visited by Charles II. while Wren was building his red-brick palace at Winchester. Here the Merry Monarch feasted his friends in a banqueting-hall that is now a greenhouse, and a room in the old house bore the name of Nell Gwynne's closet. In those days it was the residence of the notorious Lady Shrewsbury, afterwards the wife of George Brydges, a member of the Chandos family, the lady whose first husband, Francis, Earl of Shrewsbury, was slain fighting in a duel with George Villiers, Duke of Buckingham, while the Countess herself, disguised as a page, held her lover's horse. The river winds through the park, and between the over-arching boughs of the forest trees we catch lovely glimpses of wood and water. In the opposite direction, but also close to Itchen Abbas, is another well-known seat, Lord Ashburton's famous Grange, often visited by Carlyle. Here the dark tints of yew and fir mingle with the bright hues of lime and beech and silver birch on the banks of a clear lake, and long grassy glades lead up to wild gorse-grown slopes of open down. Still following the river banks we reach Itchen Stoke, another picturesque village with timbered cottages and mossy roofs. A little modern church, with high-pitched roof and lancet windows having a curiously foreign air, stands among the tall pines on a steep bank above the stream. But here our pleasant journey along the fair Itchen valley comes to an end, and, leaving the river-side, we climb the hilly road which leads us into Alresford. New Alresford, a clean, bright little town, with broad street, planted with rows of trees, boasts an antiquity which belies its name, and has been a market-town and borough from time immemorial. Like its yet more venerable neighbour, Old Alresford, it was given by a king of the West Saxons to the prior and monks of St. Swithun at Winchester, and formed part of the vast possessions of the monastery at the Conquest. Both places took their name from their situation on a ford of the Arle or Alre river, a considerable stream which joins the Itchen below Avington, and is called by Leland the Alresford river. In the eleventh century New Alresford had fallen into decay, and probably owes its present existence to Bishop Godfrey Lucy, who rebuilt the town, and obtained a charter from King John restoring the market, which had fallen into disuse. At the same time he gave the town the name of New Market, but the older one survived, and the Bishop's new title was never generally adopted. The same energetic prelate bestowed a great deal of care and considerable attention on the water supply of Winchester, and made the Itchen navigable all the way from Southampton to Alresford. In recognition of this important service, Bishop Lucy received from King John the right of levying toll on all leather, hides, and other goods which entered Winchester by the river Itchen through this canal, a right which descended to his successors in the see. South-west of the town is the large pond or reservoir which he made to supply the waters of the Itchen. This lake, which still covers about sixty acres, is a well-known haunt of moor-hens and other waterfowl, and the flags and bulrushes which fringe its banks make it a favourable resort of artists. Old Alresford itself, with its gay flower-gardens, tall elms, pretty old thatched cottages grouped round the village green, may well supply them with more than one subject for pen and pencil. [Illustration: NEW ALRESFORD.] New Alresford was at one time a flourishing centre of the cloth trade, in which the Winchester merchants drove so brisk a trade at St. Giles' Fair. The manufacture of woollen cloth was carried on till quite recent times, and Dean Kitchin tells us that there are old men still living who remember driving with their fathers to the fair at Winchester on St. Giles' day, to buy a roll of blue cloth to provide the family suits for the year. But New Alresford shared the decline as it had shared the prosperity of its more important neighbour, and suffered even more severely than Winchester in the Civil Wars, when the town was almost entirely burnt down by Lord Hopton's troops after their defeat in Cheriton fight. The scene of that hard-fought battle, which gave Winchester into Waller's hands and ruined the King's cause in the West of England, lies a few miles to the south of Alresford. Half-way between the two is Tichborne Park, the seat of a family which has owned this estate from the days of Harold, and which took its name from the stream flowing through the parish, and called the Ticceborne in Anglo-Saxon records. In modern times a well-known case has given the name of Tichborne an unenviable notoriety, but members of this ancient house have been illustrious at all periods of our history, and the legend of the Tichborne Dole so long associated with the spot deserves to be remembered. In the reign of Henry I., Isabella, the wife of Sir Roger Tichborne, a lady whose long life had been spent in deeds of mercy, prayed her husband as she lay dying to grant her as much land as would enable her to leave a dole of bread for all who asked alms at the gates of Tichborne on each succeeding Lady Day. Sir Roger was a knight of sterner stuff, and seizing a flaming brand from the hearth he told his wife jestingly that she might have as much land as she could herself walk over before the burning torch went out. Upon which the sick lady caused herself to be borne from her bed to a piece of ground within the manor, and crawled on her knees and hands until she had encircled twenty-three acres. The actual plot of ground still bears the name of Lady Tichborne's Crawles, and there was an old prophecy which said that the house of Tichborne would only last as long as the dying bequest of Isabella was carried out. During the next six centuries, nineteen hundred small loaves were regularly distributed to the poor at the gates on Lady Day, and a miraculous virtue was supposed to belong to bread thus bestowed. The custom was only abandoned a hundred years ago, owing to the number of idlers and bad characters which it brought into the neighbourhood, and a sum of money equal in amount to the Dole is given to the poor of the parish in its stead. Whether any of our Canterbury pilgrims stopped in their course to avail themselves of the Tichborne Dole we cannot say, but there was a manor-house of the Bishops of Winchester at Bishop Sutton, near Alresford, where they would no doubt find food and shelter. Nothing now remains of the episcopal palace, and no trace of its precincts is preserved but the site of the bishop's kennels. After crossing the river at Alresford the pilgrims turned north-east, and according to an old tradition their road led them through the parish of Ropley, a neighbouring village where Roman remains have been discovered. A little further on the same track, close to Rotherfield Park, where the modern mansion of Pelham now stands, was an ancient house which bore the name of Pilgrims' Place, and is indicated as such in old maps. [Illustration: THE HOG'S BACK.] CHAPTER III ALTON TO COMPTON A few miles to the right of the road is a place which no pilgrim of modern times can leave unvisited--Selborne, White's Selborne, the home of the gentle naturalist whose memory haunts these rural scenes. Here he lived in the picturesque house overgrown with creepers, with the sunny garden and dial at the back, and the great spreading oak where he loved to study the ways of the owls, and the juniper tree, which, to his joy, survived the Siberian winter of 1776. And here he died, and lies buried in the quiet churchyard in the shade of the old yew tree where he so often stood to watch his favourite birds. Not a stone but what speaks of him, not a turn in the village street but has its tale to tell. The play-stow, or village green, which Adam de Gurdon granted to the Augustinian Canons of Selborne in the thirteenth century, where the prior held his market of old, and where young and old met on summer evenings under the big oak, and "sat in quiet debate" or "frolicked and danced" before him; the farmhouse which now marks the site of the ancient Priory itself, founded by Peter de Rupibus, Bishop of Winchester, in 1232--he has described them all. How the good Canons grew lazy and secular in their ways after a time, how William of Wykeham found certain of them professed hunters and sportsmen, and tried in vain to reform them, and how the estates were finally handed over to the new college of St. Mary Magdalene at Oxford, by its founder, William of Waynflete--Gilbert White has already told us. The Hanger, with its wooded slopes, rising from the back of his garden, and that "noble chalk promontory" of Nore Hill, planted with the beeches which he called the most lovely of all forest trees, how familiar they seem to us! Still the swifts wheel to and fro round the low church-tower, and the crickets chirp in the long grass, and the white owl is heard at night, just as when he used to linger under the old walls and watch their manners with infinite care and love. [Illustration: JANE AUSTEN'S HOUSE, CHAWTON.] One of the "rocky hollow lanes" which lead towards Alton will take us back into the road, and bring us to Chawton, a village about a mile from that town. The fine Elizabethan manor-house at the foot of the green knoll, and the grey church peeping out of the trees close by, have been for centuries the home and burial-place of the Knights. On the south side of the chancel a black and white marble monument records the memory of that gallant cavalier, Sir Richard Knight, who risked life and fortune in the Royal cause, and was invested with the Order of the Royal Oak by Charles II. after the Restoration. But it is as the place where Jane Austen, in George Eliot's opinion, "the greatest artist that has ever written," composed her novels, that Chawton is memorable. The cottage where she lived is still standing a few hundred yards from the "great house," which was the home of the brother and nieces to whom she was so fondly attached. She and her sister, Cassandra, settled there in 1809, and remained there until May, 1817, when they moved to the corner house of College Street, Winchester, where three months afterwards she died. During the eight years spent in this quiet home, Jane Austen attained the height of her powers and wrote her most famous novels, those works which she herself said cost her so little, and which in Tennyson's words have given her a place in English literature "next to Shakespeare." "Sense and Sensibility," her first novel, was published two years after the move to Chawton. "Persuasion," the last and most finished of the immortal series, was only written in 1816, a year before her death. Seldom, indeed, has so great a novelist led so retired an existence. The life at Chawton, so smooth in its even flow, with the daily round of small excitements and quiet pleasures, the visits to the "great house," and walks with her nieces in the woods, the shopping expeditions to Alton, the talk about new bonnets and gowns, and the latest news as to the births, deaths, and marriages of the numerous relatives in Kent and Hampshire, are faithfully reflected in those pleasant letters of Jane Austen, which her great-nephew, Lord Brabourne, gave to the world. There is a good deal about her flowers, her chickens, her niece's love affairs, the fancy work on which she is engaged, the improvements in the house and garden--"You cannot imagine," she writes on one occasion, "it is not in human nature to imagine, what a nice walk we have round the orchard!"--but very little indeed about her books. Almost the only allusion we find to one of her characters is in 1816, when she writes to Fanny Knight of Anne Elliot in "Persuasion." "_You_ may perhaps like the heroine, as she is almost too good for me!" Anything like fame or publicity was positively distasteful to her. She owns to feeling absolutely terrified when a lady in town asked to be introduced to her, and then adds laughingly, "If I am a wild beast I cannot help it, it is not my fault!" Curiously enough, the Pilgrims' Way, in the later course of its path, brings us to Godmersham, that other and finer home of the Knights on the Kentish Downs, a place also associated with Jane Austen's life and letters, where she spent many pleasant hours in the midst of her family, enjoying the beauty of the spot and its cheerful surroundings. But Chawton retains the supremacy as her own home, and as the scene of those literary labours that were cut short, alas! too soon. "What a pity," Sir Walter Scott exclaimed, after reading a book of hers, "what a pity such a gifted creature died so early!" [Illustration: CHAWTON HOUSE] From Chawton it is a short mile to Alton, famous for its breweries and hop gardens, and its church door, riddled with the bullets of the Roundheads. Our way now leads us through the woods of Alice Holt--Aisholt--the Ash wood; like Woolmer, a royal forest from Saxon times. Alice Holt was renowned for the abundance of its fallow deer, which made it a favourite hunting ground with the Plantagenet kings, and on one occasion Edward II., it is said, gave one of his scullions, Morris Ken, the sum of twenty shillings because he fell from his horse so often out hunting, "which made the king laugh exceedingly." Here, too, after the battle of Evesham, Edward, Prince of Wales, defeated Adam de Gurdon, one of Simon de Montfort's chief followers. He is said to have challenged the rebel baron to a single combat, in which Gurdon was wounded and made prisoner, but the victor spared his life and afterwards obtained a royal pardon for his vanquished foe. A wild rugged tract of country, Alice Holt was a chosen haunt of robbers and outlaws, the terror of the wealthy London merchants who journeyed to St. Giles' Fair at Winchester, and in the fourteenth century the wardens of the fair kept five mounted serjeants-at-arms in the forest near Alton, for their protection at that season. Soon after leaving Alton the pilgrims would catch their first sight of the river Wey, which rises close to the town. Along the banks of this stream, flowing as it does through some of the loveliest Surrey scenery, their road was now to lie, and not until they crossed St. Katherine's ferry, at Guildford, were they finally to lose sight of its waters. The river itself, more than one writer has suggested, may owe its name to this circumstance, and have been originally called the Way river from the ancient road which followed the early part of its course. [Illustration: FARNHAM CASTLE.] Leaving Froyle Park, Sir Hubert Miller's fine Jacobean house, on our left, we pass Bentley Station, and, still following the river, join the Portsmouth road just before entering Farnham. This town, which takes its name from the commons overgrown with fern and heather still to be seen in the neighbourhood on the Surrey side, is now surrounded with hop gardens. It was among the earliest possessions of the Bishops of Winchester, and formed part of the land granted to St. Swithun, in 860, by Alfred's elder brother, Ethelbald, King of Wessex. The Castle-palace, which still looks proudly down on the streets of the little town, was first built by that magnificent prelate, Henry of Blois, but little of the original building now remains except the offices, where some round Norman pillars may still be seen. Farnham Castle was partly destroyed by Henry III. during his wars with the barons, and suffered greatly at the hands of the rebels in the time of Charles I., but was afterwards rebuilt by Bishop Morley. Queen Elizabeth paid frequent visits here, and on one occasion, while dining in the great hall with the Duke of Norfolk, who was suspected of planning a marriage with Mary Queen of Scots, pleasantly advised the Duke to be careful on what pillow he laid his head. The lawn, with its stately cedars and grass-grown moat, deserves a visit, but the most interesting part of the building is the fine old keep with its massive buttresses and thirteenth-century arches, commanding a wide view over the elm avenues of the park, and the commons which stretch eastward on the Surrey side. Prominent in the foreground are the picturesque heights of Crooksbury, crowned with those tall pines which Cobbett climbed when he was a boy, to take the nests of crows and magpies. Farnham, it must be remembered, was the birthplace of this remarkable man, and it was at Ash, a small town at the foot of the Hog's Back, that he died in 1835. All his life long he retained the fondest affection for these scenes of his youth. In 1825 he brought his son Richard, then a boy of eleven, to see the little old house in the street where he had lived with his grandmother, and showed him the garden at Waverley where he worked as a lad, the tree near the Abbey from which he fell into the river in a perilous attempt to take a crow's nest, and the strawberry beds where he gathered strawberries for Sir Robert Rich's table, taking care to eat the finest! Among these hills and commons, where he followed the hounds on foot at ten years old, and rode across country at seventy, we forget the political aspect of his life, his bitter invectives against the Poor-laws and Paper-money, the National Debt and the System, and think rather of his keen love of nature and delight in the heaths, the sandy coppices, and forests of Surrey and Hampshire. And now he sleeps in the church of Farnham, where he desired to be buried, in the heart of the wild scenery which he loved so well. [Illustration: CROOKSBURY FROM NEWLANDS CORNER.] Just under Crooksbury, that "grand scene" of Cobbett's "exploits," lies Moor Park, the retreat of Sir William Temple in his old age, which seemed to him, to quote his own words, "the sweetest place, I think, that I have ever seen in my life, either before or since, at home or abroad." There we may still see the gardens which the statesman of the Triple Alliance laid out after the fashion of those which he remembered in Holland, where he enjoyed the companionship of his beloved sister, Lady Giffard, and where his heart lies buried under the sundial. Here Swift lived as his secretary, and learnt from King William III. how to cut asparagus; here he wrote the "Tale of a Tub," and made love to Mrs. Hester Johnson, Lady Giffard's pretty black-eyed waiting-maid. The memory of that immortal love-story has not yet perished, and the house where she lived is still known as Stella's Cottage. Here, too, just beyond Moor Park, on the banks of the Wey, are the ruins of Waverley Abbey, the first Cistercian house ever founded in England, often described as "le petit Cîteaux," and the mother of many other abbeys. The more distinguished pilgrims who stopped at Farnham would taste the hospitality of the monks of Waverley, and Henry III. was on one occasion their guest. The Abbot of Waverley, too, was a great personage in these parts, and his influence extended over several parishes through which the pilgrims had to pass, although the privileges which he claimed were often disputed by the Prior of Newark, the other ecclesiastical magnate who reigned in this part of Surrey. Pilgrims of humbler rank would find ample accommodation in the ancient hostelries of Farnham, which was at that time a place of considerable importance, and returned two members to Edward II.'s Parliament. Their onward course now lay along the banks of the Wey until they reached the foot of the narrow, curiously shaped chalk ridge known as the Hog's Back. Here, at a place called Whiteway End, the end of the white chalk road, two roads divide. Both lead to Guildford, the one keeping on the crest of the ridge, the other along its southern slope. The upper road has become an important thoroughfare in modern times, and is now the main road from Farnham to Guildford; the lower is a grassy lane, not always easy to follow, and little used in places, which leads through the parishes of Seale, Puttenham, and Compton, the bright little villages which stud the sides of the Hog's Back. This green woodland path under the downs was the ancient British and Roman track along which the Canterbury pilgrims journeyed, and which is still in some places spoken of by the inhabitants as the Way. Other names in local use bear the same witness. Beggar's Corner and Robber's or Roamer's Moor are supposed to owe their appellations to the pilgrims: while the ivy-grown manor-house of Shoelands, bearing the date of 1616 on its porch, is said to take its name from the word "to shool," which in some dialects has the same meaning as "to beg." Another trace of the Pilgrimage is to be found in the local fairs which are still held in the towns and villages along the road, and which were fixed at those periods of the year when the pilgrims would be either going to Canterbury or returning from there. Thus we find that at Guildford the chief fair took place at Christmas, when the pilgrims would be on their way to the winter festival of St. Thomas, and was only altered to September in 1312, by which time the original day of the Saint's martyrdom had ceased to be as popular as the summer feast. Again the great fair at Shalford was fixed for the Feast of the Assumption, the 15th of August, so as to catch the stream of pilgrims which flowed back from Canterbury after the Feast of the Translation in July, and the seven days' fair there, that went by the name of Becket's fair. Fairs soon came to be held not only at towns such as Farnham, Guildford, and Shalford, but at the small villages along the Pilgrims' Road. There was one in the churchyard at Puttenham, and another at Wanborough, a church on the northern side of the hill, which belonged to Waverley Abbey, where the offerings made by the pilgrims formed part of the payments yearly received by the Abbot, while a third was held on St. Katharine's Hill during five days in September. Even the churches along the road often owed their existence to the Pilgrimage. The church of Seale was built early in the thirteenth century by the Abbots of Waverley, and that of Wanborough was rebuilt by the same Abbots, and was again allowed to fall into decay when the days of pilgrimages were over. Both the sister chapels of St. Katharine and St. Martha, we shall see, owed their restoration to the pilgrims' passage, and many more along the Way were either raised in honour of St. Thomas, or else adorned with frescoes and altar-pieces of the Martyrdom. Along this pleasant Surrey hill-side the old Canterbury pilgrims journeyed, going from church to church, from shrine to shrine, and more especially if their pilgrimage took place in summer, enjoying the sweet country air and leafy shades of this quiet woodland region. They lingered, we may well believe, at the village fairs, and stopped at every town to see the sights and hear the news; for the pilgrim of mediæval days was, as Dean Stanley reminds us, a traveller with the same adventures, stories, pleasures, pains, as the traveller of our own times, and men of every type and class set out on pilgrimages much as tourists to-day start on a foreign trip. Some, no doubt, undertook the journey from devotion, and more in a vague hope of reaping some profit, both material and spiritual, from a visit to the shrine of the all-powerful Saint, while a thousand other motives--curiosity, love of change and adventure, the pleasure of a journey--prompted the crowds who thronged the road at certain seasons of the year. Chaucer's company of pilgrims we know was a motley crew, and included men and women whose characters were as varied as their rank and trade. With them came a throng of jugglers and story-tellers and minstrels, who beguiled the way with music and laughter as they rode or walked along, so that "every town they came through, what with the noise of their singing, and with the sound of their piping, and with the jangling of their Canterbury bells, and with the barking of the dogs after them, they made more noise than if the king came there with all his clarions." In their train, too, a crowd of idle folk, of roving pedlars and begging friars and lazy tramps, who were glad of any excuse to beg a crust or coin. The presence of these last was by no means always welcome at the inns and religious houses on the road, where doubtful characters often craved admittance, knowing that if the hand of justice overtook them they could always find refuge in one of those churches where the rights of sanctuary were so resolutely claimed and so jealously defended by the Abbot of Waverley or the Prior of Newark. [Illustration: COMPTON VILLAGE.] CHAPTER IV COMPTON TO SHALFORD Following the Pilgrims' Way along the southern slopes of the Hog's Back, we cross Puttenham Heath, and reach the pretty little village of Compton. Here, nestling under the downs, a few hundred yards from the track, is a beautiful old twelfth-century church, which was there before the days of St. Thomas. This ancient structure, dedicated to St. Nicholas, still retains some good stained glass and boasts a unique feature in the shape of a double-storied chancel. The east end of the church is crossed by a low semicircular arch enriched with Norman zigzag moulding, and surmounted by a rude screen, which is said to be the oldest piece of wood-work in England. Both the upper and the lower sanctuaries have piscinas, and there is an Early English one in the south aisle. The massive bases of the chalk pillars, the altar-tomb north of the chancel--probably an Eastern sepulchre--and a hagioscope now blocked up, all deserve attention, as well as the fine Jacobean pulpit and chancel screen, which is now placed under the tower arch. [Illustration: COMPTON CHURCH.] [Illustration: LOSELEY.] A mile to the west of this singularly interesting church is Loseley, the historic mansion of the More and Molyneux family. This manor was Crown property in the reign of Edward the Confessor, and is described in Domesday Book as the property of the Norman Roger de Montgomery, Earl of Shrewsbury, on whom it was bestowed by the Conqueror. After passing through many hands it was finally bought from the Earl of Gloucester, early in the sixteenth century, by Sir Christopher More, whose son, Sir William, built the present mansion. The grand old house with its grey-stone gables and mullioned windows is a perfect specimen of Elizabethan architecture. The broad grass terrace along the edge of the moat, the yew hedges with their glossy hues of green and purple, the old-fashioned borders full of bright flowers, and the low pigeon-houses standing at each angle, all remain as they were in the reign of James I., and agree well with Lord Bacon's idea of what a pleasance ought to be. Within, the walls are wainscoted with oak panelling throughout, and the ceilings and mantelpieces are richly decorated. The cross and mulberry tree of the Mores, with their mottoes, may still be seen in the stained-glass oriel of the great hall, and on the cornices of the drawing-room. Here too is a fine mantelpiece, carved in white chalk, which is said to have been designed by Hans Holbein. Many are the royal visitors who have left memorials of their presence at Loseley. Queen Elizabeth had an especial affection for the place, and was here three times. The cushioned seats of two gilt chairs were worked by her needle, and there is a painted panel bearing the quaint device of a flower-pot with the red and white roses of York and Lancaster, and the fleur-de-lis, with the words _Rosa Electa_ and _Felicior Phoenice_, a pretty conceit which would not fail to find favour in the eyes of the Virgin Queen. The hall contains portraits of James I. and his wife Anne of Denmark, painted by Mytens in honour of a visit which they paid to Loseley in the first year of this monarch's reign; and the ceiling of his Majesty's bedroom is elaborately patterned over with stucco reliefs of Tudor roses and lilies and thistles. A likeness of Anne Boleyn, and several fine portraits of members of the More family, also adorn the walls, and there is a beautiful little picture of the boy-king, Edward VI., wearing an embroidered crimson doublet and jewelled cap and feather, painted by some clever pupil of Holbein in 1547. This portrait was sent in 1890 to the Tudor Exhibition, which also contained many historical documents relating to different personages of this royal line, preserved among the Loseley manuscripts. There are warrants signed by Edward VI., the Lord Protector, by Queen Elizabeth and the Lord of her Council, including Hatton the Lord Chancellor, Cecil, Lord Burghley, Lord Effingham, and Lord Derby. There is one of 1540, signed by Henry VIII., commanding Christopher More, Sheriff of the County of Sussex, to deliver certain goods forfeited to the crown to "Katheryn Howarde, one of our quene's maidens," and another, signed by Elizabeth in the first year of her reign, commanding William More to raise and equip one hundred able men, for the defence of England against foreign invasion. There is also a curious sumptuary proclamation by Queen Elizabeth respecting the dress and ornaments of women, and, what is still more rare and interesting, a warrant from Lady Jane Grey, dated July 19, I. Jane, and signed "Jane the Quene." Among the more private and personal papers is an amusing letter from Robert Horne, Bishop of Winchester, giving Mr. More, of Loseley, advice as to stocking the new pond with the best kind of carp, "thes be of a little heade, broade side and not long; soche as be great headed and longe, made after the fashion of an herring, are not good, neither will ever be." Another from Bishop Day informs Sir William More, in 1596, that he intends to fish the little pond at Frensham; while one to the same gentleman from Alexander Nowell, Dean of St. Paul's, thanks him for his exertions to recover a stolen nag on his behalf. The treasures of Loseley, in fact, are as inexhaustible as its beauty. A pleasant walk through the forest trees and grassy glades of the park leads us back to Compton village and the green lanes through which the Pilgrims' Way now wanders. Skirting the grounds of Monk's Hatch, with their pine-groves and rose-gardens lying under the chalk hanger, the old road passes close to Limnerslease, the Surrey home of George Frederic Watts. To-day thousands of pilgrims from all parts of the world seek out this sylvan retreat where the great master spent his last years, and visit the treasures of art which adorn its galleries, and the fair chapel and cloister that mark the painter's grave. [Illustration: ST. KATHERINE'S, GUILDFORD.] [Illustration: ST. MARTHA'S CHAPEL.] From Compton a path known as "Sandy Lane" leads over the hill past Braboeuf Manor, and the site of the old roadside shrine of Littleton Cross, and comes out on the open down, close to the chapel of St. Katherine. This now ruined shrine, which stands on a steep bank near the road, was rebuilt on the site of a still older one in 1317, by Richard de Wauncey, Rector of St. Nicholas, Guildford, and was much frequented by pilgrims to Canterbury. So valuable were the revenues derived by the parson from their offerings that the original grant made to Richard de Wauncey was disputed, and for some years the Rector of St. Mary stepped into his rights. But in 1329 the Rector of St. Nicholas succeeded in ousting his rival, and the chapel was re-consecrated and attached to the parish of St. Nicholas. An old legend ascribes the building of this shrine and of the chapel on St. Martha's Hill to two giant sisters of primæval days, who raised the walls with their own hands and flung their enormous hammer backwards and forwards from one hill to the other. Unlike its more fortunate sister-shrine, St. Katherine's chapel has long been roofless and dismantled, but it still forms a very picturesque object in the landscape, and the pointed arches of its broken windows frame in lovely views of the green meadows of the winding Wey, with the castle and churches of Guildford at our feet, and the hills and commons stretching far away, to the blue ridge of Hindhead. [Illustration: THE HOSPITAL, GUILDFORD. p. 72] The ancient city of Guildford owes its name and much of its historic renown to its situation on the chief ford of the river Wey, which here makes a break in the ridge of chalk downs running across Surrey. Guildford is mentioned in his will by King Alfred, who left it to his nephew Ethelwold, and became memorable as the spot where another Alfred, the son of Knut and Emma, was treacherously seized and murdered by Earl Godwin, who, standing on the eastern slope of the Hog's Back above the city, bade the young prince look back and see how large a kingdom would be his. For seven centuries, from the days of the Saxon kings to those of the Stuarts, Guildford remained Crown property, and the Norman keep which still towers grandly above the city was long a royal palace. The strength of the castle and importance of the position made it famous in the wars of the barons, and the Waverley annalist records its surrender to Louis VIII. of France, when he marched against King John from Sandwich Haven to Winchester. To-day the picturesqueness of the streets, the gabled roofs and panelled houses, and even more the situation of the town in the heart of this fair district, attract many artists, and make it a favourite centre for tourists. [Illustration: THE HOG'S BACK.] In mediæval times Guildford was a convenient halting-place for pilgrims on their way from the south and west of England to the shrine of St. Thomas. Many of these, however, as the shrewd parson of St. Nicholas saw, when he thought it worth his while to buy the freehold of the site on which St. Katherine's chapel stood, would push on and cross the river by the ferry at the foot of the hill, which still bears the name of the Pilgrims' Ferry. On landing they found themselves in the parish of Shalford, in the meadows where the great fair was held each year in August. When the original charter was granted by King John, the fair took place in the churchyard, but soon the concourse of people became so great that it spread into the fields along the river, and covered as much as one hundred and forty acres of ground. Shalford Fair seems, in fact, to have been the most important one in this part of Surrey, and no doubt owed its existence to the passage of the Canterbury pilgrims. [Illustration: ST. MARTHA'S FROM THE HOG'S BACK.] CHAPTER V SHALFORD TO ALBURY The line of the Pilgrims' Way may be clearly followed from the banks of the Wey up the hill. It goes through Shalford Park, up Ciderhouse Lane, where the ancient Pesthouse or refuge for sick pilgrims and travellers, now called Ciderhouse Cottage, is still standing, and leads through the Chantrey Woods straight to St. Martha's Chapel. The district through which it takes us is one of the wildest and loveliest parts of Surrey. "Very few prettier rides in England," remarks Cobbett, who repeatedly travelled along this track, and the beauty of the views all along its course will more than repay the traveller who makes his way on foot over the hills from Guildford to Dorking. One of the most extensive is to be had from St. Martha's Hill, where the prospect ranges in one direction over South Leith Hill and the South Downs far away to the Weald of Sussex and the well-known clump of Chanctonbury Ring; and on the other over the commons and moors to the crests of Hindhead and the Hog's Back; while looking northward we have a wide view over the Surrey plains and the valley of the Thames, and Windsor Castle and the dome of St. Paul's may be distinguished on clear days. The ancient chapel on the summit, which gives its name to St. Martha's Hill, was originally built in memory of certain Christians who suffered martyrdom on the spot, and was formerly dedicated to all holy martyrs, while the hill itself was known as the Martyrs' Hill, of which, as Grose remarks,[8] "the present name is supposed to be a corruption." In the twelfth century it became peculiarly associated with the Canterbury pilgrims, and a new chancel was built for their use, and consecrated to St. Thomas à Becket in the year 1186. In 1262 this chapel was attached to the Priory of Newark, an Augustinian convent near Ripley, dedicated to St. Thomas of Canterbury by Ruald de Calva in the reign of Richard Coeur de Lion. The Prior already owned most of the hill-side, and the names of Farthing Copse and Halfpenny Lane, through which the pilgrims passed on their way to St. Martha's Chapel, remind us of the tolls which he levied from all who travelled along the road. We have already seen how in the earlier portions of the Way the Prior of Newark disputed the rights of the Abbot of Waverley. Here he reigned supreme. A priest from Newark Priory served St. Martha's Chapel, and is said to have lived at Tyting's Farm, an old gabled house with the remains of a small oratory close to the Pilgrims' Way. In latter days a colony of monks from Newark settled at Chilworth, where the present manor-house contains fragments of monastic building, and the fishponds of the friars may still be seen near the terraced gardens. During the troubled times of the Wars of the Roses the Chapel of St. Martha fell into ruins, and owed its restoration to Bishop William of Waynflete, who in 1463 granted forty days' indulgence to all pilgrims who should visit the shrine and there repeat a Pater Noster, an Ave, and a Credo, or contribute to its repair. After the dissolution of the monasteries both Newark Priory and St. Martha's shrine fell into ruins, and the chapel was only restored of late years. At Chilworth, south of St. Martha's Hill, lies the once fair valley which has been defaced by the powder-mills, first established there three centuries ago by an ancestor of John Evelyn, and now worked by steam. This is the place which Cobbett denounces in his "Rural Rides" with a vigour and eloquence worthy of Mr. Ruskin himself: "This valley, which seems to have been created by a bountiful Providence as one of the choicest retreats of man, which seems formed for a scene of innocence and happiness, has been by ungrateful man so perverted as to make it instrumental in effecting two of the most damnable of purposes, in carrying into execution two of the most damnable inventions that ever sprang from the mind of man under the influence of the devil! namely, the making of gunpowder and of bank-notes! Here, in this tranquil spot, where the nightingales are to be heard earlier and later in the year than in any other part of England; where the first budding of the buds is seen in spring; where no rigour of season can ever be felt; where everything seems formed for precluding the very thought of wickedness; here has the devil fixed on as one of the seats of this grand manufactory; and perverse and ungrateful man not only lends his aid, but lends it cheerfully. To think that the springs which God has commanded to flow from the sides of these happy hills for the comfort and delight of man--to think that these springs should be perverted into means of spreading misery over a whole nation!" One of these "inventions of the devil" has been removed. The paper-mills which made the bank-notes in Cobbett's time are silent now, but the powder-mills are in full activity, and Chilworth, with its coal-stores and railway-crossing, has a blackened and desolate look which not all the natural beauties of its surroundings can dispel. [Illustration: ST. MARTHA'S FROM CHILWORTH.] Once more upon the hills, we can follow the line of yews which are seen at intervals along the ridge from St. Martha's Chapel by Weston Wood and the back of Albury Park, turning a few steps out of our path to visit Newland's Corner, the highest point of Albury Downs, and one of the most beautiful spots in the whole of Surrey. The view is as extensive as that from St. Martha's Hill, and is even more varied and picturesque. Over broken ridges of heathery down and gently swelling slopes, clad with beech and oak woods, we look across to Ewhurst Mill, a conspicuous landmark in all this country, and farther westward to the towers of Charterhouse and the distant heights of Hindhead and Blackdown; while immediately in front, across the wooded valley, rises St. Martha's Hill, crowned by its ancient chapel. Here we can watch the changes of sun and shower over the wide expanse of level country, and see the long range of far hills veiled in the thin blue mists of morning, or turning purple under the gold of the evening sky. Some of the oldest and finest yew trees in all Surrey are close to Newland's Corner--the ancient yew grove there is mentioned in Domesday--and their dark foliage offers a fine contrast to the bright tints of the neighbouring woods and to the snowy masses of blossom which in early summer clothe the gnarled old hawthorn trees that are studded over the hill-side. We can follow the track over the springy turf of the open downs and up glades thick with bracken, till it becomes choked with bushes and brambles, and finally loses itself in the woods of Albury. Here, in the middle of the Duke of Northumberland's park, is the deep glen, surrounded by wooded heights, known as the Silent Pool. A dark tale, which Martin Tupper has made the subject of his "Stephen Langton," belongs to this lonely spot. King John, tradition says, loved a fair woodman's daughter who lived here, and surprised her in the act of bathing in the pool. The frightened girl let loose the branch by which she held, and was drowned in the water; and her brother, a goat-herd, who at the sound of her scream had rushed in after her, shared the same fate. And still, the legend goes, at midnight you may see a black-haired maiden clasping her arms round her brother in his cowhide tunic under the clear rippling surface of the Silent Pool. A little farther on is the old church of Albury--Eldeburie, mentioned in Domesday, and supposed to be the most ancient in Surrey. The low tower, with its narrow two-light windows, probably dates back to very early Norman times, but the rest of the church is considerably later. The south chapel was richly decorated by Mr. Drummond, who bought the place in 1819, and is now used as a mortuary chapel for his family. Albury formerly belonged to the Dukes of Norfolk. The gardens were originally laid out by Thomas Howard, Earl of Arundel, the accomplished collector of the Arundel marbles, and whose fine portrait by Vandyck was exhibited at Burlington House in the winter of 1891. His friend and neighbour, Mr. Evelyn, helped him with his advice and taste, and designed the grotto under the hill, which still remains. "Such a Pausilippe," remarks the author of "The Sylva," "is nowhere in England besides." But the great ornament of Albury is the famous yew hedge, about ten feet high and a quarter of a mile long, probably the finest of its kind in England. So thick are the upper branches of the yew trees that, as William Cobbett writes, when he visited Albury in Mr. Drummond's time, they kept out both the rain and sun, and alike in summer and winter afford "a most delightful walk." The grand terrace under the hill, "thirty or forty feet wide, and a quarter of a mile long, of the finest green-sward, and as level as a die," particularly delighted him; and the careful way in which the fruit trees were protected from the wind, and the springs along the hill-side collected to water the garden, gratified his practical mind. "Take it altogether," he goes on, "this certainly is the prettiest garden that I ever beheld. There was taste and sound judgment at every step in the laying out of this place. Everywhere utility and convenience is combined with beauty. The terrace is by far the finest thing of the sort that I ever saw, and the whole thing altogether is a great compliment to the taste of the times in which it was formed." The honest old reformer's satisfaction in these gardens was increased by the reflection that the owner was worthy of his estate, seeing that he was famed for his justice and kindness towards the labouring classes--"who, God knows, have very few friends amongst the rich;" and adds, that he for one has no sympathy with "the fools" who want a revolution for the purpose of getting hold of other people's property. "There are others who like pretty gardens as well as I, and if the question were to be decided according to the laws of the strongest, or, as the French call it, _droit du plus fort_, my chance would be but a very poor one." [Illustration: ALBURY OLD CHURCH.] [Illustration: THE MILL, GOMSHALL.] CHAPTER VI SHERE TO REIGATE The Pilgrims' Way ran through Albury Park, passing close to the old church and under the famous yew hedge, and crossed the clear trout stream of the Tillingbourne by a ford still known as "Chantry Ford." Here a noble avenue of lime trees brings us to Shere church, a building as remarkable for the beauty of its situation as for its architectural interest. The lovely Early English doorway, the heavy transitional arches of the nave and the fourteenth-century chancel are still unhurt, and among the fragments of old glass we recognise the flax-breaker, which was the crest of the Brays, one of the oldest families in the county, who are, we rejoice to think, still represented here. Shere itself is one of the most charming villages in all this lovely neighbourhood. For many years now it has been a favourite resort of artistic and literary men, who find endless delight in the quiet beauty of the surrounding country. Subjects for pen and pencil abound in all directions; quaint old timbered houses, picturesque water-mills and barns, deep ferny lanes shaded by overhanging trees, and exquisite glimpses of heather-clad downs meet us at every turn. Fair as the scene is, travellers are seldom seen in these hilly regions; and so complete is the stillness, so pure the mountain air, that we might almost fancy ourselves in the heart of the Highlands, instead of thirty miles from town. Here it was, in the midst of the wild scenery of these Surrey Hills, that a sudden end closed the life of a great prelate of our own days, Samuel Wilberforce, Bishop of Winchester. A granite cross at Evershed's Rough, just below Lord Farrer's house at Abinger Hall, now marks the spot where his horse stumbled and fell as he rode down the hill towards Holmbury on that summer afternoon. [Illustration: SHERE.] [Illustration: CROSSWAYS FARM, NEAR WOTTON.[9]] About a mile beyond Abinger we reach the home of John Evelyn, and see the grey tower of the church where he is buried. This is Wotton--the town of the woods, as he loved to call it--"sweetly environed" with "venerable woods and delicious streams;" Wotton where, after all his wanderings and all the turmoil of those troublous times, Evelyn found a peaceful haven wherein to end his days. There are the terraces, the "fountains and groves," in which he took delight; there, too, are the pine-woods which he planted, not only for ornament, and because they "create a perpetual spring," but because he held the air to be improved by their "odoriferous and balsamical emissions." Not only these trees, but the oak and ash, and all the different species which he studied so closely and has written about so well, were dear to him as his own children, and he speaks in pathetic language of the violent storm which blew down two thousand of his finest trees in a single night, and almost within sight of his dwelling, and left Wotton, "now no more Woodtonn, stripped and naked, and almost ashamed to own its name. Methinks that I still hear, and I am sure that I feel, the dismal groans of our forests, when that late dreadful hurricane, happening on the 26th of November, 1703, subverted so many thousands of goodly oaks, prostrating the trees, laying them in ghastly postures, like whole regiments fallen in battle by the sword of the conqueror, and crushing all that grew beneath them." Evelyn's descendants have bestowed the same care on the woods and plantations, and in spite of the havoc wrought by wind and tempest, Wotton is still remarkable for the beauty of its forest-trees and masses of flowering rhododendrons. [Illustration: WOTTON.] The red-brick house has been a good deal altered during the present century, but is still full of memorials of Evelyn. His portrait, and that of his wife and father-in-law, Sir Richard Browne, are there, and that of his "angelic friend," Mistress Blagge, the wife of Godolphin, whose beautiful memory he has enshrined in the pages of the little volume that bears her name. The drawings which he made on his foreign travels are there too; and better still, the books in which he took such pride and pleasure, carefully bound, bearing on their backs a device and motto which he chose, a spray of oak, palm, and olive entwined together, with the words, "Omnia explorate; meliora retinete." But the most precious relic of all is the Prayer Book used by Charles I. on the morning of his execution. It was saved from destruction by a devoted loyalist, Isaac Herault, brother of a Walloon minister in London, and afterwards given by him to Evelyn's father-in-law, Sir Richard Browne. The fly-leaf bears a Latin inscription with this note:--This is the Booke which Charles the First, _Martyr beatus_, did use upon the Scaffold, XXX Jan., 1649, being the Day of his glorious martyrdom." The exact course of the Pilgrims' Way here is uncertain. After leaving Shere church it disappears, and we must climb a steep lane past Gomshall station, to find the track again on Hackhurst Downs. The line of yews is to be seen at intervals all along these downs, and as we descend into the valley of the Mole, opposite the heights of Box Hill, we pass four venerable yew trees standing in a field by themselves. One of the group was struck by lightning many years ago, but still stretches its gaunt, withered arms against the sky, like some weather-beaten sign-post marking the way to Canterbury. [Illustration: BOX HILL AND DORKING CHURCH SPIRE.] The town of Dorking lies in the break here made in the chalk hills by the passage of the river Mole; Milton's "sullen Mole that windeth underground," or, as Spenser sings in his "Faërie Queen,"-- "Mole, that like a mousling mole doth make His way still underground, till Thames he overtake." [Illustration: THE WHITE HORSE, DORKING.] The Mole owes its fame to the fact that it is so seldom seen, and several of the swallows or gullies into which it disappears at intervals along its chalky bed are at Burford, close to Dorking. The ponds which supplied the perch for that _water-sousie_ which Dutch merchants came to eat at Dorking, are still to be seen in the fields under Redhill, and near them many an old timbered house and mill-wheel well worth painting. [Illustration: BETWEEN DORKING AND BETCHWORTH LOOKING WEST.] To-day Dorking is a quiet, sleepy little place, but its situation on the Stane Street, the great Roman road from Chichester to London, formerly made it a centre of considerable importance, and the size and excellence of the old-fashioned inns still bear witness to its departed grandeur. Whether, as seems most probable, the old road ran under the wall of Denbies Park, and across the gap now made by the Dorking lime works, or whether, as the Ordnance map indicates, it crossed the breezy heights of Ranmore Common, pilgrims to Canterbury certainly crossed the Mole at Burford Bridge about half a mile from the town. The remains of an ancient shrine known as the Pilgrims' Chapel are still shown in Westhumble Lane. The path itself bears the name of Paternoster Lane, and the fields on either side are called the Pray Meadows. From this point the path runs along under Boxhill, the steep down that rises abruptly on the eastern side of Dorking, and takes its name from the box-trees which here spring up so plentifully in the smooth green turf above the chalk. Boxhill is, we all know, one of the chief attractions which Dorking offers to Londoners. The other is to be found in the fine parks of Deepdene and Betchworth, immediately adjoining the town. The famous gardens and art collections of Deepdene, and the noble lime avenue of Betchworth, which now forms part of the same estate, have often been visited and described. The house at Deepdene is now closed to the public, but the traveller can still stroll under the grand old trees on the river bank, and enjoy a wealthy variety of forest scenery almost unrivalled in England. A picturesque bridge over the Mole leads back to the downs on the opposite side of the valley, where the old track pursues its way along the lower slope of the hills, often wending its course through ploughed fields and tangled thickets and disappearing altogether in places where chalk quarries and lime works have cut away the face of the down. But on the whole the line of yews which mark the road is more regular between Dorking and Reigate than in its earlier course, and at Buckland, a village two miles west of Reigate, a whole procession of these trees descends into the valley. [Illustration: ON "THE WAY" ABOVE BETCHWORTH.] All this part of the road is rich in Roman remains. Of these one of the most interesting was the building discovered in 1875, at Colley Farm, in the parish of Reigate, just south of the Way. Not only were several cinerary urns and fragments of Roman pottery dug up, but the walls of a Roman building were found under those of the present farmhouse. Some twenty years ago a similar building was discovered at Abinger, also in the immediate vicinity of the track, but unfortunately it was completely destroyed in the absence of the owner, Sir Thomas Farrer. Another Roman house came to light in 1813, at Bletchingley, and one chamber, which appeared to be a hypocaust, was excavated at the time. Lastly, considerable Roman remains have been discovered and carefully excavated by Mr. Leveson-Gower in the park at Titsey. Of these the most important are a Roman villa, which was thoroughly excavated in 1864, together with a group of larger buildings, apparently the farm belonging to the ancient house. These are only a few of the principal links in the chain of Roman buildings which lie along the course of this ancient trackway, and which all help to prove its importance as a thoroughfare at the time of the Roman occupation. Another point of interest regarding this part of the Pilgrims' Way is its connection with John Bunyan. When his peculiar opinions and open-air preachings had brought him into trouble with the authorities, he came to hide in these Surrey hills, and earned his living for some time as a travelling tinker. Two houses, one at Horn Hatch, on Shalford Common, the other at Quarry Hill, in Guildford, are still pointed out as having been inhabited by him at this time; and a recent writer[10] has suggested that in all probability the recollections of Pilgrimage days, then fresh in the minds of the people, first gave him the idea of his "Pilgrim's Progress." Certainly more than one incident in the history of the road bears a close resemblance to the tale of Christian's adventures. Thus, for instance, the swampy marshes at Shalford may have been the Slough of Despond, the blue Surrey hills seen from the distance may well have seemed to him the Delectable Mountains, and the name of Doubting Castle actually exists at a point of the road near Box Hill. Lastly, the great fair at Shalford corresponds exactly with Bunyan's description of Vanity Fair, no newly erected business, but "a thing of ancient standing," where "the ware of Rome and her merchandise is greatly promoted ... only our English nation have taken a dislike thereat." In the days when Bunyan wrote, the annual fair had degenerated into a lawless and noisy assembly, where little trade was done, and much drinking and fighting and rude horseplay went on, as he may have found to his cost. The wares of Rome, in fact, were commodities no longer in fashion, and soon the fair itself came to an end and passed away, like so many other things that had been called into being by the Canterbury Pilgrimage. [Illustration: WINDMILL ON REIGATE COMMON.] CHAPTER VII REIGATE TO CHEVENING Although the town of Reigate lies in the valley, it certainly takes its name from the Pilgrims' Road to Canterbury. In Domesday it is called Cherchfelle, and it is not till the latter part of the twelfth century that the comparatively modern name of Rigegate, the Ridge Road, was applied, first of all to the upper part of the parish, and eventually to the whole town. In those days a chapel dedicated to the memory of the blessed martyr, St. Thomas, stood at the east end of the long street, on a site now occupied by a market-house, built early in the last century, and part of the ancient foundations of this pilgrimage shrine were brought to light when the adjoining prison was enlarged some eighty or ninety years back. Another chapel, dedicated to St. Laurence the Martyr, stood farther down the street; and a third, the Chapel of Holy Cross, belonged to the Augustine Canons of the Priory founded by William of Warrenne, Earl of Surrey, in the thirteenth century. In Saxon days Reigate, or Holm Castle, as it was then termed, from its situation at the head of the valley of Holmesdale, was an important stronghold, and the vigour and persistence with which the incursions of the Danes were repelled by the inhabitants of this district gave rise to the rhyme quoted by Camden-- "The Vale of Holmesdale Never wonne, ne never shall." [Illustration: REIGATE COMMON.] At the Conquest the manor was granted to William of Warrenne, and from that time the castle became the most powerful fortress of the mighty Earls of Surrey. In the days of John it shared the fate of Guildford Castle, and was one of the strongholds which opened its gates to Louis VIII., King of France, on his march from the Kentish Coast to Winchester. The Fitzalans succeeded the Warrennes in the possession of Reigate, and in the reign of Edward VI., both the castle and the Priory were granted to the Howards of Effingham. Queen Elizabeth's Lord High Admiral, the victor of the Invincible Armada, lies buried in the vault under the chancel of Reigate Church. In Stuart times the castle gradually fell into decay, until it was finally destroyed by order of Parliament, during the Civil War, lest it should fall into the King's hands. Now only the mound of the ancient keep remains, and some spacious subterranean chambers which may have served as cellars or dungeons in Norman times. The Priory has also been replaced by a modern house, and is the property of Lady Henry Somerset, the representative of the Earl Somers, to whom William III. granted Reigate in 1697. Reigate is frequently mentioned in Cobbett's "Rural Rides," and it was the sight of the Priory that set him moralising over monasteries and asking himself if, instead of being, as we take it for granted, _bad things_, they were not, after all, better than _poor-rates_, and if the monks and nuns, who _fed the poor_, were not more to be commended than the rich pensioners of the State, who _feed upon the poor_. Close to this ancient foundation is the hilly common known as Reigate Park, a favourite haunt with artists, who find endless subjects in the fern-grown dells and romantic hollows, the clumps of thorn-trees with their gnarled stems and spreading boughs, their wealth of wild flowers and berries. The views over Reigate itself and the Priory grounds on one side, and over the Sussex Weald on the other, are very charming; but a still finer prospect awaits us on the North Downs on the opposite side of the valley, where the Pilgrims' Road goes on its course. The best way is to climb Reigate Hill as far as the suspension bridge, and follow a path cut in the chalk to the summit of the ridge. It leads through a beechwood on to the open downs, where, if the day is clear, one of the finest views in the whole of England--in the whole world, says Cobbett--breaks upon us. The Weald of Surrey and of Sussex, from the borders of Hampshire to the ridge of East Grinstead, and Crowborough Beacon, near Tunbridge Wells, lies spread out at our feet. Eastward, the eye ranges over the Weald of Kent and the heights above Sevenoaks; westward the purple ridge of Leith Hill and the familiar crest of Hindhead meet us; and far away to the south are the Brighton downs and Chanctonbury Ring. [Illustration: LOOKING EAST FROM GATTON PARK.] The line of yew trees appears again here, and after keeping along the top of the ridge for about a mile, the Pilgrims' Way enters Gatton Park, and passing through the woods near Lord Oxenbridge's house, joins the avenue that leads to Merstham. Gatton itself, which, like Reigate, takes its name from the Pilgrims' Road--Saxon, Gatetun, the town of the road--was chiefly famous for the electoral privileges which it so long enjoyed. From the time of Henry VI. until the Reform Bill of 1832, this very small borough returned two members to Parliament. In the reign of Henry VIII. Sir Roger Copley is described as the burgess and sole inhabitant of the borough and town of Gatton, and for many years the constituency consisted of one person, the lord of the manor. At the beginning of the present century there were only eight houses in the whole parish, a fact which naturally roused the ire of William Cobbett. "Before you descend the hill to go into Reigate," he writes in one of his Rural Rides, "you pass Gatton, which is a very rascally spot of earth." And when rainy weather detained him a whole day at Reigate, he moralises in this vein--"_In_ one rotten borough, one the most rotten too, and with another still more rotten _up upon the hill_, in Reigate and close by Gatton, how can I help reflecting, how can my mind be otherwise than filled with reflections on the marvellous deeds of the collective wisdom of the nation?" These privileges doubled the value of the property, and when Lord Monson bought Gatton Park in 1830, he paid a hundred thousand pounds for the place; but the days of close boroughs were already numbered, and less than two years afterwards the Reform Bill deprived Gatton of both its members. The little town hall of Gatton, where the important ceremony of electing two representatives to serve in Parliament was performed, is still standing, an interesting relic of bygone days, on a mound in the park, almost hidden by large chestnut trees. [Illustration: GATTON TOWN HALL.] Gatton House is chiefly remarkable for the marble hall built by the same Lord Monson in imitation of the Orsini Chapel at Rome, and adorned with rich marbles which he had brought from Italy. The collection of pictures, formed by the same nobleman, contains several good Dutch and Italian pictures, including the "Vierge au bas-relief," a graceful Holy Family, which takes its name from a small carved tablet in the background. It was long held to be an early work by the great Leonardo da Vinci, and was purchased by Lord Monson of Mr. Woodburn for £4,000, but is now generally attributed to his pupil, Cesare da Sesto. Like so many of the churches we have already mentioned, like Seale and Wanborough, and the chapels of St. Katherine and St. Martha, like the old church at Titsey and the present one at Chevening, Gatton was originally a Pilgrims' church. Now it has little that is old to show, for it was restored by Lord Monson in 1831, and adorned with a variety of treasures from all parts of the Continent. The stained glass comes from the monastery of Aerschot, near Louvain, the altar-rails from Tongres, the finely carved choir-stalls and canopies from Ghent, and the altar and pulpit from Nuremberg. Like most of the mediæval wood-work and glass which has come to England from that "Quaint old town of toil and traffic, Quaint old town of art and song," these last are said to have been designed by the great master of the Franconian city, Albert Dürer. [Illustration: MERSTHAM CHURCH.] The Pilgrims' Way, as has been already said, runs through Gatton Park, and brings us out close to Merstham, and through lanes shaded with fine oaks and beeches we reach the pretty little village, with its old timbered cottages and still older church buried in the woods. Local writers of the last century frequently allude to the Pilgrims' Road as passing through this parish, although its exact course is not easy to trace. It seems, however, certain that the track passed near Lord Hylton's house, and south of the church, which stands close by. In mediæval times, Merstham formed part of the vast estates held by the monks of Christ Church, Canterbury, and was bestowed upon them by Athelstan, a son of Ethelred the Unready, in the tenth century. There was a church here at the time of the Norman Conquest, but the only portion of the present building dating from that period is a fine old square Norman font which, like several others in the neighbourhood, is of Sussex marble. Of later date, there is much that is extremely interesting. The tower and the west door are Early English, and the chancel arch is adorned with curious acanthus-leaf mouldings, while the porch and chancel are Late Perpendicular. After passing Merstham Church the track is lost in a medley of roads and railway cuttings, but soon the line of yews appears again, climbing the crest of the hill, and can be followed for some distance along White Hill, or Quarry Hangers, as these downs are commonly called. The next object of interest which it passes is the War Camp, or Cardinal's Cap, as it is sometimes termed, an old British earthwork on the face of the chalk escarpment. Then the path turns into a wood, and we leave it to descend on Godstone. This is a fascinating spot for artists. The low irregular houses are grouped round a spacious green and goose-pond, shaded by fine horse-chestnuts, and there is a charming inn, the White Hart or Clayton Arms, with gabled front and large bay-windows of the good old-fashioned type. "A beautiful village," wrote Cobbett, ninety years ago, "chiefly of one street, with a fine large green before it, and with a pond in the green;" and he goes on to speak of the neatness of the gardens and of the double violets, "as large as small pinks," which grew in the garden of this same inn, and of which the landlady was good enough to give some roots. Happily for his peace of mind, he adds, "The vile rotten borough of Bletchingley, which lies under the downs close by, is out of sight." [Illustration: THE WHITE HART, GODSTONE.] [Illustration: OLD HOUSE IN OXTED.] From Godstone it is a pleasant walk over the open commons, along the top of the ridge, looking over the Weald of Sussex and across the valleys of Sevenoaks and Tunbridge to the Kentish hills. Once more we track the line of the Pilgrims' Way as it emerges from the woods above the Godstone quarries and, passing under Winder's Hill and by Marden Park, reaches a wood called Palmers Wood. The name is significant, more especially since there is no record of any owner who bore that name. Here its course is very clearly defined, and when, in the autumn of 1890, pipes for carrying water out of the hill were laid down, a section of the old paved road was cut across. A little farther on, at Limpsfield Lodge Farm, just on the edge of Titsey park, it formed the farm road till 1875. At this point the path was ten feet wide, and the original hedges remained. Before entering the park of Titsey, the way runs through part of Oxted parish, where a spring still bears the name of St. Thomas's Well, and then reaches Titsey Place. [Illustration: OXTED CHURCH.] Few places in this part of Surrey are more attractive than this old home of the Greshams. The purity of the air, praised by Aubrey long ago for its sweet, delicate, and wholesome virtues, the health-giving breezes of the surrounding downs and commons, the natural loveliness of the place, and the taste with which the park and gardens have been laid out, all help to make Titsey a most delightful spot. Its beautiful woods stretch along the grassy slopes of Botley Hill, and the clump of trees on the heights known as Cold-harbour Green is 881 feet above the sea, and marks the loftiest point in the whole range of the North Downs. Wherever the eye rests, one ridge of wooded hill after the other seems to rise and melt away into the soft blue haze. Nor is there any lack of other attractions to invite the attention of scholar and antiquary. The place is full of historic associations. A whole wealth of antiquities, coins, urns, and pottery, have been dug up in the park, and some remains of Roman buildings were discovered there a few years ago, close to the Pilgrims' Way. After the conquest Titsey was given to the great Earls of Clare, who owned the property at the time of the Domesday Survey. In the fourteenth century it belonged to the Uvedale family, and two hundred years later was sold to Sir John Gresham, an uncle of Sir Thomas Gresham, the illustrious merchant of Queen Elizabeth's court, and the founder of the Royal Exchange. A fine portrait of Sir Thomas himself, by Antonio More, now hangs in the library of Titsey Place. Unfortunately the Greshams suffered for their loyalty to Charles I., and after the death of the second Sir Marmaduke Gresham in 1742, a large part of the property was sold. His son, Sir John, succeeded in partly retrieving the fortunes of the family, and rebuilt and enlarged the old manor-house, which had been allowed to fall into a ruinous state. But the Tudor arches of the east wing still remain, as well as much of the fine oak panelling which adorned its walls; and the crest of the Greshams, a grasshopper, may still be seen in the hall chimney-piece. The present owner, Mr. Leveson-Gower, is a lineal descendant of the last baronet, and inherited Titsey from his great-grandmother Katherine, the heiress of the Greshams. The fourteenth-century church was unluckily pulled down a hundred years ago, because Sir John Gresham thought it stood too near his own house, but an old yew in the garden and some tombstones of early Norman date still mark its site. The course of the Pilgrims' Way through the Park is clearly marked by a double row of fine ash trees, and the flint stones with which the road itself is paved may still be seen under the turf. Further along the road is a very old farmhouse, which was formerly a hostelry, and still bears the name of the Pilgrims' Lodge. From Titsey the Way runs along the side of the hills, under Tatsfield Church, which stands on the summit of the ridge, and about a mile above the pretty little towns of Westerham and Brasted. Here the boundary of the counties is crossed, and the traveller enters Kent. Soon we reach the gates of Chevening Park, where, as at Titsey, the Pilgrims' Way formerly passed very near the house, until it was closed by Act of Parliament in 1780. [Illustration: BRASTED.] The manor of Chevening, originally the property of the See of Canterbury, was held in the thirteenth and fourteenth centuries by the family of Chevening, from whence it passed to the Lennards, who became Barons Dacre and Earls of Sussex. In the last century it was bought by General Stanhope, the distinguished soldier and statesman, who, after reducing the island of Minorca, served King George I. successively as Secretary of State and First Lord of the Treasury. Inigo Jones built the house for Richard Lennard, Lord Dacre, early in the seventeenth century, but since then it has undergone such extensive alterations that little of the original structure remains, and the chief interest lies in a valuable collection of historical portraits, including those of the Chesterfields, Stanhopes, and the great Lord Chatham. The last-named statesman, whose daughter Hester married Charles, Lord Stanhope, in 1774, was a frequent visitor at Chevening, and is said to have planned the beautiful drive which leads through the woods north of the house to the top of the downs. The little village of Chevening lies on the other side of the park, just outside Lord Stanhope's gates and close to the old church of St. Botolph, which was one of the shrines frequented by the pilgrims on their way to Canterbury. There are some good Early English arches in the nave and chancel, and a western tower of Perpendicular date. The south chapel contains many imposing sepulchral monuments to the different lords of the manor. Amongst them are those of John Lennard, who was sheriff of the county and held several offices under the crown in the reigns of Henry VIII. and Elizabeth, and of his son Sampson, who with his wife Margaret, Lady Dacre in her own right, reposes under a sumptuous canopy of alabaster surrounded by kneeling effigies of their children. There is also a fine black marble monument to the memory of James, Earl of Stanhope, the prime minister of George I., who was buried here with great pomp in 1721. He was actually in office at the time of his death, and was taken ill in the House of Lords, and breathed his last the next day. But the most beautiful tomb here is Chantrey's effigy of Lady Frederica Stanhope sleeping with her babe in her arms, and an expression of deep content and peace upon her quiet face. [Illustration: CHEVENING CHURCH.] "Storms may rush in, and crimes and woes Deform the quiet bower; They may not mar the deep repose Of that immortal flower." [Illustration: OTFORD CHURCH.] CHAPTER VIII OTFORD TO WROTHAM We have followed the Pilgrims' Way over Hampshire Downs and Surrey hills and commons, through the woods which Evelyn planted, and along the ridge where Cobbett rode. We have seen the track become overgrown with tangled shrubs and underwood, and disappear altogether in places. We have lost the road at one point in the fields, to find it again half a mile further; we have noted the regular lines of yews climbing up the hill-side, and the lonely survivors which are left standing bare and desolate in the middle of the corn-fields. The part of the ancient road on which we are now entering differs in several important respects from its earlier course. From the time the Pilgrims' Way enters Kent its track is clearly marked. Already we have followed its line through Titsey and along the downs as far as Chevening, where the path, now closed, may be traced through Lord Stanhope's Park. A group of magnificent old yew trees arrests our attention just beyond Chevening, before the road from Sevenoaks to Bromley is crossed. Then the Way descends into the valley of the Darent, an excellent trout-stream which flows north through this chalk district to join the Thames near Dartford, and after crossing the ford over that river, regains the hills at Otford. From this place it runs along under the hill in one unbroken line all the way to Eastwell Park, between Ashford and Canterbury. It is a good bridle-way, somewhat grass-grown in places, in others enclosed by hedges, and still used by farmers for their carts. Before toll-bars were abolished there was a good deal of traffic along this part of the Pilgrims' Road, which, running as it does parallel with the turnpike road along the valley to Ashford, was much used as a means of evading the payment of toll. This cause is now removed, and excepting for an occasional hunting-man who makes use of the soft track along the hill-side, or a camp of gipsies sitting round their fire, waggoners and ploughmen are the only wayfarers to be met with along the Pilgrims' Road. But the old name still clings to the track, and as long as the squires of Kent have any respect for the traditions of the past, any particle of historic sense remaining, they will not allow the Pilgrims' Way to be wiped out. In actual beauty of scenery this portion of the Way may not equal the former part. We miss the wild loveliness of Surrey commons, the rare picturesqueness of the rolling downs round Guildford and Dorking, but this Kentish land has a charm of its own, which grows upon you the longer you know it. These steep slopes and wooded hollows, these grand old church towers and quaint village streets, these homesteads with their vast barns of massive timber and tall chimney-stacks overshadowed with oaks and beeches, cannot fail to delight the eyes of all who find pleasure in rural scenes. And all along our way we have that noble prospect over the wide plains of the dim blue Weald, which is seldom absent from our eyes, as we follow this narrow track up and down the rugged hill-side. In historic interest and precious memorials of the past, this part of the Pilgrims' Way, we need hardly say, is surpassingly rich. Endless are the great names and stirring events which these scenes recall: battlefields where memorable fights were fought in days long ago, churches and lands that were granted to the Archbishops or Abbots of Canterbury before the Conquest, manor-houses which our kings and queens have honoured with their presence in the days of yore. All these things, and many more of equal interest and renown, will the traveller find as he follows the Pilgrims' Way along the chalk hills which form the backbone of Kent. The first resting-place which the pilgrims would find on this part of their route would be the Archbishop's manor-house at Otford. There were no less than fifteen of these episcopal residences in different parts of Kent, Surrey, and Sussex, and of these, three lay along the Kentish portion of the Pilgrims' Way. The palace at Otford possessed an especial sanctity in the eyes of wayfarers journeying to the shrine of St. Thomas, as having been a favourite residence of the martyred Archbishop himself. The manor was originally granted to the See of Canterbury in 791, by Offa, king of Mercia, who defeated Aldric, king of Kent, at Otford in 773, and conquered almost the whole province. More than two hundred years later, Otford was the scene of another battle, in which Edmund Ironside defeated the Danes under Knut, and to this day bones are dug up in the meadow which bears the name of Danefield. From the tenth century the Archbishops had a house here, and Otford is described in the Domesday Survey as _Terra Archiepi Cantuariensis_. So it remained until Cranmer surrendered the palace, with many other of his possessions, to Henry VIII. The mediæval Archbishops seem to have had an especial affection for Otford, and spent much of their time at this pleasant country seat. Archbishop Winchelsea entertained Edward I. in 1300, and was living here at the time of his death thirteen years later, when his remains were borne by the King's command to Canterbury, and buried there with great state. Simon Islip enclosed the park, and Archbishop Deane repaired the walls; but the whole was rebuilt on a grander scale by Warham, who spent upwards of thirty thousand pounds upon the house, and received Henry VIII. here several times in the first years of his reign. After Otford had become Crown property, the Archbishop's manor-house passed into the hands of the Sydneys and Smyths, who dismantled the castle, as it was then commonly called, and allowed the walls to fall into ruin. Two massive octagonal towers of three stories, with double square-headed windows, and a fragment of a cloister, now used as farm stables, are the only portions remaining. These evidently formed part of the outer court, and are good specimens of fifteenth-century brickwork. The tower was considerably higher a hundred years ago, and Hasted describes the ruins as covering nearly an acre of ground. The stones of the structure were largely used in the neighbouring buildings, and the Bull Inn contains a good deal of fine oak wainscoting, and several handsome carved mantelpieces, which originally belonged to the castle. Two heads in profile, carved in oak over one of the fireplaces, are said to represent Henry VIII. and Katherine of Aragon. A bath, or chamber, paved and lined with stone, about thirty feet long, and ten or twelve feet deep, not far from the ruins, still bears the name of Becket's Well. Tradition ascribes the birth of the spring which supplies it to St. Thomas, who, finding no water at Otford, struck the hill-side with his staff, and at once brought forth a clear stream, which since then has never been known to fail. Another legend tells how the Saint one day, being "busie at his prayers in the garden at Otford, was much disturbed by the sweete note and melodie of a nightingale that sang in a bush beside him, and in the might of his holinesse commanded all birds of this kind to be henceforth silent," after which the nightingale was never heard at Otford. But with the decay of the palace and the departure of the Archbishops, the spell was broken; and the Protestant Lambarde, when he was at Otford, takes pleasure in recording how many nightingales he heard singing thereabouts. [Illustration: THE PORCH, KEMSING CHURCH.] From Otford the Pilgrims' Way runs along the edge of the hills about half a mile above the villages of Kemsing and Wrotham, and passes close to St. Clere, a mansion built by Inigo Jones, where Mrs. Boscawen, the witty correspondent of Mrs. Delany and the friend of Johnson and Boswell, was born. Kemsing still retains its old church and well, both consecrated to the memory of the Saxon Princess, St. Edith, whose image in the churchyard was, during centuries, the object of the peasants' devout veneration. "Some seelie bodie," writes Lambarde, who visited these shrines in Queen Elizabeth's reign, and delights in pouring contempt on the old traditions of these country shrines, "brought a peche or two, or a bushelle of corne, to the churche after praiers made, offered it to the image of the saint. Of this offering the priest used to toll the greatest portion, and then to take one handful or little more of the residue (for you must consider he woulde bee sure to gaine by the bargaine), the which, after aspersion of holy water and the mumbling of a fewe words of conjuration, he first dedicated to the image of Saint Edith, and then delivered it backe to the partie that brought it; who departed with full persuasion that if he mingled that hallowed handfull with his seede corne, it would preserve from harme and prosper in growthe the whole heape that he should sowe, were it never so great a stacke." [Illustration: WROTHAM CHURCH.] Wrotham was the site of another of the Archbishops' manor-houses, and rivalled Otford in antiquity, having been granted to the See of Canterbury by Athelstan in 964. Wrotham was never as favourite a residence with the Archbishops as Otford, but they stopped here frequently on their progresses through Kent, until, in the fourteenth century, Simon Islip pulled down the house to supply materials for the building of his new palace at Maidstone. A terrace and some scanty remains of the offices are the only fragments now to be seen at Wrotham, but the charming situation of the village in the midst of luxuriant woods, and the beauty of the view over the Weald from Wrotham Hill, attract many visitors. The church has several features of architectural interest, including a handsome rood-screen of the fourteenth century, and a watching-chamber over the chancel, as well as a curious archway under the tower, which was probably used as a passage for processions from the Palace. It contains many tombs and brasses, chiefly of the Peckham family, who held the manor of Yaldham in this parish for upwards of five hundred years. Below the church is Wrotham Place, a fine old Tudor house with a corridor and rooms of the fifteenth century, and a charming garden front bearing the date 1560. Fairlawn, the ancestral home of the Vanes, also lies in a corner of Wrotham parish, and a terrace, bordered with close-clipped yew hedges, and surrounded by sunny lawns, where peacocks spread their tails over the grass, is still pointed out as a favourite walk of that stout old regicide, Sir Harry Vane. Ightham, with its famous Mote, so perfect a picture of an old English house, is close by, within a walk of Wrotham station, but lies, unluckily, on the opposite side from the line of hills along which our path takes us. [Illustration: THE MOTE, IGHTHAM] [Illustration: WROTHAM, LOOKING SOUTH.] CHAPTER IX WROTHAM TO HOLLINGBOURNE The Pilgrims' Way continues its course over Wrotham Hill and along the side of the chalk downs. This part of the track is a good bridle road, with low grass banks or else hedges on either side, and commands fine views over the rich Kentish plains, the broad valley of the Medway, and the hills on the opposite shore. The river itself glitters in the sun, but as we draw nearer the beauty of the prospect is sorely marred by the ugly chimneys and dense smoke of the Snodland limestone works. At one point on the downs, close to the Vigo Inn, a few hundred yards above our road, there is a very extensive view over the valley of the Thames, ranging from Shooters' Hill to Gravesend, and far away out to sea. In the daytime the masts of the shipping in the river are clearly seen. At night the Nore lights twinkle like stars in the distance. The height of these downs is close on 700 feet, that of Knockholt is 783 feet. On the other side of the Medway the chalk range is considerably lower, and the highest points are above Detling, 657 feet, Hollingbourne, 606 feet, and Charing, 640 feet. [Illustration: THE BULL, WROTHAM.] The Way now runs past Pilgrims' house, formerly the Kentish Drovers' Inn, above the old church and village of Trottescliffe (Trosley) and the megalithic stones known as Coldrum circle, one of the best preserved cromlechs along the road. Further on a short lane leads south to Birling Place, the ancient home of the Nevills, who have owned the estate since the middle of the fifteenth century, while in a group of old farm buildings at Paddlesworth (formerly Paulsford) we find the remains of a Norman Pilgrims' Chapel, with a fine Early English arch. The track now crosses a large field and enters Snodland, an old town containing many Roman remains, and an interesting church, but sadly disfigured by cement works and paper factories. [Illustration: TROTTESCLIFFE.] Here the pilgrims left the hills to descend into the valley below. Twice before, at Shalford and Dorking, they had crossed the rivers which make their way through the chalk range; now they had reached the third great break in the downs, and the broad stream of the Medway lay at their feet. They might, if they pleased, go on to Rochester, three miles higher up, and join the road taken by the London pilgrims along the Watling Street to Canterbury--the route of Chaucer's pilgrimage. But most of them, it appears, preferred to follow the hills to which they had clung so long. [Illustration: FORD PLACE, NEAR WROTHAM.] The exact point where they crossed the river has been often disputed. According to the old maps it was by the ford at Cuxton, where the river was shallow enough to allow of their passage. From Bunker's Farm, immediately above Birling, a road diverges northwards to Cuxton and Rochester, and was certainly used by many of the pilgrims. At Upper Halling, on this track, we may still see the lancet windows of a pilgrims' shrine formerly dedicated to St. Laurence, which have been built into some cottages known as Chapel houses. The Bishops of Rochester, who held this manor from Egbert's days, had "a right fair house" at Lower Halling, on the banks of the Medway, with a vineyard which produced grapes for King Henry III.'s table. This pleasant manor-house on the river was the favourite summer residence of Bishop Hamo de Hethe, who built a new hall and chapel in the reign of Edward I., and placed his own statue on a gateway which was still standing in the eighteenth century. Another interesting house, Whorne Place, lies a little higher up, on the banks of the Medway, where the grass-grown track leading from Bunker's Farm joins the main road to Cuxton and Rochester. This fine brick mansion formerly belonged to the Levesons, and the quarterings of Sir John Leveson and his two wives are to be seen above the central porch. [Illustration: THE FRIARY, AYLESFORD.] In the thirteenth century a great number of pilgrims seem to have stopped at Maidstone, where, in 1261, Archbishop Boniface built a hospital for their reception on the banks of the Medway. The funds which supported this hospital, the Newark--New-work, Novi operis, as it was called--were diverted by Archbishop Courtenay, a hundred and forty years later, to the maintenance of his new college of All Saints, on the opposite side of the river, but a remnant of the older foundation is still preserved in the beautiful Early English Chancel of St. Peter's Church, which was originally attached to Boniface's hospital, and is still known as the Pilgrims' Chapel. By the time that Archbishop Courtenay founded his college, the stream of pilgrims had greatly diminished, and the hostel which had been intended for their resting-place was rapidly sinking into a common almshouse. Maidstone, too, no doubt, lay considerably out of the pilgrims' course, and the great majority naturally preferred to cross the Medway by the ferry at Snodland. Others again might choose Aylesford, which lay a mile or two below. At this ancient town, the Eglesford of the Saxon Chronicle, there was a stone bridge across the river, and a Carmelite Priory founded in 1240 by Richard de Grey, on his return from the Crusades, where the pilgrims would be sure to find shelter. But even if they did not cross the Medway at this place, where the old church stands so picturesquely on its high bank overhanging river and red roofs, the pilgrims certainly passed through the parish of Aylesford. For on the opposite banks of the ferry at Snodland the familiar line of yew trees appears again, ascending the hill by Burham church, and runs through the upper part of Aylesford parish, close to the famous dolmen of Kits Coty House. This most interesting sepulchral monument, Kêd-coit--Celtic for the Tomb in the Wood--consists of three upright blocks of sandstone about eight feet high and eight feet broad, with a covering stone of eleven feet which forms the roof, and is one of a group of similar remains which lie scattered over the hill-side and are locally known as the Countless Stones. We have here, in fact, a great cemetery of the Druids which once extended for many miles on both sides of the river. Deep pits dug out in the chalk, filled with flints and covered with slabs of stone, have been discovered on Aylesford Common, and a whole avenue of stones formerly connected this burial place with the cromlechs at Addington, six miles off. Here, if the old legend be true, was fought the great battle which decided the fate of Britain, and gave England into the hands of the English. For at this place, the old chroniclers say, about the year 455, the Saxon invaders stopped on their march to the Castle of Rochester, and turning southwards met the Britons in that deadly fray, when both Kentigern and Horsa were left dead on the field of battle. Ancient military entrenchments are still visible on the hill-side near Kits Coty House, and a boulder on the top was long pointed out as the stone on which Hengist was proclaimed the first king of Kent. About a mile from this memorable spot, in the plains at the foot of the downs, was a shrine which no pilgrim of mediæval days would leave unvisited, the Cistercian Abbey of Boxley, then generally known as the Abbatia S. Crucis de Gracias, the Abbey of the Holy Rood of Grace. [Illustration: AYLESFORD BRIDGE] [Illustration: KITS COTY HOUSE.] Not only was Boxley, next to Waverley Abbey, the oldest Cistercian house founded on this side of the Channel, the _filia propria_ of the great house of Clairvaux, but the convent church rejoiced in the possession of two of the most celebrated wonder-working relics in all England. There was the image of St. Rumbold, that infant child of a Saxon prince who proclaimed himself a Christian the moment of his birth, and after three days spent in edifying his pagan hearers, departed this life. This image could only be lifted by the pure and good, and having a hidden spring, which could be worked by the hands or feet of the monks, was chiefly influenced by the amount of the coin that was paid into their hands. And there was that still greater marvel, the miraculous Rood, or winking image, a wooden crucifix which rolled its eyes and moved its lips in response to the devotees who crowded from all parts of England to see the wondrous sight. The clever mechanism of this image, said to have been invented by an English prisoner during his captivity in France, was exposed by Henry VIII.'s commissioners in 1538, who discovered "certayn ingyns of old wyer with olde roten stykkes in the back of the same," and showed them to the people of Maidstone on market-day, after which the Rood of Grace was taken to London and solemnly broken in pieces at Paul's Cross. The Abbey of Boxley owned vast lands, and the Abbots were frequently summoned to Parliament, and lived in great state. Among the royal guests whom they entertained was King Edward II., whose visit was made memorable by the letter which he addressed from Boxley Abbey to the Aldermen of the City of London, granting them the right of electing a Lord Mayor. At one time their extravagance brought them to the verge of ruin, as we learn from a letter which Archbishop Warham addressed to Cardinal Wolsey; but at the dissolution the Commissioners could find no cause of complaint against the monks, excepting the profusion of flowers in the convent garden, which made them comment on the waste of turning "the rents of the monastery into gillyflowers and roses." The foundations of the church where the Cistercians showed off their "sotelties" may still be traced in the gardens of the house built by Sir Thomas Wyatt on the site of the abbey. Here some precious fragments of the ruins are still preserved. The chapel of St. Andrew, which stood near the great gateway, has been turned into cottages, and the noble "guesten-house," where strangers were lodged, is now a barn. The old wall remains to show the once vast extent of the Abbey precincts. Now these grey stones are mantled with thick bushes of ivy, and a fine clump of elm trees overshadows the red-tiled roof of the ancient guest-house in the meadows, but we look in vain for poor Abbot John's gillyflowers and roses. [Illustration: LOOKING WEST FROM ABOVE BOXLEY ABBEY.] Between Boxley Abbey and Maidstone stretches the wide common of Penenden Heath, famous from time immemorial as the place where all great county meetings were held. Here the Saxons held their "gemotes," and here in 1076, was that memorable assembly before which Lanfranc pleaded the cause of the Church of Canterbury against Odo, Bishop of Bayeux, Earl of Kent, the Conqueror's half-brother, who had defrauded Christ Church of her rights, and laid violent hands on many of her manors and lands. Not only were the Kentish nobles and bishops summoned to try the cause, but barons and distinguished ecclesiastics, and many men "of great and good account," from all parts of England and Normandy, were present that day. Godfrey, Bishop of Coutances, represented the King, and Agelric, the aged Bishop of Chester, "an ancient man well versed in the laws and customs of the realm," was brought there in a chariot by the King's express command. Three days the trial lasted, during which Lanfranc pleaded his cause so well against the rapacious Norman that the see of Canterbury recovered its former possessions, and saw its liberties firmly established. The village and church of Boxley (Bose-leu in Domesday), so called from the box trees that grow freely along the downs, as at Box Hill, are about a mile and a half beyond the Abbey, and lie on the sloping ground at the foot of the hills, close to the Pilgrims' Way. Old houses and timbered barns, with lofty gables and irregular roofs, are grouped round the church, which is itself as picturesque an object as any, with its massive towers and curious old red-tiled Galilee porch. Next we reach Detling, a small village, prettily situated on the slope of the hills, with a church containing a rare specimen of mediæval wood-work in the shape of a carved oak reading-desk, enriched with pierced tracery of the Decorated period. We pass Thurnham, with the foundations of its Saxon castle high up on the downs, and then enter Hollingbourne. As Boxley reminds us of the box trees on the hill-side, and Thurnham of the thorn trees in the wood, so Hollingbourne owes its name to the hollies on the burn or stream which runs through the parish. William Cobbett, whose memory has followed us all the way from the Itchen valley, describes how he rode over Hollingbourne Hill on his return from Dover to the Wen, and from the summit of that down, one of the highest in this neighbourhood, looked down over the fair Kentish land, which in its richness and beauty seemed to him another Garden of Eden. [Illustration: COTTAGE AT BOARLEY, NEAR BOXLEY] CHAPTER X HOLLINGBOURNE TO LENHAM The village of Hollingbourne lies at the foot of the hill, and an old inn at the corner of the Pilgrims' Road, now called the King's Head, was formerly known by the name of the Pilgrims' Rest. The history of Hollingbourne is full of interest. The manor was granted to the church at Canterbury, "for the support of the monks," by young Athelstan, the son of Æthelred II., in the year 980, and was retained by the monastery when Lanfranc divided the lands belonging to Christ Church between the priory and the see. It is described in Domesday as _Terra Monachorum Archiepi_, the land of the monk and the Archbishop; in later records as _Manorium Monachorum et de cibo eorum_, a manor of the monks and for their food. The Priors of Christ Church held their courts here, and the convent records tell us that Prior William Sellyng greatly improved the Priory rooms at Hollingbourne. Their residence probably occupied the site of the present manor-house. This handsome red-brick building, rich in gables and mullions, in oak panelling and secret hiding-places, was built in Queen Elizabeth's reign by the great Kentish family of the Culpepers, who at that time owned most of the parish. More than one fragment of the earlier house, encased in the Elizabethan building, has been brought to light, and a pointed stone archway of the thirteenth century, and an old fireplace with herring-bone brickwork, have lately been discovered. Many are the interesting traditions which belong to this delightful old manor-house. The yews in the garden are said to have been planted by Queen Elizabeth on one of her royal progresses through Kent, when she stayed at Leeds Castle, and was the guest of Sir Henry Wotton at Boughton Malherbe. According to another very old local tradition, Katherine Howard, whose mother was a Culpeper, spent some years here as a girl, and the ghost of that unhappy queen is said to haunt one of the upper chambers of the house. Another room, called the Needle-Room, was occupied during the Commonwealth by the daughters of that faithful loyalist, John Lord Culpeper, Frances, Judith, and Philippa, who employed the weary years of their father's exile in embroidering a gorgeous altar-cloth and hangings, which they presented to the parish church on the happy day when the king came back to enjoy his own again. The tapestries, worked by the same deft fingers, which once adorned the chambers of the manor-house, are gone, and the hangings of the reading-desk in the church have been cut up into a frontal, but the altar-cloth remains absolutely intact, and is one of the finest pieces of embroidery of the kind in England. Both design and colouring are of the highest beauty. On a ground of violet velvet, bordered with a frieze of cherub heads, we see the twelve mystic fruits of the Tree of Life--the grape, orange, cherry, apple, plum, pear, mulberry, acorn, peach, medlar, quince, and pomegranate. The richest hues of rose and green are delicately blended together, and their effect is heightened by the gold thread in which the shading is worked. The lapse of two centuries and a half has not dimmed the brightness of their colours, which are as fresh as if the work had been finished yesterday. A needle which had been left in a corner of the altar-cloth all those long years ago was still to be seen sticking in the velvet early in the last century, but has now disappeared. [Illustration: HOLLINGBOURNE HOUSE.] This goodly manor-house was only one of several seats belonging to the Culpepers in this neighbourhood. They had a mansion at Greenway Court, which was burnt down in the last century, and another of imposing dimensions where Grove Court now stands. In the seventeenth century the Lords Culpeper also owned Leeds Castle, that noble moated house, a mile to the south, which was once a royal park, and is still one of the finest places in Kent. But the second Lord Culpeper died without a male heir in 1688, and this famous house passed by marriage into the Fairfax family. The Hollingbourne branch of the Culpepers died out in the course of the last century, and at the present time no member of this illustrious family is known to exist in England, although persons bearing this ancient name are still to be found in America. The church at Hollingbourne contains a whole series of Culpeper monuments. The most remarkable is the white marble altar-tomb, which bears the recumbent effigy of Elizabeth Lady Culpeper, who died in 1638, and is described in the inscription on her monument as _Optima Foemina, Optima Conjux, et Optima Mater_. This lady was the heiress of the Cheney family, whose arms, the ox's hide and horns, appear on the shield at the foot of the tomb, and are repeated in the stained glass of the chapel window. Tradition says that Sir John Cheney had his helmet struck off, when he fought by the victor's side on Bosworth Field, and fixed a bull's horns on his head in its place. Afterwards Henry VII. gave him this crest, when he made him a Baron and a Knight of the Garter, in reward for his valour on that hard-fought field. A monument on the north wall of the chancel records the memory of John Lord Culpeper, who was successively Chancellor of the Exchequer, Master of the Rolls, and Privy Councillor to Charles I. and Charles II. "For equal fidelity to the king and kingdome," says the epitaph on his tomb, "he was most exemplary." He followed the last-named king into exile and remained there until the Restoration, when "with him he returned tryumphant into England on the 29th of May, 1660," only to die six weeks afterwards, "to the irreparable losse of his family." Another descendant of the Culpepers is buried under the altar in this church, Dame Grace Gethin, a great grand-daughter of Sir Thomas Culpeper, and wife of Sir Richard Gethin, of Gethinge Grott, in Ireland, whose learning and virtues were so renowned that monuments were erected in her honour both at Bath and in Westminster Abbey. This youthful prodigy, who died at the age of twenty-one, is here represented kneeling between two angels, and holding in her hand the commonplace book which she filled with extracts from her favourite authors, and which was afterwards published under the title of "Reliquiæ Gethinianæ." Her piety was as great as her personal charms, and the inscription on her monument records how, "being adorned with all the Graces and Perfections of mind and body, crowned them all with exemplary Patience and Humility, and having the day before her death most devoutly received the Holy Communion, which she said she would not have omitted for Ten Thousand Worlds, she was vouchsafed in a miraculous manner an immediate prospect of her future Blisse, for the space of two hours, to the astonishment of all about her, and being, like St. Paul, in an unexpressible Transport of joy, thereby fully evincing her foresight of the Heavenly Glory, in unconceivable Raptures triumphing over Death, and continuing sensible to the last, she resigned her pious soul to God, and victoriously entered into rest, Oct. 11th, anno ætatis 21, D'ni: 1697. Her dear and affectionate Mother, whom God in mercy supported by seeing her glorious end, erected this monument, she being her last surviving issue." Soon after leaving Hollingbourne, the Pilgrims' Way enters the grounds of Stede Hill, and passes through the beech-woods that spread down the grassy slopes to the village and church of Harrietsham--Heriard's Home in Domesday--in the valley below. An altar-tomb, to the memory of Sir William Stede, who died in 1574, and several other monuments to members of the same family, may be seen in the south chapel of the church, a fine building of Early English and Perpendicular work, with a good rood-screen, standing in an open space at the foot of the Stede Hill grounds. The rectory of Harrietsham was formerly attached to the neighbouring Priory of Leeds, but was granted by Henry VI. to Archbishop Chichele's newly founded College of All Souls, Oxford, which still retains the patronage of this living. The manor was one of many in this neighbourhood given to Odo of Bayeux after the battle of Hastings, and afterwards formed part of the vast estates owned by Juliana de Leyborne, called the Infanta of Kent, who was married three times, but died without children, leaving her lands to become crown property. A mile farther the Pilgrims' Way enters the town of Lenham. This parish contains both the sources of the river Len--the _Aqua lena_ of the Romans--which flows through Harrietsham and by Leeds Castle into the Medway, and that of the Stour, which runs in the opposite direction towards Canterbury. Lenham has held a charter, and enjoyed the privileges of a town from mediæval times. The bright little market-square, full of old houses with massive oak beams, and quaint corners jutting out in all directions, hardly agrees with Hasted's description of Lenham as a dull, unfrequented place, where nothing thrives in the barren soil, and the inhabitants, when asked by travellers if this is Lenham, invariably reply, "Ah, sir, poor Lenham!" The picturesqueness of its buildings is undeniable, and its traditions are of the highest antiquity. The manor of Lenham was granted to the Abbey of St. Augustine at Canterbury by Cenulf, king of Mercia, more than a thousand years ago, and in the twelfth century the church was appropriated to the Refectory of St. Augustine; that is to say, the rectorial tithes were made to supply the monks' dinners. Some fragments of the original Norman church still exist, but the greater part of the present structure, the arcade of bays, the fine traceried windows of the aisle, and most of the chancel, belong to the Decorated period, and were rebuilt after the great fire in 1297, when not only the church, but the Abbot's barns and farm buildings were burnt to the ground by an incendiary. So great was the sensation produced by this act of wanton mischief, that Archbishop Winchelsea himself came to Lenham to see the ravages wrought by the fire, and fulminated a severe excommunication against the perpetrators of the wicked deed. The sixteen oak stalls for the monks, and an arched stone sedilia, of the fourteenth century, which served the Abbot for his throne when he visited his Lenham estates, are still to be seen in the chancel. Here, too, is a sepulchral effigy let into the north wall in a curious sideways position, representing a priest in his robes, supposed to be that of Thomas de Apulderfelde, who lived at Lenham in the reign of Edward II., and died in 1327. Both the western tower and the north chancel, dedicated to St. Edmund, and containing tombs of successive lords of East Lenham manor, are Perpendicular in style, and belong to the fourteenth or early part of the fifteenth century. Fragments of the fourteenth-century paintings, with which the walls of the whole church were once adorned, may still be distinguished in places. Among them are the figures of a bishop, probably St. Augustine, and of St. Michael weighing souls, with devils trying to turn the balance in their favour, on one side, and on the other the crowned Virgin throwing her rosary into the scale which holds the souls of the just. The church was dedicated to St. Mary the Virgin, and her image formerly occupied the niche in the timbered porch which, with the old lych-gate, are such fine specimens of fifteenth-century wood-work. The beautiful Jacobean pulpit was given by Anthony Honywood in 1622, and is charmingly carved with festoons of grapes and vine-leaves. The Honywoods also built the almshouses, with carved bargeboards and door-posts, in the street at Lenham, and an inscription in the chancel floor records the memory of that long-lived Dame, Mary Honywood, who before her death in 1620 saw no less than three hundred and sixty-seven of her descendants! [Illustration: MARKET-PLACE, LENHAM.] Close to the church are the great tithe barns, built after the fire in the fourteenth century by the Abbots of St. Augustine. The largest measures 157 feet long by 40 feet wide, and, saving the low stone walls, is built entirely of oak from the forests of the Weald. The enormous timbers are as sound and strong to-day as they were six hundred years ago, and for solidity of material and beauty of construction, this Kentish barn deserves to rank among the grandest architectural works of the age. The monks are gone, and the proud Abbey itself has long been laid in ruins, but these buildings give us some idea of the wealth and resources of the great community who were the lords of Lenham during so many centuries. They could afford to lend a kindly ear to the prayer of the poor vicar when he humbly showed the poverty with which he had to contend, and the load of the burden that he had to bear. The Abbot, we are glad to learn, granted his request, and agreed to give him a roof over his head and to allow his two cows to feed with the monks' own herds in the pastures at Lenham, during the months between the feast of St. Philip and St. James and Michaelmas. [Illustration: IN CHARING VILLAGE.] CHAPTER XI CHARING TO GODMERSHAM From Lenham the Pilgrims' Road threads its lonely way along the hill-side, past one or two decayed farmhouses still bearing the name of the great families who once owned these manors--the Selves and the Cobhams; and the view over the level country grows wider, and extends farther to the south and east, until we reach Charing Hill, one of the highest points along this range of downs. The windmill, a few hundred yards above the track, commands a far-spreading view over the valley, stretching from the foot of the ridge to the Quarry Hills, where the towers of Egerton Church stand out on its steep mound above the hazy plains of the Weald. We look down upon Calehill, the home of the Darells for the last five centuries, and across the woods and park of Surrenden Dering, which has been held by the Dering family ever since the days of Earl Godwin, to the churches and villages of the Weald. Beyond a foreground of swelling hill and dale we see the flat expanse of Romney Marsh and Dungeness; and then for the first time we catch a glimpse of a pale blue line of sea--that sea across which Roman and Saxon and Norman all sailed in turn to land upon the Kentish shore. On clear days you can see the Sussex downs in the far horizon beyond the Weald, and near Hastings, the hill of Fairlight rising sharply from the sea. Down in the valley below, the tall tower of Charing Church lifts its head out of a confused mass of red roofs and green trees, with the ivy-grown ruins of the old palace at its feet. Many are the venerable traditions attached to the churches and villages which we have seen along our road through this pleasant land of Kent, but here is one older and more illustrious than them all. Here we have a record which goes back far beyond the days of Lanfranc and of Athelstan, and even that king of Mercia who gave Lenham to the Abbey of St. Augustine. For Charing, if not actually given, as the old legend says, by Vortigern to the ancient British Church, was at all events among the first lands bestowed on Augustine and his companions by Ethelbert, king of Kent. Saxon historians tell us how that this most ancient possession of the church of Canterbury was seized by Offa, king of Mercia, in 757, but restored again by his successor, Cenulph, in the year 788. [Illustration: CHARING] Long before the Conqueror's time, the Archbishops had a house here. In Domesday Book, Charing is styled "proprium manorium archiepiscopi," being reserved by those prelates for their private use, and from those days until the manor was surrendered by Cranmer to Henry VIII. it remained a favourite residence of the Archbishops. In the thirteenth century the Franciscan Archbishop John Peckham dates many letters from his house at Charing, and Stratford, as Dean Hook tells us, was often there, and found consolation in this quiet retreat for the troubles of those stormy days. Chichele, Kemp, and Bourchier were also frequently here. Stratford first obtained the grant of a three days' fair to be held at Charing twice a year, on the festivals of St. George and St. Luke. Leland tells us that Cardinal Morton made great buildings at Charing, and the red and black brickwork still to be seen under the ivy of the farmhouse walls may be ascribed to him, but the great gateway with the chamber and hooded fireplace above, belongs to an earlier period, and was probably the work of Stratford in the fourteenth century. Some of the older stonework is to be found in the stables and cottages now occupying the site of the offices on the west of the court. The chapel, with its pointed arches and large windows, which in Hasted's time stood behind the modern dwelling-house, was taken down eighty years ago, but the great dining-hall, with its massive walls and fine decorated window, still remains standing. This hall, where archbishops sat in state, and kingly guests were feasted; where Henry VII. was royally entertained by Archbishop Warham, on the 24th of March, 1507, and where Henry VIII. stayed with all his train on his way to the Field of Cloth of Gold, is now used as a barn. But in its decay, it must be owned, the old palace is singularly picturesque. The wallflowers grow in golden clusters high up the roofless gables and along the arches of the central gateway; masses of apple-blossom hang over the grey stone walls, and ring-necked doves bask in the sunshine on the richly coloured tiles of the old banqueting-hall. Close by is the church of Charing, famous in the eyes of mediæval pilgrims for the possession of one hallowed relic, the block on which St. John the Baptist was beheaded, brought back, an old tradition says, by Richard Coeur de Lion from the Holy Land, and given by him to Archbishop Baldwin, when the King paid his devotions at the shrine of St. Thomas. This precious relic went the way of all relics in the sixteenth century, and is not mentioned in the long list of costly vestments and frontals recorded in an inventory of Church property taken at Charing in 1552. But Charing Church is still, in the words of the old chronicler, "a goodly pile." It is cruciform in shape, and contains some traces of Early English work, but it is mostly of later date. The windows are interesting on account of their great variety. There are three narrow lancets, several of Transitional and Perpendicular style, and one large and very remarkable square-headed Decorated window. The chapel of Our Lady, on the south side of the chancel, was built, towards the close of the fifteenth century, by Amy Brent, whose family owned the charming old manor-house of Wickens in this parish. The porch and fine tower, which forms so marked a feature in the landscape, was also chiefly built by the Brents, whose crest, a wyvern, is carved on the doorway, together with a rose encircled with sun-rays, the badge of Edward IV., in whose reign the work was completed. Through this handsome doorway the Archbishop, attended by his cross-bearers and chaplains, would enter from the palace-gate hard by, and many must have been the stately processions which passed under the western arch and wound up the long nave in the days of Morton and of Warham. A hundred years later Charing Church narrowly escaped entire destruction. On the 4th of August, 1590, a farmer, one Mr. Dios, discharged a birding-piece at a pigeon roosting, as the pigeons do to this day, in the church tower, and "the day being extreme hot and the shingle very dry," a fire broke out in the night, and by morning nothing was left but the bare walls of the church, even the bells being melted by the heat of the fire. Happily the parishioners applied themselves with patriotic zeal to the restoration, and within two years the fine timber roof of the nave was completed. The date 1592, E.R. 34, is inscribed on the rafter above the chancel arch, while that of the chancel roof Ann. Dom. 1622, Anno Regni Jacobi xviii., appears on the beam immediately over the altar. The Pilgrims' Way winds on through Charing past the noble church tower and the ancient palace wall, with its thick clusters of ivy and trailing wreaths of travellers' joy, through the lovely woods of Pett Place, the home of Honywoods and Sayers for some hundreds of years. The track crosses the long avenue of stately limes which leads up to its gates, and through the meeting boughs we see the red gables and tall chimneys of the old Tudor house. In the fourteenth century the owners of Pett had a chapel of their own, served by a priest whose name appears in the Lambeth Register and other records as holding the living of Pette-juxta-Charing; and Geoffery de Newcourt, who owned this manor, together with the adjoining one of Newcourt, paid the king an aid on his lands of Pett, when the Black Prince was knighted. A pleasant part of the track this is dear to botanists for the wealth of ferns, flowers, and rare orchises which grow along the shady path; pleasant alike in May, when cowslips and violets grow thick in the grass and the nightingales are in full song, and in June, when the ripe red fruit of the wild strawberries peep out from under the moss and the hawthorns are in bloom, but perhaps best of all in autumn, when the beeches are crimson and the maples in the hedges are one fire of gold. For the next three miles, the way lies through the lower part of the great woods of Long Beech, which stretch all over these hills, and which from very early times belonged to the see of Canterbury. It brings us out at Westwell, close to another extremely interesting church, dating from the middle of the thirteenth century, and almost entirely of one period. The graceful steeple, nave, chancel, and aisles, are all Early English, but the most striking feature is the high open colonnade which forms the rood-screen. The effect of the chancel, with its side arcade, its groined roof, and beautiful lancet window filled with richly-coloured old glass, seen through these three lofty arches, is very imposing. There is another curious fragment of stained glass, bearing the arms of Queen Anne of Bohemia and of Edward the Confessor and his wife, in the north aisle, and the chancel contains six stone walls and a stone seat with a pointed arch, which were formerly used by the monks and prior of Christ Church, Canterbury. For the manor of Westwell, like so many others in this neighbourhood, belonged to the see of Canterbury before the Conquest, and at the division of property effected by Lanfranc was retained by the Priory. Its revenues were allotted to the supply of the monks' refectory, _ad cibum eorum_, just as the tithes of Lenham were used to provide meals for St. Augustine's Abbey. [Illustration: OLD YEWS AND OAK IN EASTWELL PARK.] Half a mile above Westwell Church the Pilgrims' Way reaches the gates of Eastwell. Here the track disappears for a time, but old maps show the line which it took across the southern slopes of the park, which extends for many miles, and is famous for the wild beauty of its scenery. The hills we have followed so long run through the upper part of the park, and magnificent are the views of the sea and Sussex downs which meet us in these forest glades, where stately avenues of beech and oak and chestnut throw long shadows over the grass, and antlered deer start up from the bracken at our feet. But the lower slopes are pleasant too, with the venerable yews and thorns and hornbeams dotted over the hill-side, and the heights above clad with a wealth of mingled foliage which is reflected in the bright waters of the still, clear lake. The old ivy-grown church stands close to the water's edge, and contains some fine tombs of the Earls of Winchelsea, and of their ancestors, the Finches. But the traveller will look with more interest on the sepulchral arch which is said to cover the ashes of the last of the Plantagenets. The burial registers indeed record that Richard Plantagenet, the illegitimate son of Richard III., died at Eastwell on the 22nd of December, 1550, and a well, which goes by the name of Plantagenet's Well, marks the site of the cottage where he lived in confinement after the defeat of his father on Bosworth Field. Eastwell House, for some years the residence of H.R.H. the Duke of Edinburgh, was originally built by Sir Thomas Moyle, Speaker of the House of Commons in the reign of Henry VIII., but has been completely altered and modernised since it passed into the Winchelsea family. Leaving it on our left, we come out of the Park at Boughton Lees, a group of houses on a three-cornered green, and follow in the steps of the old track to Boughton Aluph church, a large cruciform building with a spacious north aisle and massive central tower, standing in a very lonely situation. Boughton, called Bocton or Boltune in former times, belonged to Earl Godwin and his son Harold, before the Conquest, after which it was given to Eustace, Earl of Boulogne, and formed part of Juliana de Leybourne's vast inheritance. It took the name of Aluph from a Norman knight, Aluphus de Bocton, who held the manor in the reign of King John, and became thus distinguished from the other parishes of Boughton in the neighbourhood. From the church a grassy lane, shaded by trees, ascends the hill to Challock on the borders of Eastwell Park, and is probably the old track of the Pilgrims' Way which passed between these woods and the park of Godmersham. This was formerly the property of Jane Austen's brother, who took the name of Knight on succeeding to the estate, but it has now passed into the hands of another family. Until the Dissolution the manor and church of Godmersham belonged to Christ Church, and here, in mediæval days, the priors of the convent had a fine manor-house, where they frequently resided during the summer months. The hall was pulled down in 1810, and nothing of the old house is now left except a gable and doorway, adorned with a figure of a Prior wearing his mitre and holding his crozier in his hand, probably intended for Henry de Estria, the Prior who rebuilt the manor-house in 1290. The church of Godmersham is remarkable for its early tower and curious semicircular apse with small Norman lights, which are evidently remains of an older building, and in the churchyard are some very ancient yews, one of which is said to have been planted before the Conquest. Under the shadow of these venerable trees there sleeps a remarkable woman, Mary Sybilla Holland, whose father was at one time Vicar of Godmersham, and afterwards moved to Harbledown, a larger parish near Canterbury, a few miles further along the Pilgrims' Way. Both Mrs. Holland and her distinguished brother, the lamented Sir Alfred Lyall, retained a lifelong affection for this corner of East Kent. When Lyall was far away in India, ruling over millions of British subjects, in the north-west provinces, his verses tell us how passionately he yearned for his old Kentish home. "Ah! that hamlet in Saxon Kent, Shall I find it when I come home? With toil and travelling well-nigh spent, Tired with life in jungle and tent, Eastward never again to roam. Pleasantest corner the world can show In a vale which slopes to the English sea-- Where strawberries wild in the woodland grow, And the cherry-tree branches are bending low, No such fruit in the South countree." Sir Alfred died on the 10th of April, 1911, at Lord Tennyson's house at Farringford, in the Isle of Wight, and was buried in the churchyard of St. Michael's, Harbledown. Now brother and sister are both sleeping under the grassy sod of the Kentish land which they loved so well, "where the nightingales sing heart-piercing notes in the silence of the early summer night." "Shelter for me and for you, my friend, There let us settle when both are old, And whenever I come to my journey's end, There you shall see me laid, and blend Just one tear with the falling mould." [Illustration: THE PLACE, WROTHAM.] [Illustration: CHILHAM.] CHAPTER XII CHILHAM TO HARBLEDOWN The Pilgrims' Way skirted the wooded slopes of Godmersham Park for about a mile, and then entered Chilham Park. The park is now closed, but the old track lay right across the park, and in front of Chilham Castle. The position of this fortress, overlooking the valley of the Stour, has made it memorable in English history. Chilham has been in turn a Roman camp, a Saxon castle, and a Norman keep, and has played an eventful part in some of the fiercest struggles of those days. According to a generally received tradition recorded by Camden, Chilham was the scene of the battle on the river in Cæsar's second expedition; and the British barrow near the Stour, popularly known as Julaber's Grave, was believed to be the tomb of the Roman tribune, Julius Laberius, although, as a matter of fact, it contains no sepulchral remains. In the second century Chilham is said to have been the home of that traditional personage, the Christian King Lucius, and in Saxon days of the chief Cilla. The castle was strongly fortified to resist the invasion of the Danes, by whom it was repeatedly attacked. After the Norman Conquest it belonged to Fulbert de Dover, whose last descendant, Isabel, Countess of Atholl, died here in 1292, and is buried in the under-croft at Canterbury. Then it passed into the hands of the great Lord Badlesmere, of Leeds, who on one occasion gave Queen Isabel, the wife of Edward II., a splendid reception here, and afterwards astonished the peaceful citizens and monks of Canterbury by appearing at their gates, followed by nineteen armed knights, each with a drawn sword in his hand, to pay his devotions at the shrine of St. Thomas. As late as the sixteenth century Leland describes Chilham Castle as beautiful for pleasure, commodious for use, and strong for defence; but soon after he wrote these words, the greater part of the old house was pulled down by its owner, Sir Thomas Cheney, Warden of the Cinque Ports under Edward VI., to complete his new mansion in the Isle of Sheppey. The Norman keep, an octagonal fortress three stories high, is the only part of the mediæval structure that now remains, and can still be seen in the gardens of the new house built in 1616 by Sir Dudley Digges, Master of the Rolls in the reign of James I. This fine Jacobean manor-house stands well on the rising ground above the river, and both the garden terrace and the top of the old keep afford beautiful views of the vale of Ashford and the downs beyond the Wye. Still more picturesque is the market-place of Chilham itself. On one side we have the red brick walls and white stone doorway of the castle, seen at the end of its short avenue of tall lime trees on the other the quaint red roofs and timbered houses of the charming old square, with the grey church tower surrounded by the brilliant green of sycamores and beeches. On a bright spring morning, when the leaves are young and the meadows along the river-side are golden with buttercups, there can be no prettier picture than this of the old market square of Cilla's home. From the heights of Chilham the Pilgrims' Way descends into the valley of the Stour, and after following the course of the river for a short time, climbs the opposite hill and strikes into Bigberry Wood. Here we come suddenly upon the most ancient earthwork along the whole line of the road, an entrenchment which Professor Boyd Dawkins, who explored it thoroughly some years ago, has ascribed to the prehistoric Iron Age. For most of us, perhaps, Bigberry Camp has a still greater interest as the fort which the Britons held against the assault of the Roman invaders, and which was stormed and carried by Cæsar's legions. The memory of that desperate fight, which sealed the fate of Britain and her conquest by the great Proconsul, still lingers in the popular mind, and the shepherd who follows his flock and the waggoner who drives his team along the road, still talk of the famous battle that was fought here two thousand years ago. After this the path crosses the valley and runs through the hop-gardens to join Watling Street--the road by which Chaucer's pilgrims came to Canterbury--at Harbledown. This is the little village on the edge of the forest of Blean, which has been immortalised by Chaucer's lines-- "Wist ye not where standeth a little toun Which that ycleped is Bob-up-and-down, Under the Blee in Canterbury way." [Illustration: ON THE VILLAGE GREEN, CHARTHAM] And Bob-up-and-down is to this day a true and characteristic description of the rolling ground by which we approach Harbledown. Here the Pilgrims' Road, along which we have journeyed over hill and dale, fails to rise again. We climb the last hill, and on the summit of the rising ground we find ourselves close to the lazar-house founded at Harbledown by Lanfranc in 1084. The wooden houses built by the Norman Archbishop for the reception of ten brothers and seven sisters have been replaced by a row of modern almshouses; but the chapel still preserves its old Norman doorway, and the round arches and pillars of an arcade to the north of the nave, which formed part of the hospital church dedicated by Lanfranc to St. Nicholas. The devout pilgrim to St. Thomas's shrine never failed to visit this ancient leper-house. Not only did the antiquity of the charitable foundation and its nearness to the road attract him, but in the common hall of the hospital a precious relic was preserved in the shape of a crystal which had once adorned the leather of St. Thomas's shoe. Many were the royal personages and distinguished strangers who paused before these old walls and dropped their alms into the poor leper's outstretched hand. Here, we read in contemporary records, Henry II. came on his first memorable pilgrimage to the tomb of the martyred Archbishop, and Richard Coeur de Lion after his release from his long captivity. Edward I. stopped at Harbledown with his brave Queen, Eleanor of Castille, on their return from the Holy Land, and the Black Prince, accompanied by his royal captive, King John of France, and that monarch's young son Philip, also visited the leper-house. And when the French king visited Canterbury for the second time, on his return to his own kingdom, he did not forget to stop at Lanfranc's old lazar-house and leave ten gold crowns "pour les nonnains de Harbledoun." But it is a later and more sceptical traveller, Erasmus, who has left us the most vivid description of Harbledown and of the feelings which the sight of the relic aroused in the heart of his companion, Dean Colet. "Not far from Canterbury, at the left-hand side of the road," he writes, in the record of his pilgrimage, "there is a small almshouse for old people, one of whom ran out, seeming to hear the steps of the horses. He first sprinkled us with holy water, and then offered us the upper leather of a shoe bound in a brass rim, with a crystal set in its centre like a jewel. Gration (Dean Colet) rode on my left hand, nearer to the beggar man, and was duly sprinkled, bearing it with a tolerable amount of equanimity. But when the shoe was handed up, he asked the old man what he wanted. 'It is the shoe of St. Thomas,' was the answer. Upon this he fired up, and turning to me, exclaimed indignantly, 'What! do these cattle mean we should kiss the shoes of every good man?'" Erasmus, sorry for the old man's feelings, dropped a small coin into his hand, which made him quite happy, and the two pilgrims rode on to London, discussing the question of the worship of relics as they went. To this day a maple bowl, bound with a brass rim, containing a piece of crystal, is preserved in the hospital at Harbledown, the self-same relic, it may be, which was shown to Erasmus and Colet, and which Lambarde, writing half a century later, describes as "faire set in copper and chrystall"; while an old wooden box, with a slit in the lid for money, and a chain attached to it, is said to be the one into which Erasmus dropped his coin. Behind the ivy-mantled tower of Lanfranc's chapel is a clear spring which was supposed to possess healing virtues, and is still believed by the country folks to be of great benefit to the eyes. This spring still goes by the name of the Black Prince's Well, from an old tradition that the warrior of Crecy and Poitiers drank of its waters when he visited the hospital at Harbledown in 1357. Many, we know, are the memorials of this popular hero at Canterbury. Only three days after he landed at Sandwich he came, accompanied by his royal captive, to return thanks at St. Thomas's shrine for his victories, and six years afterwards he founded and decorated the beautiful chantry in the Cathedral crypt, which still bears his name, on the occasion of his marriage with his cousin Joan, the Fair Maid of Kent. The old legend of the Black Prince's Well goes on to tell how, when he lay dying of the wasting disease which carried him off in the flower of his life, he thought of the wonder-working spring near Canterbury, and sent to Harbledown for a draught of its pure waters. But even that could not save him, and on the 29th of September, 1376, a stately funeral procession wound its way down the hill-side at Harbledown, bearing the Black Prince to the grave which he had chosen for himself in the Chapel of Our Lady of the Undercroft at Canterbury. At Harbledown the pilgrims caught their first sight of the Cathedral; here they fell on their knees when they saw the golden angel on the top of the central tower, and knew that the goal of their pilgrimage was almost reached. Here Chaucer's goodly company made their last halt, and for the moment the noise of singing and piping and jingling of bells gave place to a graver and more solemn mood as the motley crowd of pilgrims pressed around, to hear this time not a Canterbury tale, but a sermon. Deep was the impression which that first sight of Canterbury made upon Erasmus. The cold, critical scholar becomes eloquent as he describes the great church of St. Thomas rearing itself up into the sky with a majesty that strikes awe into every heart, and the clanging of bells which, thrilling through the air, salute the pilgrims from afar. To-day the great cross is gone from the Westgate, the shining archangel no longer blesses the kneeling pilgrim from the topmost steeple, but the same glorious vision of the great Cathedral rising with all its towers into the sky meets the eyes of the traveller who looks down on Canterbury from the hill of Harbledown. [Illustration: CANTERBURY CATHEDRAL FROM THE SOUTH-WEST] [Illustration: ST. NICHOLAS', HARBLEDOWN.] CHAPTER XIII HARBLEDOWN TO CANTERBURY From Harbledown it is all downhill to Canterbury, and a short mile brings us to the massive round tower of Simon of Sudbury's noble Westgate, the only one remaining of the seven fortified gateways which once guarded the ancient city. Many are the pilgrims who have entered Canterbury by this gate: kings and queens of all ages, foreign emperors and princes, armed knights and humble scholars, good Queen Philippa and Edward Plantagenet, Henry of Agincourt, Margaret of Anjou, Chaucer and Erasmus. Many, too, are the long processions which have wound down this hill-side: newly created archbishops followed by a brilliant train of bishops and courtiers on their way to be enthroned in the chair of St. Augustine; solemn funerals, attended with all the pomp and circumstance, the funeral plumes and sable trappings, with which men honour the mighty dead. Through the Westgate went forth that gay company of monks and friars, of merchants and citizens crowned with garlands of flowers, and making joyous minstrelsy, as they rode out to welcome Archbishop Winchelsea, who, once a poor student in the school at Canterbury, now came to be enthroned in state in the presence of King Edward I. and all his court. And this way, too, they bore him with much state and pomp, eighteen years later, from the manor-house at Otford, where he died, to sleep in his own Cathedral after all the labours and struggles, the storms and changes of his troublous reign. [Illustration: THE WEST GATE, CANTERBURY.] Since these mediæval days Canterbury has seen many changes. The splendours of which Camden and Leland wrote have passed away, the countless number of its churches has been reduced, and their magnificence no longer strikes the eye of the stranger. The lofty walls and their twenty-one watch-towers, which encircled the city in a complete ring when Chaucer's knight, after paying his devotion at the shrine of St. Thomas, went out to see their strength, and "pointed to his son both the perill and the doubt," are all gone, and the Conqueror's mighty castle is turned into a coal-pit. But the old city is still full of quaint corners and picturesque buildings, timbered houses with carved corbels and oriel windows, hostelries with overhanging eaves and fantastic sign-boards of wrought-iron work, hospitals whose charters date from Norman times, and whose records give us many a curious peep into the byways of mediæval life. As we draw near the Martyr's shrine, memories of St. Thomas crowd upon us. The hill outside the Westgate, now occupied by the Clergy Orphan School, is still called St. Thomas's Hill, and was formerly the site of a chapel founded by Becket himself. A little way up the High Street we reach a bridge over the Stour, which winds its way through the heart of the city, and a low pointed doorway on our right leads into St. Thomas's Hospital. This ancient Spittle of East Bridge was founded, as a fourteenth-century charter records, by the "glorious St. Thomas the Martyr, to receive poor wayfaring men." Archbishop Hubert Walter increased its endowments in the twelfth century, and Stratford repaired the walls in the fourteenth, and drew up statutes for its government. From that time it was especially devoted to the use of poor pilgrims, for whom twelve beds were provided, and whose wants were supplied at the rate of fourpence a day. During those days, when the enthusiasm for St. Thomas was at its height, alms and legacies were lavished upon Eastbridge Hospital, and Edward III. bequeathed money to support a chaplain, whose duty it was to say daily masses for the founders of the hospital. After the days of pilgrimages were over, this hospital was applied to various uses until Archbishop Whitgift recovered the property and drew up fresh statutes for its management. Ten poor brothers and sisters still enjoy the fruit of St. Thomas's benevolence, and dwell in the old house built on arches across the bed of the river. The low level of the floor, which has sunk far below that of the street, and the vaulted roof and time-worn pillars, bear witness to its great antiquity. There can be little doubt that the round arches of the Norman crypt belong to St. Thomas's original foundation, while the pointed windows of the chapel and Early English arches of the refectory form part of Archbishop Stratford's improvements. In this hall some portions of frescoes, representing on the one hand the Last Supper, on the other the Martyrdom of the Saint, the penance of Henry II. at his tomb, with the central figure of Christ in Glory, have been lately recovered from under the coat of whitewash which had concealed them for more than two centuries. Twice a year, we know, at the summer festival of the Translation of St. Thomas, on the 7th of July, and at the winter festival of the Martyrdom, on the 29th of December, Canterbury was crowded with pilgrims, and a notice was placed in the High Street ordering the due provision of beds and entertainment for strangers. The concourse was still greater on the jubilees of the Translation, when indulgences were showered freely on all who visited the shrine, and the festival lasted for a whole fortnight. At the jubilee of the year 1420, just after the victory of Agincourt, no less than a hundred thousand pilgrims are said to have been present. On such occasions every available corner was occupied; the inns, which were exceedingly numerous, the hospitals, and, above all, the religious houses, were thronged with strangers. The most favourite, the most renowned, of all the hostelries was the Chequers of the Hope, the inn where Chaucer's twenty-nine pilgrims took up their quarters. "At Chekers of the Hope that every man doth know." This ancient inn, which Prior Chillenden rebuilt about 1400, stood at the corner of High Street and Mercery Lane, the old Merceria, which was formerly lined with rows of booths and stalls for the sale of pilgrimage tokens, such as are to be found in the neighbourhood of all famous shrines. Both ampullas, small leaden bottles containing a drop of the martyr's blood, which flowed perennially from a well in the precincts, and Caput Thomæ, or brooches bearing the saint's mitred head, were eagerly sought after by all Canterbury pilgrims. So too were the small metal bells which are said to have given their name to the favourite Kentish flower, the Canterbury bell. And we read that the French king, John, stopped at the Mercery stalls to buy a knife for the Count of Auxerre. The position of the inn close to the great gate of Christ Church naturally attracted many visitors, and the spacious cellars with vaulted roofs, which once belonged to the inn, may still be seen, although the inner courtyard and the great chamber upstairs occupied by the pilgrims, and known as the Dormitory of Hundred Beds, were burnt down forty years ago. But the old street front, with its broad eaves overhanging the narrow lane leading up to the great gateway at the other end, still remains, and renders Mercery Lane the most picturesque and interesting corner of the Cathedral city. The religious houses were open to all comers, and while royal visitors were lodged in St. Augustine's Abbey, the convents of the Mendicant orders were largely frequented by the poorer classes. There was also the house of the Whitefriars or Augustinians in the eastern part of the town, close to St. George's Gate, and the hospital of St. John in the populous Northgate, "that faire and large house of stone," built and endowed by Lanfranc in the eleventh century, besides that of Eastbridge, which has been already mentioned, and many other smaller foundations. But it was in the great Priory of Christ Church that by far the largest number of pilgrims found hospitable welcome. A considerable part of the convent buildings was set aside for their reception. The Prior himself entertained distinguished strangers, and lodged them in the splendid suite of rooms overlooking the convent garden, known as the Omers or Homers--Les Ormeaux--from a neighbouring grove of elms. This range of buildings, including the banqueting-hall, generally known as "Meister Omers," was broken up into prebendal houses after the Dissolution, and supplied three separate residences for members of the new Chapter, which gives us some idea of the size of these lodgings. For ordinary strangers there was the Guest Hall, near the kitchen, on the west side of the Prior's Court, which was under the especial charge of a cellarer appointed to provide for the needs of the guests. Prior Chillenden, whom Leland describes as "the greatest builder of a Prior that ever was in Christ Church," repaired and enlarged this Strangers' Hall early in the fifteenth century, and added a new chamber for hospitality, which bore the name of Chillenden's Guest Chamber, and now forms part of the Bishop of Dover's house. Finally, without the convent precincts, close to the court gateway, where the beautiful Norman stairway leads up to the Great Hall, or Aula Nova, was the Almonry. Here the statutes of Archbishop Winchelsea--he who had known what it was to hunger and thirst in his boyhood, and who remained all through his greatness the friend of the poor--provided that poor pilgrims and beggars should be fed daily with the fragments of bread and meat, "which were many and great," left on the monks' tables, and brought here by the wooden pentise or covered passage leading from the kitchen. This Almonry became richly endowed by wealthy pilgrims in course of years, and early in the fourteenth century Prior Henry of Estria built a chapel close by, which was dedicated to St. Thomas the Martyr, and much frequented by pilgrims. The Almony was turned into a mint-yard at the Dissolution, and the chapel and priests' lodgings attached to it, now belong to the King's School. Another privilege freely conceded by the prior and monks of this great community to pilgrims of all ranks and nationality who might die at Canterbury, was that of burial within the precincts of Christ Church, close to the blessed martyr's shrine, and under the shadow of the Cathedral walls. [Illustration: MERCERY LANE, CANTERBURY.] CHAPTER XIV THE MARTYR'S SHRINE Erasmus has described the imposing effect of the great Cathedral church on the stranger who entered its doors for the first time, and saw the nave "in all its spacious majesty." The vision which broke upon the eyes of those pilgrims who, like himself and Dean Colet, visited Canterbury in the early years of the sixteenth century, may well have filled all hearts with wonder. For then the work was well-nigh perfected. The long roll of master-builders, from Prior Wibert and De Estria to Chillenden and Sellyng, had faithfully accomplished their task. Prior Goldstone, the last but one who reigned before the Dissolution, had just completed the central tower, the great labour of his predecessor Prior Sellyng's life, and was in the act of building the noble Perpendicular gateway which forms a fitting entrance to the precincts. And now the great church stood complete. Without, "a very goodly, strong, and beautiful structure": the traceries and mouldings of the windows, the stone canopies and sculptured images of the portal, all perfect; the glorious towers in their might; Bell Harry Steeple, as we see it to-day, matchless in its strength and beauty; and beside it, rivalling its grace and majesty, the ancient Norman tower, which bore the name of Ethelbert, crowned with the Arundel spire. Within, a richness and splendour to which our eyes are wholly unaccustomed: chapels and chantries lining the great nave, fresh from Prior Chillenden's work; altars glittering with lighted tapers and gold and silver ornaments; roof and walls bright with painting and gilding, or decked with silken tapestry hangings; carved images covered with pearls and gems; stained windows throwing their hues of ruby and sapphire across the floor, and lighting up the clouds of incense as they rose heavenward. All this, and much more, met the pilgrims' wondering eyes. No wonder they stood "half amazed," as the Supplementary Tale to Chaucer's Pilgrimage describes "the gardener and the miller and the other lewd sets," gazing up at the painted windows, and forgetting to move on with the crowd. [Illustration: THE MARTYRDOM, CANTERBURY CATHEDRAL.] Then the show began. First of all the pilgrims were led up a vaulted passage and "many steps" to the Transept of the Martyrdom, where the wooden altar, at the foot of which the saint fell, remained to show the actual place of the murder, and its guardian priest--the _Custos Martyrum_--displayed the rusty sword of Richard le Breton. Next, descending the flight of steps on the right, they were led into the dark crypt, where more priests received them, and presented the saint's skull, encased in silver, to be kissed, and other relics, including the famous girdle and hair-shirt. This _Caput Thomæ_ was one of the chief stations at which offerings were made, and the altar on which it lay, mentioned in the Black Prince's will as "the altar where the head is," marked the site of the original grave where the saint was buried by the frightened monks on the day after the murder. The tomb stood in the eastern chapel of Ernulf's crypt, under the beautiful Pointed arches afterwards raised by that great architect, William the Englishman, whom Gervase describes as "small in body, but in workmanship skilled and honest." Soon it acquired a miraculous virtue, and the fame of the cures and wonders wrought there rang throughout the world. It was the scene of Henry II.'s penance, and during the next fifty years it remained the central object of interest to the crowds of pilgrims who came from all parts of Christendom. Coeur de Lion, accompanied by William, King of Scotland, knelt here on his way to the Crusades, to implore the martyr's blessing on his arms. Many were the Crusaders from all parts of France and England who came thither on the same errand. King John and his wife Isabella, who were crowned at Canterbury Cathedral by Archbishop Hubert Walter, at Easter, 1201, offered their coronation canopies at this tomb and vast sums of money were yearly offered here until 1220, when the body of St. Thomas was translated, in the presence of the young King Henry III., to the new Shrine in Trinity Chapel, immediately above the tomb in the crypt. In that year the offerings at the tomb, at the Altar of the Sword's Point, and at the new Shrine, reached the enormous amount of £1,071, a sum equal to more than £20,000 of money at the present time. After this, the offerings at the original tomb in the crypt diminished in number and value, but the altar and relics of the _Caput Thomæ_ remained an object of deep reverence until the Reformation. From the dark vaults of the subterranean church the pilgrims were led up the steps to the north aisle of the choir. Here the great mass of relics, including St. George's arm and no less than four hundred skulls, jaws, teeth, hands, and other bones, were displayed in gold, silver, or ivory caskets, and pilgrims were allowed a glimpse of the magnificent vessels and ornaments stored up under the high altar. "All the gold of Midas and Croesus," exclaims Erasmus, "would have been nothing by the side of these treasures!" and he confesses that he sighed to think he kept no such relics at home, and had to beg the saint's pardon for this very unholy emotion. The golden candlesticks and silken vestments of the sacristy in St. Andrew's tower, and the saint's pallium, which no ordinary pilgrims might see, were also shown to Erasmus and Colet, who brought with them a letter of introduction from Archbishop Warham. After duly inspecting these precious objects, they mounted the long flight of steps behind the high altar leading into Trinity Chapel; a continual ascent, "church, as it were, piled upon church," which seems to have greatly heightened the impression produced upon the awe-struck pilgrims. Now at last they stood within the holiest of holies. There, before their eyes, was the goal of all their journeyings, the object of their deepest devotion, the Shrine which held the body of the blessed martyr. [Illustration: SITE OF THE SHRINE OF ST. THOMAS, CANTERBURY CATHEDRAL.] The Shrine itself, covered by a painted canopy of wood, rested on stone arches in the centre of the floor, exactly under the gilded crescent which is still to be seen in the Cathedral roof. On the right was the richly carved and canopied monument of Henry IV. and his Queen, Joan of Navarre, with its elaborate effigies of the royal pair wearing their crowns and robes of state; on the left the tomb of Edward the Black Prince. He had willed to sleep before the altar of Our Lady of the Under-croft, in the chapel adorned by his own gifts, but the people who had loved him so well would not allow their hero to remain buried out of sight in the dark crypt. So they brought him to rest by the great saint's Shrine, where all men could see his effigy of gilded bronze as he lay there, clad in armour, his sword by his side, his hands clasped in prayer, and read the pathetic lines which tell of his departed glories, and bid the passing stranger pray for his soul: "Pur Dieu, priez au Celestien Roy, Que mercy ait de l'âme de moy." His was the first tomb that was ever raised in the sacred precincts devoted to the martyr's Shrine, and to this day it remains there, unhurt by the hand of time or the more cruel violence of man. Up the worn stone steps which still bear the marks left by thousands of feet and knees, the pilgrims climbed, murmuring words of prayer or chanting the popular Latin hymns to St. Thomas: "Tu, per Thomæ sanguinem, Quem pro te impendit, Fac nos, Christe, scandere Quo Thomas ascendit." Here the Prior himself received them, and showed them first the corona or crown of Becket's head, preserved in a golden likeness of St. Thomas's face, ornamented with pearls and precious gems, which had been presented by Henry V. Then, at a given sign, the wooden canopy was drawn up by ropes, and the Shrine itself, embossed with gold and glittering with countless jewels that flashed and sparkled with light, was revealed to the eyes of the pilgrims. They all fell upon their knees and worshipped, while the Prior with his white wand pointed out the balass-rubies and diamonds, the sapphires and emeralds, which adorned the Shrine, and told the names of the royal persons by whom these gifts had been presented. There were rings and brooches and chains without end, golden and silver statues offered by kings and queens, the crown of Scotland brought back by Edward I. after his victory over John Baliol, and the _regale_ of France, that superb ruby presented at the tomb in the crypt by Louis VII., which shone like fire, and was as costly as a king's ransom. Full of awe and wonder the spectators gazed with admiring eyes on these treasures, which for beauty and splendour were beyond all they had ever dreamt, until the canopy slowly descended, and the Shrine was once more hidden from their sight. Then they went their way, some to visit the convent buildings, the noble chapter-house with its gabled roof and stained windows, and the glazed walk of the cloisters, glowing with bright colours and decorated with heraldic devices of benefactors to Christ Church painted on the bosses of the vaulting. Others made themselves fresh and gay, and went out to see the city, the Knight and his son to look at the walls, the Prioress and the Wife of Bath to walk in the herbary of the inn. But for Erasmus and his rather inconvenient companion there was still a sight in store, only reserved for very exalted personages, or such as had friends at court. Prior Goldstone, a gentle and well-bred man, not altogether ignorant, as Erasmus found, of the Scotian theology, himself took them back into the crypt, and lanterns were brought to illumine the dark vaults. By their light the Prior led the way into the church of Our Lady of the Undercroft, which was divided from the rest of the crypt by strong iron railings. Here the two friends saw what Erasmus might well call "a display of more than royal splendour." For here, surrounded by exquisitely carved stonework screens and a beautiful reredos with delicate traceries and mouldings, richly coloured and gilt, was the altar of Our Lady, adorned with precious ornaments and twinkling with hundreds of silver lamps. There in the central niche, under a crocketed and pinnacled canopy, stood the famous silver image of the Blessed Virgin herself. And there was the jewelled tabernacle and frontal, with its picture of the Assumption worked in gold, and the chalice and cruets in the form of angels, and the great silver candelabra with which the Black Prince had enriched his favourite shrine. There too were the costly gifts and jewels presented by his son, Richard II., the gold brooches offered yearly by Edward I., the white silk vestments, diapered with a vine pattern of blue, bequeathed by the Black Prince, and countless other rare and precious things, which filled Erasmus with envy and wonder. But then, as ill luck would have it, the Prior conducted his guests into the sacristy, where on bended knees he opened a black leathern chest, out of which he produced a parcel of ragged handkerchiefs with which St. Thomas used to wipe his face. This was too much for Dean Colet's patience, already sorely tried as it had been by what he had seen and heard. When the gentle Prior offered him one of the filthy rags as a present, he shrank back in evident disgust, and turned up his nose with an expression of contempt which filled Erasmus with shame and terror. Fortunately the Prior was a man of sense and courtesy, so he appeared to take no notice, and after giving his guests a cup of wine, politely bade them farewell. Before this Colet had alarmed his more timid friend by the bold way in which he had dared to question the priest who guarded the gilded head. He had even gone so far as to remark aloud that the saint who was so charitable in his lifetime, would surely be better pleased if some trifling part of these riches were spent in relieving the poor and destitute. Upon which the monk had glared at him with Gorgon eyes, and, Erasmus felt sure, would have turned them out of the church forthwith, had it not been for Archbishop Warham's letter. But in these words of the honest Dean we see a foreboding of the new and critical spirit that was fast undermining the old beliefs. Already the days of pilgrimages were numbered, and the glories of St. Thomas were on the wane. A few more years and the monks who guarded his treasures were rudely disturbed. The glorious Shrine was stripped of its priceless gems. The wrought gold and precious jewels were borne away in two enormous chests, such as six or seven men could barely lift. The wonderful ruby which flashed fire in the darkness was set in a ring and worn by King Harry himself on his thumb. Finally, to complete the sacrilege, the relics of the Saint were publicly burnt and his ashes scattered to the winds. Only the broken pavement and the marks of the pilgrims' knees in the stone floor were left to show future generations this spot, hallowed by the prayers and the worship of past ages. INDEX Abbotsworthy, 34 Abbott, E., "St. Thomas of Canterbury," 11 _note_ Abinger, 90; discovery of Roman remains at, 99 Addington, cromlechs at, 146 Æthelred II., 153 Agincourt, battle of, 198 Albury, 18, 82; yew hedge, 84; church, 83; Downs, 80; view from, 80; Park, 80, 87 Alexander III., Pope, 14 Alfred, King, 21, 72; founds the Abbey of Hyde, 28 Alice Holt forest, 50 Allen, Mr. Grant, 5 Alresford, 35, 38; New, cloth trade at, 39; result of the Civil Wars, 40; Old, 38 Alton, 28, 50 Anderida, forest of, 5 Apulderfelde, Thomas de, effigy of, 164 Aragon, Katherine of, portrait of, 131 Arle, ford of the, 38 Arundel, Thomas Howard, Earl of, 83; collector of the Arundel marbles, 83; portrait of, 83 Ash, 54 Ashburton, Lord, his famous Grange, 37 Ashford, 127; vale of, 184 Athelstan, 112, 134, 153, 169 Atholl, Isabel, Countess of, 183 Austen, Cassandra, 48 Austen, Jane, 46; her cottage at Chawton, 48; novels, 48; mode of life, 48; letters, 49 Avington Park, 36 Aylesford, 144; Common, 146 Badlesmere, Lord, of Leeds, 183 Baldwin, Archbishop, 172 Baliol, John, 212 Becket, St. Thomas, Archbishop of Canterbury, his murder, 7-9; championship for the rights of the Church, 9; journey to Canterbury, 9; miracles and cures wrought by, 10-12, 206; canonisation, 14; removal of his body, 15, 206; shrine, 16, 208-212; fame, 16; his house at Otford, 129; legends, 131; relics, 205, 207 Beggars' Corner, 58 Belloc, Hilaire, "The Old Road," vii Bentley Station, 52 Betchworth Park, 98 Bigberry Camp, 185; wood, 185 Birinus, church of, 22 Birling, 142; Place, 138 Bishop Sutton, 43 Black Prince, at Harbledown, 188; memorials of, 190; death, 191; tomb, 210 Black Prince's Well, 190 Blackdown, 80 Blagge, Mistress, portrait of, 92 Blean, forest of, 186 Bletchingley, discovery of Roman remains at, 100 Blois, Henry of, 24, 52 Bocton, Aluphus de, 178 Bohemia, Queen Anne of, the arms of, 175 Boleyn, Anne, portrait of, 67 Boniface, Archbishop, 143 Boscawen, Mrs., her birthplace, 132 Botley Hill, 118 Botolph, St., church of, 122; monuments, 122 Boughton Aluph church, 178 Boughton, Bocton or Boltune, 178 Boughton Lees, 178 Boughton Malherbe, 154 Boulogne, Eustace, Count of, 178 Box Hill, 94, 98 Boxley, the Cistercian Abbey of, 146; relics, 147 Boxley, 151; church, 152 Braboeuf Manor, 69 Brabourne, Lord, 49 Brent, Amy, 172 Brighton Downs, 107 Browne, Sir Richard, portrait of, 92 Brydges, George, 36 Buckingham, George Villiers, Duke of, 37 Buckland, 99 Bunker's Farm, 142 Bunyan, John, 101 Burford, 96 Burham church, 145 Calehill, 168 Calva, Ruald de, 77 Camden, W., 104, 195 Canterbury, routes taken by pilgrims, 3-6, 20, 28; number of, 16-18, 193, 198; characteristics, 195; the Chequers of the Hope Inn, 198; religious houses, 200; Priory of Christ Church, 200; the Omers or Homers, 200; Guest Hall, 201; the Almonry, 201 Canterbury Cathedral, the murder of Becket in, 9; "the choir of Conrad" destroyed by fire, 14; rebuilt, 14; number of pilgrims, 16-18, 193, 198; master-builders, 203; completion, 204; Transept of the Martyrdom, 205; relics, 205, 207; miracles and cures, 206; number of crusaders, 206; amount of offerings, 207; the Shrine, 208-212; the Church of Our Lady of the Undercroft, 213 Challock, 178 Chanctonbury Ring, 76, 107 Chantrey, Sir F. L., his effigy of Lady Frederica Stanhope, 124 Chantry Woods, 75 Chantry Ford, 87 Charing, 18; height of, 138; chapel, 170; church, 168, 171-173; traditions, 169; relic in, 171; destroyed by fire, 173; rebuilt, 173; fair at, 170; Hill, 168; manor, the residence of Archbishops, 170 Charles I., King, 53; Prayer Book used by, 94 Charles II., King, 36 Charterhouse 80 Chatham, Lord, his visits to Chevening, 122 Chaucer, G., lines from, 17, 186; his pilgrims, 61, 191 Chawton, 46 Cheney, Sir John, 158 Cheney, Sir Thomas, 184 Chequers of the Hope Inn, 198 Cheriton battle, 41 Chevening church, 122; monuments in, 122; manor, 121; Park, 121; village, 122 Chilham Castle, 182-184; manor-house, 184; Park, 182 Chillenden Prior, 198, 201 Chilworth, 78; powder-mills, 78-80 Ciderhouse Cottage, 75; Lane, 75 Clere, St., mansion, 132 Cobbett, Richard, 54 Cobbett, William, his "Rural Rides," 5, 35, 76, 78, 106, 109, 152; his birthplace, 54; at Albury, 84; Godstone, 114 Cold-harbour Green, 118 Colet, Dean, at Harbledown, 188-190; his visit to Canterbury Cathedral, 208; in the Church of Our Lady of the Undercroft, 213-215; treatment of the relics, 214 Colley Farm, 99; discovery of Roman remains at, 99 Compton, 58, 63, 69; church, 63 Copley, Sir Roger, 109 Corby Castle, 30 Courtenay, Archbishop, 143 Crooksbury, heights of, 54 St. Cross, Hospital of, 24 Crowborough Beacon, 107 Culpeper, Elizabeth, Lady, monument to, 158 Culpeper, John, Lord, the tapestries and altar-cloth worked by his daughters, 156; monument to, 158 Culpeper, Sir Thomas, 159 Cuxton ford, 141 Dacre, Lord, 121. _See_ Lennard Danefield, 129 Darent valley, 126 Dartford, 126 Dawkins, Prof. Boyd, 185 Day, Bishop, letter from, 68 Deane, Archbishop, 130 Deepdene Park, 98 Denbies Park, 97 Denmark, Anne of, 66; portrait of, 66 Deptford, 3 Detling, 152; height of, 138 Digges, Sir Dudley, 184 Dios, Mr., 173 Dorking, 95, 97 Dover, 3 Dover, Fulbert de, 183 Drummond, Mr., 83 Dungeness, 168 Dürer, Albert, 112 East Grinstead, 107 Eastbridge Hospital, 196 Eastwell, 176; church, 177; House, 177; Park, 126 Edinburgh, H.R.H. the Duke of, his residence Eastwell House, 177 Edward I., King, 26, 130, 142, 212; at Harbledown, 188 Edward II., King, 50; his visit to Boxley Abbey, 148 Edward III., King, 196 Edward IV., King, 173 Edward VI., King, 105; portrait of, 67 Edward, the Black Prince, at Harbledown, 188; memorials of, 190; death, 191; tomb, 210 Effingham, Lady Howard of, 105 Egbert, King, 33 Egerton Church, 168 Eleanor of Castille, Queen, 188 Elizabeth, Queen, 53; her visits to Loseley, 66; to Leeds Castle, 154 Elliston-Erwood, Mr., "The Pilgrims' Road," vi Erasmus, at Harbledown, 188-190; his impressions of Canterbury Cathedral, 192, 203; on the relics, 207; in the Church of Our Lady of the Undercroft, 213-215 Estria, Prior Henry of, 179, 202 Ethelbald, King of Wessex, 52 Ethelred the Unready, 113 Ethelwold, Bishop, 22 Evelyn, John, 78, 84; his home at Wotton, 90; portrait, 92 Evershed's Rough, 90 Ewhurst Mill, 80 Fairlawn House, 136 Fairlight hill, 168 Farnham, 52; Castle, 52 Farrer, Sir Thomas, 100 Farringford, 180 Farthing copse, 77 Fitz Urse, Reginald, 9 Froyle Park, 52 Gatton church, 111; House, 111; park, 108, 112; town hall, 110 George I., King, 121 Gethin, Dame Grace, inscription on her monument, 159 Gethin, Sir Richard, 159 Giffard, Lady, 56 St. Giles' Hill, fair at, 31 Godmersham, 50; church, 179; manor, 179; park, 178, 182 Godstone, 114; The White Hart or Clayton Arms, 114 Godwin, Earl, 168, 178 Goldstone, Prior, 203, 213 Gomshall station, 94 Gravesend, 138 Greenway Court, 157 Greenwich, 3 Gresham, Sir John, 119 Gresham, Sir Marmaduke, 119 Gresham, Sir Thomas, 119; founder of the Royal Exchange, 119; portrait, 119 Grey, Richard de, founds a Carmelite Priory, 145 Grose, F., "Antiquities of England and Wales," 77 _note_ Grove Court, 157 Guildford, 3, 51, 57, 72; fair at, 58 Gurdon, Adam de, 45, 51 Hackhurst Downs, 94 Halfpenny Lane, 77 Halling, Lower, 142; Upper, 142 Hampshire, 20 Harbledown, 179, 186; leper-house, 186; relic in, 187; royal visitors, 198; first sight of Canterbury Cathedral from, 191 Harrietsham, 160; church, monuments in, 161 Hastings, 168; Battle of, 161 Headbourne Worthy, 31; derivation of the name, 33; church, 33 _Helix pomatia_, 18 Hengist, proclaimed the first king of Kent, 146 Henry I., King, 29, 41 Henry II., King, his penance at Becket's tomb, 4, 14, 206; visit to the leper-house at Harbledown, 188 Henry III., King, 16, 24, 52, 57, 206 Henry IV., King, monument of, 208 Henry V., King, 211 Henry VI., King, 109, 161 Henry VII., King, 158; his visit to Charing, 171 Henry VIII., King, 109, 129, 130; portrait of, 131; visit to Charing, 171 Herault, Isaac, 94 Hethe, Bishop Hamo de, 142 Hindhead, 72, 76, 80, 107 Hog's Back, 54, 57, 63, 76 Holbein, Hans, 66 Holland, Mary Sybilla, 179 Hollingbourne, 152, 153; height of, 138; history, 153; church, monuments in the, 158; manor-house, 154; traditions, 154 Holm Castle, 104. _See_ Reigate Holmbury, 90 Holmesdale, valley of, 104 Honywood, Anthony, 165 Honywood, Dame Mary, 165 Horn Hatch, 101 Horne, Robert, Bishop of Winchester, letter from, 68 Hutton, W. H., "Thomas Becket," 9 _note_ Hyde, Abbey of, 28; history, 29; ruins, 30; desecration of tombs, 30 Ightham House, 136 Isabel, Queen, her reception at Chilham, 183 Islip, Simon, 130, 134 Itchen Abbas, 35, 37 Itchen river, 28, 29, 39; valley, 35 Itchen Stoke, 37 James I., King, 65; his visit to Loseley, 66; portrait, 66 James, Capt. E. Renouard, "Notes on the Pilgrims' Way in West Surrey," 101 _note_ John, King, 38, 73, 178; legend of, 82; coronation, 206 John, King of France, 188 Johnson, Mrs. Hester, 56 Jones, Sir Inigo, 121, 132 Josse, St., shrine of, 29 Julaber's grave, 183 Katherine's, St., Chapel, 69, 71; Hill, fair at, 59 Kemsing, 132; church and well, 132 Ken, Morris, 50 Kent, Aldric, king of, 129 Kent, John, brass to, 33 Kent, Pilgrims' Way through, 126 Kingsworthy, 33 Kitchin, Dean, on the fair at St. Giles' Hill, 32, 40 Kits Coty House, 145 Knight, Sir Richard, his monument in Chawton Church, 46 Knockholt down, height of, 138 Laberius, Julius, 183 Lambarde, W., 190; at Otford, 132 Lanfranc, Archbishop, 153, 169, 176; founds a lazar-house at Harbledown, 186 Langton, Stephen, Archbishop, 16 Leeds Castle, 154, 157 Leith Hill, 107 Leland, J., 170, 184, 195, 201 Len river, 161 Lenham, 161; church, 162-165; tithe barns, 165 Lennard, John, his monument, 122 Lennard, Richard, Lord Dacre, 121 Leveson, Sir John, quarterings of, 143 Leveson-Gower, Mr., 100, 119 Leyborne, Juliana de, 161, 178 Limnerslease, 69 Limpsfield Lodge Farm, 117 Littleton Cross, shrine of, 69 Long Beech Woods, 175 Loseley manor, 64; royal visitors, 66; portraits, 67; royal warrants, 67; letters, 68 Louis VII., King of France, 212 Louis VIII., King of France, 72, 105 Lucy, Bishop Godfrey, 25; rebuilds the town of Alresford, 38 Lyall, Sir Alfred, 180; his verses, 180; death, 180 Maidstone, 143 Marden Park, 116 Martha's, St., Hill, 80; chapel, 70, 76; view from, 76 Martyr's Hill, 76 Martyrsworthy, 34 Massilia, 4 Medway river, 140, 142; valley, 137, 138 Mercia, Cenulph, King of, 169 Mercia, Offa, King of, 129, 169 Meredith, G., "Diana of the Crossways," 91 _note_ Merstham, 108, 112; church, 113 Miller, Sir Hubert, 52 Milton, John, his line on the River Mole, 95 Mole river, 95, 99; valley, 94 Monks' Hatch, 69 Monks' Walk, Winchester, 31, 33 Monson, Lord, 109, 111 Moor Park, 55 More, Antonio, 119 More, Sir Christopher, 64 More, Sir William, 64 Morley, Bishop, 53 Morne Hill, 25 Morton, Cardinal, his buildings at Charing, 170 Moyle, Sir Thomas, Speaker of the House of Commons, 177 Mytens, D., his portraits, 66 Newark Hospital, 143; Priory, 77 Newcourt, Geoffery de, 174 Newcourt manor, 174 Newlands Corner, 80, 82 Nore, the, 138 Nore Hill, 46 Norfolk, Duke of, 53 North Downs, 107, 118 Nowell, Alexander, Dean of St. Paul's, letter from, 68 Nuns' Walk, Winchester, 31 Odo of Bayeux, 161 Otford, 126; manor-house, 129; battles at, 129; the Bull Inn, 131; legends, 131 Oxted, 117 Paddlesworth or Paulsford, 138 Palmer, Mr., his treatise on "Three Surrey Churches," vi Palmers Wood, 19, 116 Paternoster Lane, 19, 98 St. Paul's Cathedral, 76 Peckham, John, the Franciscan Archbishop, 170 Penenden Heath, 150; memorable assembly held at, 150 Pett Place, 174 Pette-juxta-Charing, 174 Pilgrims to Canterbury, routes taken by, 3-6, 20, 28; number of, 12, 16-18, 193, 198; traces of, 18, 58; characteristics, 60 Pilgrims' Chapel, 98 Pilgrims' Ferry, 19, 74 Pilgrims' House, 138 Pilgrims' Lodge, 19, 120 Pilgrims' Place, 43 Plantagenet, Richard, his death at Eastwell, 177 Plantagenet's Well, 177 Pray Meadows, 98 Puttenham, 58; fair at, 59; Heath, 63 Quarry Hangers, 114 Quarry Hills, 101, 168 Ranmore Common, 98 Redhill, 96 Reigate, 99, 103; chapels, 104; hill, 107; park, 106 Richard Coeur de Lion, his return from the Holy Land, 171; at Harbledown, 188; Canterbury, 206 Richard III., King, 177 Ripley, 77 Robbers' or Roamers Moor, 58 Robertson, T. C., "Materials for the History of Archbishop Becket," 12 _note_ Rochester, 3, 141 Romney Marsh, 168 Rood, the miraculous, or winking image, 148 Ropley, 43 Rotherfield Park, 43 Rumbold, St., the image of, 147 Rupibus, Peter de, 45 Rutupine, Port, 4 Salisbury, John of, Bishop of Chartres, 12 Saltwood Castle, 9 Sandwich Haven, 3, 4, 73 Sandy Lane, 69 Scott, Sir Walter, on the death of Jane Austen, 50 Seale, 58; church, 59 Selborne, 44 Sellyng, Prior William, 154, 203 Sesto, Cesare da, 111 Sevenoaks, 107 Shalford, 74; fair at, 59, 74; park, 75 Shere, 88; church, 87 Shoelands, manor-house of, 58 Shooters' Hill, 138 Shrewsbury, Francis, Earl of, 37 Shrewsbury, Lady, 36 Shrewsbury, Roger de Montgomery, Earl of, 64 Silchester, 28 Silent Pool, 82; legend of, 82 Sittingbourne, 3 Snails, or _Helix pomatia_, 18 Snodland, limestone works, 137, 140 Snowden-Ward, Mr. H., "The Canterbury Pilgrimages," vi Somers, Earl, 106 Somerset, Lady Henry, 106 South Downs, 76 South Leith Hill, 76 Southampton, 3, 20, 35 Spenser, Edmund, his lines on the Mole, 95 Stane Street, 97 Stanhope, Charles, Earl, 122 Stanhope, General, 121 Stanhope, Lady Frederica, effigy of, 124 Stanhope, Lady Hester, 122 Stanhope, James, Earl, monument to, 124 Stanley, Dean, 5; extract from his account of the Canterbury pilgrimage, 6; on the characteristics of pilgrims, 60 Stede, Sir William, monument to, 161 Stede Hill, 160 Stour river, 162, 196; valley, 182, 185 Strangers' Hall, Winchester, 26 Stratford, Archbishop, 196, 197; at Charing, 170 Sudbury, Simon of, 193 Surrenden Dering, 168 Sussex Downs, 168 Swift, J., 56 Swithun, St., Bishop of Winchester, 3; his shrine, 21; removal of his bones, 22; miracles wrought, 22; number of pilgrims to his shrine, 25 Tatsfield church, 120 Temple, Sir William, 56 Thames river, 126; valley, 76, 138 Thomas', St., Hill, 195; Hospital, 196; Well, 117 Thurnham, 152 Tichborne, Isabella, 41 Tichborne, Sir Roger, 41 Tichborne Park, 41; legend of the Dole, 41-43 Tillingbourne stream, 87 Titsey Park, 117; discovery of Roman remains at, 100; Place, 117 Trottescliffe (Trosley), 138 Tunbridge Wells, 107 Tupper, Martin, 82 Tyting's Farm, 77 Vandyck, A., portrait by, 83 Vane, Sir Harry, 136 Vigo Inn, 138 Vinci, Leonardo da, iii Walkelin, Bishop, his church, 25 Walter, Archbishop Hubert, 196, 206 Wanborough, 59; church, 60 War Camp or Cardinal's Cap, 114 Warham, Archbishop, 149, 171, 208 Warrenne, William of, 104 Watling Street, 141, 186 Watts, George Frederic, 69 Wauncey, Richard de, 69 Waverley Abbey, 56, 59 Waynflete, Bishop William of, 45, 78 Wen, the, 5 Wessex, 21 Westerham, 121 Westhumble Lane, 98 Weston Wood, 80 Westwell, 175; church, 175; manor, 176 Wey, river, 51, 57, 72, 75 White, Gilbert, his house at Selborne, 44 White Hill Downs, 114 Whiteway End, 57 Whitgift, Archbishop, 196 Whorne Place, 142 Wibert, Prior, 203 Wickens, manor-house, 172 Wilberforce, Samuel, Bishop of Winchester, place of his death, 90 William III., King, 56, 106 William, King of Scotland, at Canterbury, 206 Winchelsea, Archbishop, 130, 164; his enthronement, 194; death, 194; statutes, 201 Winchester, 3, 20; the shrine of St. Swithun, 21; number of churches and chapels, 22; buildings, 24; number of pilgrims, 25; Nuns' Walk, 31; St. Giles' Hill, fair at, 31 Winders' Hill, 116 Windsor Castle, 76 Wolsey, Cardinal, 149 Wolvesey, castle of, 24, 29 Wotton, 90 Wotton, Sir Henry, 154 Wren, Christopher, 36 Wriothesley, Thomas, his treatment of the Abbey of Hyde, 29 Wrotham, 132; church, 135; hill, 135; manor-house, 134; palace, 136 Wulfstan, on the removal of St. Swithun's bones, 22 Wykeham, William of, 24, 25, 45 Wye, the, 184 Yaldham, manor of, 136 Yew trees, 6, 82, 84, 94, 99, 108, 126 PRINTED BY HAZELL, WATSON AND VINEY, LD., LONDON AND AYLESBURY, ENGLAND. FOOTNOTES: [1] W. H. Hutton, "Thomas Becket," p. 249. [2] E. Abbott, "St. Thomas of Canterbury," i. 223. [3] T. C. Robertson, "Materials for the History of Archbishop Becket," ii. 47, iv. 145. [4] _Op. cit._ p. 322. [5] "Anonymus Lambethiensis. Materials," ii. 140. [6] "Thomas Saga," ii. 202. [7] Hyde Bourne. [8] Grose, "Antiquities of England and Wales," v. 110. [9] Meredith's novel, "Diana of the Crossways," takes its name from this farm. [10] Captain E. Renouard James, whose "Notes on the Pilgrims' Way in West Surrey" will be found to supply much valuable local information. (London, Edward Stanford, 1871.) * * * * * Typographical errors corrected by the etext transcriber: ten gold growns=> ten gold crowns {pg 188} Alresford, 35, 38; New, cloth frade at, 39;=> Alresford, 35, 38; New, cloth trade at, 39; {pg 217} 


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c1: Zola, Émile
c2: The Three Cities Trilogy: Lourdes, Volume 1
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c9: 8511.txt
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  And the sufferers who listened to these marvellous stories with increasing feverishness were like little children who, after hearing one fine fairy tale, ask for another, and another, and yet another. Moreover, the ailing ones were constantly drinking milk, and asking for biscuits, like little children.

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  bernadette; carriage; case; child; day; days; doctor; eyes; face; faith; father; girl; hand; hope; hyacinthe; jonquiere; lady; left; life; lourdes; madame; man; marie; moment; mother; order; pierre; priest; sister; story; suffering; thought; time; train; virgin; water; years

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   and David Widger [widger@cecomet.net] THE THREE CITIES LOURDES BY EMILE ZOLA Volume 1. TRANSLATED BY ERNEST A. VIZETELLY PREFACE BEFORE perusing this work, it is as well that the reader should understand M. Zola's aim in writing it, and his views--as distinct from those of his characters--upon Lourdes, its Grotto, and its cures. A short time before the book appeared M. Zola was interviewed upon the subject by his friend and biographer, Mr. Robert H. Sherard, to whom he spoke as follows: "'Lourdes' came to be written by mere accident. In 1891 I happened to be travelling for my pleasure, with my wife, in the Basque country and by the Pyrenees, and being in the neighbourhood of Lourdes, included it in my tour. I spent fifteen days there, and was greatly struck by what I saw, and it then occurred to me that there was material here for just the sort of novel that I like to write--a novel in which great masses of men can be shown in motion--/un grand mouvement de foule/--a novel the subject of which stirred up my philosophical ideas. "It was too late then to study the question, for I had visited Lourdes late in September, and so had missed seeing the best pilgrimage, which takes place in August, under the direction of the Peres de la Misericorde, of the Rue de l'Assomption in Paris--the National Pilgrimage, as it is called. These Fathers are very active, enterprising men, and have made a great success of this annual national pilgrimage. Under their direction thirty thousand pilgrims are transported to Lourdes, including over a thousand sick persons. "So in the following year I went in August, and saw a national pilgrimage, and followed it during the three days which it lasts, in addition to the two days given to travelling. After its departure, I stayed on ten or twelve days, working up the subject in every detail. My book is the story of such a national pilgrimage, and is, accordingly, the story of five days. It is divided into five parts, each of which parts is limited to one day. "There are from ninety to one hundred characters in the story: sick persons, pilgrims, priests, nuns, hospitallers, nurses, and peasants; and the book shows Lourdes under every aspect. There are the piscinas, the processions, the Grotto, the churches at night, the people in the streets. It is, in one word, Lourdes in its entirety. In this canvas is worked out a very delicate central intrigue, as in 'Dr. Pascal,' and around this are many little stories or subsidiary plots. There is the story of the sick person who gets well, of the sick person who is not cured, and so on. The philosophical idea which pervades the whole book is the idea of human suffering, the exhibition of the desperate and despairing sufferers who, abandoned by science and by man, address themselves to a higher Power in the hope of relief; as where parents have a dearly loved daughter dying of consumption, who has been given up, and for whom nothing remains but death. A sudden hope, however, breaks in upon them: 'supposing that after all there should be a Power greater than that of man, higher than that of science.' They will haste to try this last chance of safety. It is the instinctive hankering after the lie which creates human credulity. "I will admit that I came across some instances of real cure. Many cases of nervous disorders have undoubtedly been cured, and there have also been other cures which may, perhaps be attributed to errors of diagnosis on the part of doctors who attended the patients so cured. Often a patient is described by his doctor as suffering from consumption. He goes to Lourdes, and is cured. However, the probability is that the doctor made a mistake. In my own case I was at one time suffering from a violent pain in my chest, which presented all the symptoms of /angina pectoris/, a mortal malady. It was nothing of the sort. Indigestion, doubtless, and, as such, curable. Remember that most of the sick persons who go to Lourdes come from the country, and that the country doctors are not usually men of either great skill or great experience. But all doctors mistake symptoms. Put three doctors together to discuss a case, and in nine cases out of ten they will disagree in their diagnosis. Look at the quantities of tumours, swellings, and sores, which cannot be properly classified. These cures are based on the ignorance of the medical profession. The sick pretend, believe, that they suffer from such and such a desperate malady, whereas it is from some other malady that they are suffering. And so the legend forms itself. And, of course, there must be cures out of so large a number of cases. Nature often cures without medical aid. Certainly, many of the workings of Nature are wonderful, but they are not supernatural. The Lourdes miracles can neither be proved nor denied. The miracle is based on human ignorance. And so the doctor who lives at Lourdes, and who is commissioned to register the cures and to tabulate the miracles, has a very careless time of it. A person comes, and gets cured. He has but to get three doctors together to examine the case. They will disagree as to what was the disease from which the patient suffered, and the only explanation left which will be acceptable to the public, with its hankering after the lie, is that a miracle has been vouchsafed. "I interviewed a number of people at Lourdes, and could not find one who would declare that he had witnessed a miracle. All the cases which I describe in my book are real cases, in which I have only changed the names of the persons concerned. In none of these instances was I able to discover any real proof for or against the miraculous nature of the cure. Thus, in the case of Clementine Trouve, who figures in my story as Sophie--the patient who, after suffering for a long time from a horrid open sore on her foot, was suddenly cured, according to current report, by bathing her foot in the piscina, where the bandages fell off, and her foot was entirely restored to a healthy condition--I investigated that case thoroughly. I was told that there were three or four ladies living in Lourdes who could guarantee the facts as stated by little Clementine. I looked up those ladies. The first said No, she could not vouch for anything. She had seen nothing. I had better consult somebody else. The next answered in the same way, and nowhere was I able to find any corroboration of the girl's story. Yet the little girl did not look like a liar, and I believe that she was fully convinced of the miraculous nature of her cure. It is the facts themselves which lie. "Lourdes, the Grotto, the cures, the miracles, are, indeed, the creation of that need of the Lie, that necessity for credulity, which is a characteristic of human nature. At first, when little Bernadette came with her strange story of what she had witnessed, everybody was against her. The Prefect of the Department, the Bishop, the clergy, objected to her story. But Lourdes grew up in spite of all opposition, just as the Christian religion did, because suffering humanity in its despair must cling to something, must have some hope; and, on the other hand, because humanity thirsts after illusions. In a word, it is the story of the foundation of all religions." To the foregoing account of "Lourdes" as supplied by its author, it may be added that the present translation, first made from early proofs of the French original whilst the latter was being completed, has for the purposes of this new American edition been carefully and extensively revised by Mr. E. A. Vizetelly,--M. Zola's representative for all English-speaking countries. "Lourdes" forms the first volume of the "Trilogy of the Three Cities," the second being "Rome," and the third "Paris." LOURDES THE FIRST DAY I PILGRIMS AND PATIENTS THE pilgrims and patients, closely packed on the hard seats of a third-class carriage, were just finishing the "Ave maris Stella," which they had begun to chant on leaving the terminus of the Orleans line, when Marie, slightly raised on her couch of misery and restless with feverish impatience, caught sight of the Paris fortifications through the window of the moving train. "Ah, the fortifications!" she exclaimed, in a tone which was joyous despite her suffering. "Here we are, out of Paris; we are off at last!" Her delight drew a smile from her father, M. de Guersaint, who sat in front of her, whilst Abbe Pierre Froment, who was looking at her with fraternal affection, was so carried away by his compassionate anxiety as to say aloud: "And now we are in for it till to-morrow morning. We shall only reach Lourdes at three-forty. We have more than two-and-twenty hours' journey before us." It was half-past five, the sun had risen, radiant in the pure sky of a delightful morning. It was a Friday, the 19th of August. On the horizon, however, some small, heavy clouds already presaged a terrible day of stormy heat. And the oblique sunrays were enfilading the compartments of the railway carriage, filling them with dancing, golden dust. "Yes, two-and-twenty hours," murmured Marie, relapsing into a state of anguish. "/Mon Dieu/! what a long time we must still wait!" Then her father helped her to lie down again in the narrow box, a kind of wooden gutter, in which she had been living for seven years past. Making an exception in her favour, the railway officials had consented to take as luggage the two pairs of wheels which could be removed from the box, or fitted to it whenever it became necessary to transport her from place to place. Packed between the sides of this movable coffin, she occupied the room of three passengers on the carriage seat; and for a moment she lay there with eyes closed. Although she was three-and-twenty; her ashen, emaciated face was still delicately infantile, charming despite everything, in the midst of her marvellous fair hair, the hair of a queen, which illness had respected. Clad with the utmost simplicity in a gown of thin woollen stuff, she wore, hanging from her neck, the card bearing her name and number, which entitled her to /hospitalisation/, or free treatment. She herself had insisted on making the journey in this humble fashion, not wishing to be a source of expense to her relatives, who little by little had fallen into very straitened circumstances. And thus it was that she found herself in a third-class carriage of the "white train," the train which carried the greatest sufferers, the most woeful of the fourteen trains going to Lourdes that day, the one in which, in addition to five hundred healthy pilgrims, nearly three hundred unfortunate wretches, weak to the point of exhaustion, racked by suffering, were heaped together, and borne at express speed from one to the other end of France. Sorry that he had saddened her, Pierre continued to gaze at her with the air of a compassionate elder brother. He had just completed his thirtieth year, and was pale and slight, with a broad forehead. After busying himself with all the arrangements for the journey, he had been desirous of accompanying her, and, having obtained admission among the Hospitallers of Our Lady of Salvation as an auxiliary member, wore on his cassock the red, orange-tipped cross of a bearer. M. de Guersaint on his side had simply pinned the little scarlet cross of the pilgrimage on his grey cloth jacket. The idea of travelling appeared to delight him; although he was over fifty he still looked young, and, with his eyes ever wandering over the landscape, he seemed unable to keep his head still--a bird-like head it was, with an expression of good nature and absent-mindedness. However, in spite of the violent shaking of the train, which constantly drew sighs from Marie, Sister Hyacinthe had risen to her feet in the adjoining compartment. She noticed that the sun's rays were streaming in the girl's face. "Pull down the blind, Monsieur l'Abbe," she said to Pierre. "Come, come, we must install ourselves properly, and set our little household in order." Clad in the black robe of a Sister of the Assumption, enlivened by a white coif, a white wimple, and a large white apron, Sister Hyacinthe smiled, the picture of courageous activity. Her youth bloomed upon her small, fresh lips, and in the depths of her beautiful blue eyes, whose expression was ever gentle. She was not pretty, perhaps, still she was charming, slender, and tall, the bib of her apron covering her flat chest like that of a young man; one of good heart, displaying a snowy complexion, and overflowing with health, gaiety, and innocence. "But this sun is already roasting us," said she; "pray pull down your blind as well, madame." Seated in the corner, near the Sister, was Madame de Jonquiere, who had kept her little bag on her lap. She slowly pulled down the blind. Dark, and well built, she was still nice-looking, although she had a daughter, Raymonde, who was four-and-twenty, and whom for motives of propriety she had placed in the charge of two lady-hospitallers, Madame Desagneaux and Madame Volmar, in a first-class carriage. For her part, directress as she was of a ward of the Hospital of Our Lady of Dolours at Lourdes, she did not quit her patients; and outside, swinging against the door of her compartment, was the regulation placard bearing under her own name those of the two Sisters of the Assumption who accompanied her. The widow of a ruined man, she lived with her daughter on the scanty income of four or five thousand francs a year, at the rear of a courtyard in the Rue Vanneau. But her charity was inexhaustible, and she gave all her time to the work of the Hospitality of Our Lady of Salvation, an institution whose red cross she wore on her gown of carmelite poplin, and whose aims she furthered with the most active zeal. Of a somewhat proud disposition, fond of being flattered and loved, she took great delight in this annual journey, from which both her heart and her passion derived contentment. "You are right, Sister," she said, "we will organise matters. I really don't know why I am encumbering myself with this bag." And thereupon she placed it under the seat, near her. "Wait a moment," resumed Sister Hyacinthe; "you have the water-can between your legs--it is in your way." "No, no, it isn't, I assure you. Let it be. It must always be somewhere." Then they both set their house in order as they expressed it, so that for a day and a night they might live with their patients as comfortably as possible. The worry was that they had not been able to take Marie into their compartment, as she wished to have Pierre and her father near her; however neighbourly intercourse was easy enough over the low partition. Moreover the whole carriage, with its five compartments of ten seats each, formed but one moving chamber, a common room as it were which the eye took in at a glance from end to end. Between its wooden walls, bare and yellow, under its white-painted panelled roof, it showed like a hospital ward, with all the disorder and promiscuous jumbling together of an improvised ambulance. Basins, brooms, and sponges lay about, half-hidden by the seats. Then, as the train only carried such luggage as the pilgrims could take with them, there were valises, deal boxes, bonnet boxes, and bags, a wretched pile of poor worn-out things mended with bits of string, heaped up a little bit everywhere; and overhead the litter began again, what with articles of clothing, parcels, and baskets hanging from brass pegs and swinging to and fro without a pause. Amidst all this frippery the more afflicted patients, stretched on their narrow mattresses, which took up the room of several passengers, were shaken, carried along by the rumbling gyrations of the wheels; whilst those who were able to remain seated, leaned against the partitions, their faces pale, their heads resting upon pillows. According to the regulations there should have been one lady-hospitaller to each compartment. However, at the other end of the carriage there was but a second Sister of the Assumption, Sister Claire des Anges. Some of the pilgrims who were in good health were already getting up, eating and drinking. One compartment was entirely occupied by women, ten pilgrims closely pressed together, young ones and old ones, all sadly, pitifully ugly. And as nobody dared to open the windows on account of the consumptives in the carriage, the heat was soon felt and an unbearable odour arose, set free as it were by the jolting of the train as it went its way at express speed. They had said their chaplets at Juvisy; and six o'clock was striking, and they were rushing like a hurricane past the station of Bretigny, when Sister Hyacinthe stood up. It was she who directed the pious exercises, which most of the pilgrims followed from small, blue-covered books. "The Angelus, my children," said she with a pleasant smile, a maternal air which her great youth rendered very charming and sweet. Then the "Aves" again followed one another, and were drawing to an end when Pierre and Marie began to feel interested in two women who occupied the other corner seats of their compartment. One of them, she who sat at Marie's feet, was a blonde of slender build and /bourgeoise/ appearance, some thirty and odd years of age, and faded before she had grown old. She shrank back, scarcely occupying any room, wearing a dark dress, and showing colourless hair, and a long grief-stricken face which expressed unlimited self-abandonment, infinite sadness. The woman in front of her, she who sat on the same seat as Pierre, was of the same age, but belonged to the working classes. She wore a black cap and displayed a face ravaged by wretchedness and anxiety, whilst on her lap she held a little girl of seven, who was so pale, so wasted by illness, that she scarcely seemed four. With her nose contracted, her eyelids lowered and showing blue in her waxen face, the child was unable to speak, unable to give utterance to more than a low plaint, a gentle moan, which rent the heart of her mother, leaning over her, each time that she heard it. "Would she eat a few grapes?" timidly asked the lady, who had hitherto preserved silence. "I have some in my basket." "Thank you, madame," replied the woman, "she only takes milk, and sometimes not even that willingly. I took care to bring a bottleful with me." Then, giving way to the desire which possesses the wretched to confide their woes to others, she began to relate her story. Her name was Vincent, and her husband, a gilder by trade, had been carried off by consumption. Left alone with her little Rose, who was the passion of her heart, she had worked by day and night at her calling as a dressmaker in order to bring the child up. But disease had come, and for fourteen months now she had had her in her arms like that, growing more and more woeful and wasted until reduced almost to nothingness. She, the mother, who never went to mass, entered a church, impelled by despair to pray for her daughter's cure; and there she had heard a voice which had told her to take the little one to Lourdes, where the Blessed Virgin would have pity on her. Acquainted with nobody, not knowing even how the pilgrimages were organised, she had had but one idea--to work, save up the money necessary for the journey, take a ticket, and start off with the thirty sous remaining to her, destitute of all supplies save a bottle of milk for the child, not having even thought of purchasing a crust of bread for herself. "What is the poor little thing suffering from?" resumed the lady. "Oh, it must be consumption of the bowels, madame! But the doctors have names they give it. At first she only had slight pains in the stomach. Then her stomach began to swell and she suffered, oh, so dreadfully! it made one cry to see her. Her stomach has gone down now, only she's worn out; she has got so thin that she has no legs left her, and she's wasting away with continual sweating." Then, as Rose, raising her eyelids, began to moan, her mother leant over her, distracted and turning pale. "What is the matter, my jewel, my treasure?" she asked. "Are you thirsty?" But the little girl was already closing her dim eyes of a hazy sky-blue hue, and did not even answer, but relapsed into her torpor, quite white in the white frock she wore--a last coquetry on the part of her mother, who had gone to this useless expense in the hope that the Virgin would be more compassionate and gentle to a little sufferer who was well dressed, so immaculately white. There was an interval of silence, and then Madame Vincent inquired: "And you, madame, it's for yourself no doubt that you are going to Lourdes? One can see very well that you are ill." But the lady, with a frightened look, shrank woefully into her corner, murmuring: "No, no, I am not ill. Would to God that I were! I should suffer less." Her name was Madame Maze, and her heart was full of an incurable grief. After a love marriage to a big, gay fellow with ripe, red lips, she had found herself deserted at the end of a twelvemonth's honeymoon. Ever travelling, following the profession of a jeweller's bagman, her husband, who earned a deal of money, would disappear for six months at a stretch, deceive her from one frontier to the other of France, at times even carrying creatures about with him. And she worshipped him; she suffered so frightfully from it all that she had sought a remedy in religion, and had at last made up her mind to repair to Lourdes, in order to pray the Virgin to restore her husband to her and make him amend his ways. Although Madame Vincent did not understand the other's words, she realised that she was a prey to great mental affliction, and they continued looking at one another, the mother, whom the sight of her dying daughter was killing, and the abandoned wife, whom her passion cast into throes of death-like agony. However, Pierre, who, like Marie, had been listening to the conversation, now intervened. He was astonished that the dressmaker had not sought free treatment for her little patient. The Association of Our Lady of Salvation had been founded by the Augustine Fathers of the Assumption after the Franco-German war, with the object of contributing to the salvation of France and the defence of the Church by prayer in common and the practice of charity; and it was this association which had promoted the great pilgrimage movement, in particular initiating and unremittingly extending the national pilgrimage which every year, towards the close of August, set out for Lourdes. An elaborate organisation had been gradually perfected, donations of considerable amounts were collected in all parts of the world, sufferers were enrolled in every parish, and agreements were signed with the railway companies, to say nothing of the active help of the Little Sisters of the Assumption and the establishment of the Hospitality of Our Lady of Salvation, a widespread brotherhood of the benevolent, in which one beheld men and women, mostly belonging to society, who, under the orders of the pilgrimage managers, nursed the sick, helped to transport them, and watched over the observance of good discipline. A written request was needed for the sufferers to obtain hospitalisation, which dispensed them from making the smallest payment in respect either of their journey or their sojourn; they were fetched from their homes and conveyed back thither; and they simply had to provide a few provisions for the road. By far the greater number were recommended by priests or benevolent persons, who superintended the inquiries concerning them and obtained the needful papers, such as doctors' certificates and certificates of birth. And, these matters being settled, the sick ones had nothing further to trouble about, they became but so much suffering flesh, food for miracles, in the hands of the hospitallers of either sex. "But you need only have applied to your parish priest, madame," Pierre explained. "This poor child is deserving of all sympathy. She would have been immediately admitted." "I did not know it, monsieur l'Abbe." "Then how did you manage?" "Why, Monsieur l'Abbe, I went to take a ticket at a place which one of my neighbours, who reads the newspapers, told me about." She was referring to the tickets, at greatly reduced rates, which were issued to the pilgrims possessed of means. And Marie, listening to her, felt great pity for her, and also some shame; for she who was not entirely destitute of resources had succeeded in obtaining /hospitalisation/, thanks to Pierre, whereas that mother and her sorry child, after exhausting their scanty savings, remained without a copper. However, a more violent jolt of the carriage drew a cry of pain from the girl. "Oh, father," she said, "pray raise me a little! I can't stay on my back any longer." When M. de Guersaint had helped her into a sitting posture, she gave a deep sigh of relief. They were now at Etampes, after a run of an hour and a half from Paris, and what with the increased warmth of the sun, the dust, and the noise, weariness was becoming apparent already. Madame de Jonquiere had got up to speak a few words of kindly encouragement to Marie over the partition; and Sister Hyacinthe moreover again rose, and gaily clapped her hands that she might be heard and obeyed from one to the other end of the carriage. "Come, come!" said she, "we mustn't think of our little troubles. Let us pray and sing, and the Blessed Virgin will be with us." She herself then began the rosary according to the rite of Our Lady of Lourdes, and all the patients and pilgrims followed her. This was the first chaplet--the five joyful mysteries, the Annunciation, the Visitation, the Nativity, the Purification, and Jesus found in the Temple. Then they all began to chant the canticle: "Let us contemplate the heavenly Archangel!" Their voices were lost amid the loud rumbling of the wheels; you heard but the muffled surging of that human wave, stifling within the closed carriage which rolled on and on without a pause. Although M. de Guersaint was a worshipper, he could never follow a hymn to the end. He got up, sat down again, and finished by resting his elbow on the partition and conversing in an undertone with a patient who sat against this same partition in the next compartment. The patient in question was a thick-set man of fifty, with a good-natured face and a large head, completely bald. His name was Sabathier, and for fifteen years he had been stricken with ataxia. He only suffered pain by fits and starts, but he had quite lost the use of his legs, which his wife, who accompanied him, moved for him as though they had been dead legs, whenever they became too heavy, weighty like bars of lead. "Yes, monsieur," he said, "such as you see me, I was formerly fifth-class professor at the Lycee Charlemagne. At first I thought that it was mere sciatica, but afterwards I was seized with sharp, lightning-like pains, red-hot sword thrusts, you know, in the muscles. For nearly ten years the disease kept on mastering me more and more. I consulted all the doctors, tried every imaginable mineral spring, and now I suffer less, but I can no longer move from my seat. And then, after long living without a thought of religion, I was led back to God by the idea that I was too wretched, and that Our Lady of Lourdes could not do otherwise than take pity on me." Feeling interested, Pierre in his turn had leant over the partition and was listening. "Is it not so, Monsieur l'Abbe?" continued M. Sabathier. "Is not suffering the best awakener of souls? This is the seventh year that I am going to Lourdes without despairing of cure. This year the Blessed Virgin will cure me, I feel sure of it. Yes, I expect to be able to walk about again; I now live solely in that hope." M. Sabathier paused, he wished his wife to push his legs a little more to the left; and Pierre looked at him, astonished to find such obstinate faith in a man of intellect, in one of those university professors who, as a rule, are such Voltairians. How could the belief in miracles have germinated and taken root in this man's brain? As he himself said, great suffering alone explained this need of illusion, this blossoming of eternal and consolatory hope. "And my wife and I," resumed the ex-professor, "are dressed, you see, as poor folks, for I wished to go as a mere pauper this year, and applied for /hospitalisation/ in a spirit of humility in order that the Blessed Virgin might include me among the wretched, her children--only, as I did not wish to take the place of a real pauper, I gave fifty francs to the Hospitalite, and this, as you are aware, gives one the right to have a patient of one's own in the pilgrimage. I even know my patient. He was introduced to me at the railway station. He is suffering from tuberculosis, it appears, and seemed to me very low, very low." A fresh interval of silence ensued. "Well," said M. Sabathier at last, "may the Blessed Virgin save him also, she who can do everything. I shall be so happy; she will have loaded me with favours." Then the three men, isolating themselves from the others, went on conversing together, at first on medical subjects, and at last diverging into a discussion on romanesque architecture, /a propos/ of a steeple which they had perceived on a hillside, and which every pilgrim had saluted with a sign of the cross. Swayed once more by the habits of cultivated intellect, the young priest and his two companions forgot themselves together in the midst of their fellow-passengers, all those poor, suffering, simple-minded folk, whom wretchedness stupefied. Another hour went by, two more canticles had just been sung, and the stations of Toury and Les Aubrais had been left behind, when, at Beaugency, they at last ceased their chat, on hearing Sister Hyacinthe clap her hands and intonate in her fresh, sonorous voice: "/Parce, Domine, parce populo tuo/." And then the chant went on; all voices became mingled in that ever-surging wave of prayer which stilled pain, excited hope, and little by little penetrated the entire being, harassed by the haunting thought of the grace and cure which one and all were going to seek so far away. However, as Pierre sat down again, he saw that Marie was very pale, and had her eyes closed. By the painful contraction of her features he could tell that she was not asleep. "Are you in great suffering?" he asked. "Yes, yes, I suffer dreadfully. I shall never last to the end. It is this incessant jolting." She moaned, raised her eyelids, and, half-fainting, remained in a sitting posture, her eyes turned on the other sufferers. In the adjoining compartment, La Grivotte, hitherto stretched out, scarce breathing, like a corpse, had just raised herself up in front of M. Sabathier. She was a tall, slip-shod, singular-looking creature of over thirty, with a round, ravaged face, which her frizzy hair and flaming eyes rendered almost pretty. She had reached the third stage of phthisis. "Eh, mademoiselle," she said, addressing herself in a hoarse, indistinct voice to Marie, "how nice it would be if we could only doze off a little. But it can't be managed; all these wheels keep on whirling round and round in one's head." Then, although it fatigued her to speak, she obstinately went on talking, volunteering particulars about herself. She was a mattress-maker, and with one of her aunts had long gone from yard to yard at Bercy to comb and sew up mattresses. And, indeed, it was to the pestilential wool which she had combed in her youth that she ascribed her malady. For five years she had been making the round of the hospitals of Paris, and she spoke familiarly of all the great doctors. It was the Sisters of Charity, at the Lariboisiere hospital, who, finding that she had a passion for religious ceremonies, had completed her conversion, and convinced her that the Virgin awaited her at Lourdes to cure her. "I certainly need it," said she. "The doctors say that I have one lung done for, and that the other one is scarcely any better. There are great big holes you know. At first I only felt bad between the shoulders and spat up some froth. But then I got thin, and became a dreadful sight. And now I'm always in a sweat, and cough till I think I'm going to bring my heart up. And I can no longer spit. And I haven't the strength to stand, you see. I can't eat." A stifling sensation made her pause, and she became livid. "All the same I prefer being in my skin instead of in that of the Brother in the compartment behind you. He has the same complaint as I have, but he is in a worse state that I am." She was mistaken. In the farther compartment, beyond Marie, there was indeed a young missionary, Brother Isidore, who was lying on a mattress and could not be seen, since he was unable to raise even a finger. But he was not suffering from phthisis. He was dying of inflammation of the liver, contracted in Senegal. Very long and lank, he had a yellow face, with skin as dry and lifeless as parchment. The abscess which had formed in his liver had ended by breaking out externally, and amidst the continuous shivering of fever, vomiting, and delirium, suppuration was exhausting him. His eyes alone were still alive, eyes full of unextinguishable love, whose flame lighted up his expiring face, a peasant face such as painters have given to the crucified Christ, common, but rendered sublime at moments by its expression of faith and passion. He was a Breton, the last puny child of an over-numerous family, and had left his little share of land to his elder brothers. One of his sisters, Marthe, older than himself by a couple of years, accompanied him. She had been in service in Paris, an insignificant maid-of-all-work, but withal so devoted to her brother that she had left her situation to follow him, subsisting scantily on her petty savings. "I was lying on the platform," resumed La Grivotte, "when he was put in the carriage. There were four men carrying him--" But she was unable to speak any further, for just then an attack of coughing shook her and threw her back upon the seat. She was suffocating, and the red flush on her cheek-bones turned blue. Sister Hyacinthe, however, immediately raised her head and wiped her lips with a linen cloth, which became spotted with blood. At the same time Madame de Jonquiere gave her attention to a patient in front of her, who had just fainted. She was called Madame Vetu, and was the wife of a petty clockmaker of the Mouffetard district, who had not been able to shut up his shop in order to accompany her to Lourdes. And to make sure that she would be cared for she had sought and obtained /hospitalisation/. The fear of death was bringing her back to religion, although she had not set foot in church since her first communion. She knew that she was lost, that a cancer in the chest was eating into her; and she already had the haggard, orange-hued mark of the cancerous patient. Since the beginning of the journey she had not spoken a word, but, suffering terribly, had remained with her lips tightly closed. Then all at once, she had swooned away after an attack of vomiting. "It is unbearable!" murmured Madame de Jonquiere, who herself felt faint; "we must let in a little fresh air." Sister Hyacinthe was just then laying La Grivotte to rest on her pillows, "Certainly," said she, "we will open the window for a few moments. But not on this side, for I am afraid we might have a fresh fit of coughing. Open the window on your side, madame." The heat was still increasing, and the occupants of the carriage were stifling in that heavy evil-smelling atmosphere. The pure air which came in when the window was opened brought relief however. For a moment there were other duties to be attended to, a clearance and cleansing. The Sister emptied the basins out of the window, whilst the lady-hospitaller wiped the shaking floor with a sponge. Next, things had to be set in order; and then came a fresh anxiety, for the fourth patient, a slender girl whose face was entirely covered by a black fichu, and who had not yet moved, was saying that she felt hungry. With quiet devotion Madame de Jonquiere immediately tendered her services. "Don't you trouble, Sister," she said, "I will cut her bread into little bits for her." Marie, with the need she felt of diverting her mind from her own sufferings, had already begun to take an interest in that motionless sufferer whose countenance was so thickly veiled, for she not unnaturally suspected that it was a case of some distressing facial sore. She had merely been told that the patient was a servant, which was true, but it happened that the poor creature, a native of Picardy, named Elise Rouquet, had been obliged to leave her situation, and seek a home with a sister who ill-treated her, for no hospital would take her in. Extremely devout, she had for many months been possessed by an ardent desire to go to Lourdes. While Marie, with dread in her heart, waited for the fichu to be moved aside, Madame de Jonquiere, having cut some bread into small pieces, inquired maternally: "Are they small enough? Can you put them into your mouth?" Thereupon a hoarse voice growled confused words under the black fichu: "Yes, yes, madame." And at last the veil fell and Marie shuddered with horror. It was a case of lupus which had preyed upon the unhappy woman's nose and mouth. Ulceration had spread, and was hourly spreading--in short, all the hideous peculiarities of this terrible disease were in full process of development, almost obliterating the traces of what once were pleasing womanly lineaments. "Oh, look, Pierre!" Marie murmured, trembling. The priest in his turn shuddered as he beheld Elise Rouquet cautiously slipping the tiny pieces of bread into her poor shapeless mouth. Everyone in the carriage had turned pale at sight of the awful apparition. And the same thought ascended from all those hope-inflated souls. Ah! Blessed Virgin, Powerful Virgin, what a miracle indeed if such an ill were cured! "We must not think of ourselves, my children, if we wish to get well," resumed Sister Hyacinthe, who still retained her encouraging smile. And then she made them say the second chaplet, the five sorrowful mysteries: Jesus in the Garden of Olives, Jesus scourged, Jesus crowned with thorns, Jesus carrying the cross, and Jesus crucified. Afterwards came the canticle: "In thy help, Virgin, do I put my trust." They had just passed through Blois; for three long hours they had been rolling onward; and Marie, who had averted her eyes from Elise Rouquet, now turned them upon a man who occupied a corner seat in the compartment on her left, that in which Brother Isidore was lying. She had noticed this man several times already. Poorly clad in an old black frock-coat, he looked still young, although his sparse beard was already turning grey; and, short and emaciated, he seemed to experience great suffering, his fleshless, livid face being covered with sweat. However, he remained motionless, ensconced in his corner, speaking to nobody, but staring straight before him with dilated eyes. And all at once Marie noticed that his eyelids were falling, and that he was fainting away. She thereupon drew Sister's Hyacinthe's attention to him: "Look, Sister! One would think that that gentleman is dangerously ill." "Which one, my dear child?" "That one, over there, with his head thrown back." General excitement followed, all the healthy pilgrims rose up to look, and it occurred to Madame de Jonquiere to call to Marthe, Brother Isidore's sister, and tell her to tap the man's hands. "Question him," she added; "ask what ails him." Marthe drew near, shook the man, and questioned him. But instead of an answer only a rattle came from his throat, and his eyes remained closed. Then a frightened voice was heard saying, "I think he is going to die." The dread increased, words flew about, advice was tendered from one to the other end of the carriage. Nobody knew the man. He had certainly not obtained /hospitalisation/, for no white card was hanging from his neck. Somebody related, however, that he had seen him arrive, dragging himself along, but three minutes or so before the train started; and that he had remained quite motionless, scarce breathing, ever since he had flung himself with an air of intense weariness into that corner, where he was now apparently dying. His ticket was at last seen protruding from under the band of an old silk hat which was hung from a peg near him. "Ah, he is breathing again now!" Sister Hyacinthe suddenly exclaimed. "Ask him his name." However, on being again questioned by Marthe, the man merely gave vent to a low plaint, an exclamation scarcely articulated, "Oh, how I suffer!" And thenceforward that was the only answer that could be obtained from him. With reference to everything that they wished to know, who he was, whence he came, what his illness was, what could be done for him, he gave no information, but still and ever continued moaning, "Oh, how I suffer--how I suffer!" Sister Hyacinthe grew restless with impatience. Ah, if she had only been in the same compartment with him! And she resolved that she would change her seat at the first station they should stop at. Only there would be no stoppage for a long time. The position was becoming terrible, the more so as the man's head again fell back. "He is dying, he is dying!" repeated the frightened voice. What was to be done, /mon Dieu/? The Sister was aware that one of the Fathers of the Assumption, Father Massias, was in the train with the Holy Oils, ready to administer extreme unction to the dying; for every year some of the patients passed away during the journey. But she did not dare to have recourse to the alarm signal. Moreover, in the /cantine/ van where Sister Saint Francois officiated, there was a doctor with a little medicine chest. If the sufferer should survive until they reached Poitiers, where there would be half an hour's stoppage, all possible help might be given to him. But on the other hand he might suddenly expire. However, they ended by becoming somewhat calmer. The man, though still unconscious, began to breathe in a more regular manner, and seemed to fall asleep. "To think of it, to die before getting there," murmured Marie with a shudder, "to die in sight of the promised land!" And as her father sought to reassure her she added: "I am suffering--I am suffering dreadfully myself." "Have confidence," said Pierre; "the Blessed Virgin is watching over you." She could no longer remain seated, and it became necessary to replace her in a recumbent position in her narrow coffin. Her father and the priest had to take every precaution in doing so, for the slightest hurt drew a moan from her. And she lay there breathless, like one dead, her face contracted by suffering, and surrounded by her regal fair hair. They had now been rolling on, ever rolling on for nearly four hours. And if the carriage was so greatly shaken, with an unbearable spreading tendency, it was from its position at the rear part of the train. The coupling irons shrieked, the wheels growled furiously; and as it was necessary to leave the windows partially open, the dust came in, acrid and burning; but it was especially the heat which grew terrible, a devouring, stormy heat falling from a tawny sky which large hanging clouds had slowly covered. The hot carriages, those rolling boxes where the pilgrims ate and drank, where the sick lay in a vitiated atmosphere, amid dizzying moans, prayers, and hymns, became like so many furnaces. And Marie was not the only one whose condition had been aggravated; others also were suffering from the journey. Resting in the lap of her despairing mother, who gazed at her with large, tear-blurred eyes, little Rose had ceased to stir, and had grown so pale that Madame Maze had twice leant forward to feel her hands, fearful lest she should find them cold. At each moment also Madame Sabathier had to move her husband's legs, for their weight was so great, said he, that it seemed as if his hips were being torn from him. Brother Isidore too had just begun to cry out, emerging from his wonted torpor; and his sister had only been able to assuage his sufferings by raising him, and clasping him in her arms. La Grivotte seemed to be asleep, but a continuous hiccoughing shook her, and a tiny streamlet of blood dribbled from her mouth. Madame Vetu had again vomited, Elise Rouquet no longer thought of hiding the frightful sore open on her face. And from the man yonder, breathing hard, there still came a lugubrious rattle, as though he were at every moment on the point of expiring. In vain did Madame de Jonquiere and Sister Hyacinthe lavish their attentions on the patients, they could but slightly assuage so much suffering. At times it all seemed like an evil dream--that carriage of wretchedness and pain, hurried along at express speed, with a continuous shaking and jolting which made everything hanging from the pegs--the old clothes, the worn-out baskets mended with bits of string--swing to and fro incessantly. And in the compartment at the far end, the ten female pilgrims, some old, some young, and all pitifully ugly, sang on without a pause in cracked voices, shrill and dreary. Then Pierre began to think of the other carriages of the train, that white train which conveyed most, if not all, of the more seriously afflicted patients; these carriages were rolling along, all displaying similar scenes of suffering among the three hundred sick and five hundred healthy pilgrims crowded within them. And afterwards he thought of the other trains which were leaving Paris that day, the grey train and the blue train* which had preceded the white one, the green train, the yellow train, the pink train, the orange train which were following it. From hour to hour trains set out from one to the other end of France. And he thought, too, of those which that same morning had started from Orleans, Le Mans, Poitiers, Bordeaux, Marseilles, and Carcassonne. Coming from all parts, trains were rushing across that land of France at the same hour, all directing their course yonder towards the holy Grotto, bringing thirty thousand patients and pilgrims to the Virgin's feet. And he reflected that other days of the year witnessed a like rush of human beings, that not a week went by without Lourdes beholding the arrival of some pilgrimage; that it was not merely France which set out on the march, but all Europe, the whole world; that in certain years of great religious fervour there had been three hundred thousand, and even five hundred thousand, pilgrims and patients streaming to the spot. * Different-coloured tickets are issued for these trains; it is for this reason that they are called the white, blue, and grey trains, etc.--Trans. Pierre fancied that he could hear those flying trains, those trains from everywhere, all converging towards the same rocky cavity where the tapers were blazing. They all rumbled loudly amid the cries of pain and snatches of hymns wafted from their carriages. They were the rolling hospitals of disease at its last stage, of human suffering rushing to the hope of cure, furiously seeking consolation between attacks of increased severity, with the ever-present threat of death--death hastened, supervening under awful conditions, amidst the mob-like scramble. They rolled on, they rolled on again and again, they rolled on without a pause, carrying the wretchedness of the world on its way to the divine illusion, the health of the infirm, the consolation of the afflicted. And immense pity overflowed from Pierre's heart, human compassion for all the suffering and all the tears that consumed weak and naked men. He was sad unto death and ardent charity burnt within him, the unextinguishable flame as it were of his fraternal feelings towards all things and beings. When they left the station of Saint Pierre des Corps at half-past ten, Sister Hyacinthe gave the signal, and they recited the third chaplet, 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, the Crowning of the Most Blessed Virgin. And afterwards they sang the canticle of Bernadette, that long, long chant, composed of six times ten couplets, to which the ever recurring Angelic Salutation serves as a refrain--a prolonged lullaby slowly besetting one until it ends by penetrating one's entire being, transporting one into ecstatic sleep, in delicious expectancy of a miracle. II PIERRE AND MARIE THE green landscapes of Poitou were now defiling before them, and Abbe Pierre Froment, gazing out of the window, watched the trees fly away till, little by little, he ceased to distinguish them. A steeple appeared and then vanished, and all the pilgrims crossed themselves. They would not reach Poitiers until twelve-thirty-five, and the train was still rolling on amid the growing weariness of that oppressive, stormy day. Falling into a deep reverie, the young priest no longer heard the words of the canticle, which sounded in his ears merely like a slow, wavy lullaby. Forgetfulness of the present had come upon him, an awakening of the past filled his whole being. He was reascending the stream of memory, reascending it to its source. He again beheld the house at Neuilly, where he had been born and where he still lived, that home of peace and toil, with its garden planted with a few fine trees, and parted by a quickset hedge and palisade from the garden of the neighbouring house, which was similar to his own. He was again three, perhaps four, years old, and round a table, shaded by the big horse-chestnut tree he once more beheld his father, his mother, and his elder brother at /dejeuner/. To his father, Michel Froment, he could give no distinct lineaments; he pictured him but faintly, vaguely, renowned as an illustrious chemist, bearing the title of Member of the Institute, and leading a cloistered life in the laboratory which he had installed in that secluded, deserted suburb. However he could plainly see his first brother Guillaume, then fourteen years of age, whom some holiday had brought from college that morning, and then and even more vividly his mother, so gentle and so quiet, with eyes so full of active kindliness. Later on he learnt what anguish had racked that religious soul, that believing woman who, from esteem and gratitude, had resignedly accepted marriage with an unbeliever, her senior by fifteen years, to whom her relatives were indebted for great services. He, Pierre, the tardy offspring of this union, born when his father was already near his fiftieth year, had only known his mother as a respectful, conquered woman in the presence of her husband, whom she had learnt to love passionately, with the frightful torment of knowing, however, that he was doomed to perdition. And, all at once, another memory flashed upon the young priest, the terrible memory of the day when his father had died, killed in his laboratory by an accident, the explosion of a retort. He, Pierre, had then been five years old, and he remembered the slightest incidents--his mother's cry when she had found the shattered body among the remnants of the chemical appliances, then her terror, her sobs, her prayers at the idea that God had slain the unbeliever, damned him for evermore. Not daring to burn his books and papers, she had contented herself with locking up the laboratory, which henceforth nobody entered. And from that moment, haunted by a vision of hell, she had had but one idea, to possess herself of her second son, who was still so young, to give him a strictly religious training, and through him to ransom her husband--secure his forgiveness from God. Guillaume, her elder boy, had already ceased to belong to her, having grown up at college, where he had been won over by the ideas of the century; but she resolved that the other, the younger one, should not leave the house, but should have a priest as tutor; and her secret dream, her consuming hope, was that she might some day see him a priest himself, saying his first mass and solacing souls whom the thought of eternity tortured. Then between green, leafy boughs, flecked with sunlight, another figure rose vividly before Pierre's eyes. He suddenly beheld Marie de Guersaint as he had seen her one morning through a gap in the hedge dividing the two gardens. M. de Guersaint, who belonged to the petty Norman /noblesse/, was a combination of architect and inventor; and he was at that time busy with a scheme of model dwellings for the poor, to which churches and schools were to be attached; an affair of considerable magnitude, planned none too well, however, and in which, with his customary impetuosity, the lack of foresight of an imperfect artist, he was risking the three hundred thousand francs that he possessed. A similarity of religious faith had drawn Madame de Guersaint and Madame Froment together; but the former was altogether a superior woman, perspicuous and rigid, with an iron hand which alone prevented her household from gliding to a catastrophe; and she was bringing up her two daughters, Blanche and Marie, in principles of narrow piety, the elder one already being as grave as herself, whilst the younger, albeit very devout, was still fond of play, with an intensity of life within her which found vent in gay peals of sonorous laughter. From their early childhood Pierre and Marie played together, the hedge was ever being crossed, the two families constantly mingled. And on that clear sunshiny morning, when he pictured her parting the leafy branches she was already ten years old. He, who was sixteen, was to enter the seminary on the following Tuesday. Never had she seemed to him so pretty. Her hair, of a pure golden hue, was so long that when it was let down it sufficed to clothe her. Well did he remember her face as it had been, with round cheeks, blue eyes, red mouth, and skin of dazzling, snowy whiteness. She was indeed as gay and brilliant as the sun itself, a transplendency. Yet there were tears at the corners of her eyes, for she was aware of his coming departure. They sat down together at the far end of the garden, in the shadow cast by the hedge. Their hands mingled, and their hearts were very heavy. They had, however, never exchanged any vows amid their pastimes, for their innocence was absolute. But now, on the eve of separation, their mutual tenderness rose to their lips, and they spoke without knowing, swore that they would ever think of one another, and find one another again, some day, even as one meets in heaven to be very, very happy. Then, without understanding how it happened, they clasped each other tightly, to the point of suffocation, and kissed each other's face, weeping, the while, hot tears. And it was that delightful memory which Pierre had ever carried with him, which he felt alive within him still, after so many years, and after so many painful renunciations. Just then a more violent shock roused him from his reverie. He turned his eyes upon the carriage and vaguely espied the suffering beings it contained--Madame Maze motionless, overwhelmed with grief; little Rose gently moaning in her mother's lap; La Grivotte, whom a hoarse cough was choking. For a moment Sister Hyacinthe's gay face shone out amidst the whiteness of her coif and wimple, dominating all the others. The painful journey was continuing, with a ray of divine hope still and ever shining yonder. Then everything slowly vanished from Pierre's eyes as a fresh wave of memory brought the past back from afar; and nothing of the present remained save the lulling hymn, the indistinct voices of dreamland, emerging from the invisible. Henceforth he was at the seminary. The classrooms, the recreation ground with its trees, rose up clearly before him. But all at once he only beheld, as in a mirror, the youthful face which had then been his, and he contemplated it and scrutinised it, as though it had been the face of a stranger. Tall and slender, he had an elongated visage, with an unusually developed forehead, lofty and straight like a tower; whilst his jaws tapered, ending in a small refined chin. He seemed, in fact, to be all brains; his mouth, rather large, alone retained an expression of tenderness. Indeed, when his usually serious face relaxed, his mouth and eyes acquired an exceedingly soft expression, betokening an unsatisfied, hungry desire to love, devote oneself, and live. But immediately afterwards, the look of intellectual passion would come back again, that intellectuality which had ever consumed him with an anxiety to understand and know. And it was with surprise that he now recalled those years of seminary life. How was it that he had so long been able to accept the rude discipline of blind faith, of obedient belief in everything without the slightest examination? It had been required of him that he should absolutely surrender his reasoning faculties, and he had striven to do so, had succeeded indeed in stifling his torturing need of truth. Doubtless he had been softened, weakened by his mother's tears, had been possessed by the sole desire to afford her the great happiness she dreamt of. Yet now he remembered certain quiverings of revolt; he found in the depths of his mind the memory of nights which he had spent in weeping without knowing why, nights peopled with vague images, nights through which galloped the free, virile life of the world, when Marie's face incessantly returned to him, such as he had seen it one morning, dazzling and bathed in tears, while she embraced him with her whole soul. And that alone now remained; his years of religious study with their monotonous lessons, their ever similar exercises and ceremonies, had flown away into the same haze, into a vague half-light, full of mortal silence. Then, just as the train had passed though a station at full speed, with the sudden uproar of its rush there arose within him a succession of confused visions. He had noticed a large deserted enclosure, and fancied that he could see himself within it at twenty years of age. His reverie was wandering. An indisposition of rather long duration had, however, at one time interrupted his studies, and led to his being sent into the country. He had remained for a long time without seeing Marie; during his vacations spent at Neuilly he had twice failed to meet her, for she was almost always travelling. He knew that she was very ill, in consequence of a fall from a horse when she was thirteen, a critical moment in a girl's life; and her despairing mother, perplexed by the contradictory advice of medical men, was taking her each year to a different watering-place. Then he learnt the startling news of the sudden tragical death of that mother, who was so severe and yet so useful to her kin. She had been carried off in five days by inflammation of the lungs, which she had contracted one evening whilst she was out walking at La Bourboule, through having taken off her mantle to place it round the shoulders of Marie, who had been conveyed thither for treatment. It had been necessary that the father should at once start off to fetch his daughter, who was mad with grief, and the corpse of his wife, who had been so suddenly torn from him. And unhappily, after losing her, the affairs of the family went from bad to worse in the hands of this architect, who, without counting, flung his fortune into the yawning gulf of his unsuccessful enterprises. Marie no longer stirred from her couch; only Blanche remained to manage the household, and she had matters of her own to attend to, being busy with the last examinations which she had to pass, the diplomas which she was obstinately intent on securing, foreseeing as she did that she would someday have to earn her bread. All at once, from amidst this mass of confused, half-forgotten incidents, Pierre was conscious of the rise of a vivid vision. Ill-health, he remembered, had again compelled him to take a holiday. He had just completed his twenty-fourth year, he was greatly behindhand, having so far only secured the four minor orders; but on his return a sub-deaconship would be conferred on him, and an inviolable vow would bind him for evermore. And the Guersaints' little garden at Neuilly, whither he had formerly so often gone to play, again distinctly appeared before him. Marie's couch had been rolled under the tall trees at the far end of the garden near the hedge, they were alone together in the sad peacefulness of an autumnal afternoon, and he saw Marie, clad in deep mourning for her mother and reclining there with legs inert; whilst he, also clad in black, in a cassock already, sat near her on an iron garden chair. For five years she had been suffering. She was now eighteen, paler and thinner than formerly, but still adorable with her regal golden hair, which illness respected. He believed from what he had heard that she was destined to remain infirm, condemned never to become a woman, stricken even in her sex. The doctors, who failed to agree respecting her case, had abandoned her. Doubtless it was she who told him these things that dreary afternoon, whilst the yellow withered leaves rained upon them. However, he could not remember the words that they had spoken; her pale smile, her young face, still so charming though already dimmed by regretfulness for life, alone remained present with him. But he realised that she had evoked the far-off day of their parting, on that same spot, behind the hedge flecked with sunlight; and all that was already as though dead--their tears, their embrace, their promise to find one another some day with a certainty of happiness. For although they had found one another again, what availed it, since she was but a corpse, and he was about to bid farewell to the life of the world? As the doctors condemned her, as she would never be woman, nor wife, nor mother, he, on his side, might well renounce manhood, and annihilate himself, dedicate himself to God, to whom his mother gave him. And he still felt within him the soft bitterness of that last interview: Marie smiling painfully at memory of their childish play and prattle, and speaking to him of the happiness which he would assuredly find in the service of God; so penetrated indeed with emotion at this thought, that she had made him promise that he would let her hear him say his first mass. But the train was passing the station of Sainte-Maure, and just then a sudden uproar momentarily brought Pierre's attention back to the carriage and its occupants. He fancied that there had been some fresh seizure or swooning, but the suffering faces that he beheld were still the same, ever contracted by the same expression of anxious waiting for the divine succour which was so slow in coming. M. Sabathier was vainly striving to get his legs into a comfortable position, whilst Brother Isidore raised a feeble continuous moan like a dying child, and Madame Vetu, a prey to terrible agony, devoured by her disease, sat motionless, and kept her lips tightly closed, her face distorted, haggard, and almost black. The noise which Pierre had heard had been occasioned by Madame de Jonquiere, who whilst cleansing a basin had dropped the large zinc water-can. And, despite their torment, this had made the patients laugh, like the simple souls they were, rendered puerile by suffering. However, Sister Hyacinthe, who rightly called them her children, children whom she governed with a word, at once set them saying the chaplet again, pending the Angelus, which would only be said at Chatellerault, in accordance with the predetermined programme. And thereupon the "Aves" followed one after the other, spreading into a confused murmuring and mumbling amidst the rattling of the coupling irons and noisy growling of the wheels. Pierre had meantime relapsed into his reverie, and beheld himself as he had been at six-and-twenty, when ordained a priest. Tardy scruples had come to him a few days before his ordination, a semi-consciousness that he was binding himself without having clearly questioned his heart and mind. But he had avoided doing so, living in the dizzy bewilderment of his decision, fancying that he had lopped off all human ties and feelings with a voluntary hatchet-stroke. His flesh had surely died with his childhood's innocent romance, that white-skinned girl with golden hair, whom now he never beheld otherwise than stretched upon her couch of suffering, her flesh as lifeless as his own. And he had afterwards made the sacrifice of his mind, which he then fancied even an easier one, hoping as he did that determination would suffice to prevent him from thinking. Besides, it was too late, he could not recoil at the last moment, and if when he pronounced the last solemn vow he felt a secret terror, an indeterminate but immense regret agitating him, he forgot everything, saving a divine reward for his efforts on the day when he afforded his mother the great and long-expected joy of hearing him say his first mass. He could still see the poor woman in the little church of Neuilly, which she herself had selected, the church where the funeral service for his father had been celebrated; he saw her on that cold November morning, kneeling almost alone in the dark little chapel, her hands hiding her face as she continued weeping whilst he raised the Host. It was there that she had tasted her last happiness, for she led a sad and lonely life, no longer seeing her elder son, who had gone away, swayed by other ideas than her own, bent on breaking off all family intercourse since his brother intended to enter the Church. It was said that Guillaume, a chemist of great talent, like his father, but at the same time a Bohemian, addicted to revolutionary dreams, was living in a little house in the suburbs, where he devoted himself to the dangerous study of explosive substances; and folks added that he was living with a woman who had come no one knew whence. This it was which had severed the last tie between himself and his mother, all piety and propriety. For three years Pierre had not once seen Guillaume, whom in his childhood he had worshipped as a kind, merry, and fatherly big brother. But there came an awful pang to his heart--he once more beheld his mother lying dead. This again was a thunderbolt, an illness of scarce three days' duration, a sudden passing away, as in the case of Madame de Guersaint. One evening, after a wild hunt for the doctor, he had found her motionless and quite white. She had died during his absence; and his lips had ever retained the icy thrill of the last kiss that he had given her. Of everything else--the vigil, the preparations, the funeral--he remembered nothing. All that had become lost in the black night of his stupor and grief, grief so extreme that he had almost died of it--seized with shivering on his return from the cemetery, struck down by a fever which during three weeks had kept him delirious, hovering between life and death. His brother had come and nursed him and had then attended to pecuniary matters, dividing the little inheritance, leaving him the house and a modest income and taking his own share in money. And as soon as Guillaume had found him out of danger he had gone off again, once more vanishing into the unknown. But then through what a long convalescence he, Pierre, had passed, buried as it were in that deserted house. He had done nothing to detain Guillaume, for he realised that there was an abyss between them. At first the solitude had brought him suffering, but afterwards it had grown very pleasant, whether in the deep silence of the rooms which the rare noises of the street did not disturb, or under the screening, shady foliage of the little garden, where he could spend whole days without seeing a soul. His favourite place of refuge, however, was the old laboratory, his father's cabinet, which his mother for twenty years had kept carefully locked up, as though to immure within it all the incredulity and damnation of the past. And despite the gentleness, the respectful submissiveness which she had shown in former times, she would perhaps have some day ended by destroying all her husband's books and papers, had not death so suddenly surprised her. Pierre, however, had once more had the windows opened, the writing-table and the bookcase dusted; and, installed in the large leather arm-chair, he now spent delicious hours there, regenerated as it were by his illness, brought back to his youthful days again, deriving a wondrous intellectual delight from the perusal of the books which he came upon. The only person whom he remembered having received during those two months of slow recovery was Doctor Chassaigne, an old friend of his father, a medical man of real merit, who, with the one ambition of curing disease, modestly confined himself to the /role/ of the practitioner. It was in vain that the doctor had sought to save Madame Froment, but he flattered himself that he had extricated the young priest from grievous danger; and he came to see him from time to time, to chat with him and cheer him, talking with him of his father, the great chemist, of whom he recounted many a charming anecdote, many a particular, still glowing with the flame of ardent friendship. Little by little, amidst the weak languor of convalescence, the son had thus beheld an embodiment of charming simplicity, affection, and good nature rising up before him. It was his father such as he had really been, not the man of stern science whom he had pictured whilst listening to his mother. Certainly she had never taught him aught but respect for that dear memory; but had not her husband been the unbeliever, the man who denied, and made the angels weep, the artisan of impiety who sought to change the world that God had made? And so he had long remained a gloomy vision, a spectre of damnation prowling about the house, whereas now he became the house's very light, clear and gay, a worker consumed by a longing for truth, who had never desired anything but the love and happiness of all. For his part, Doctor Chassaigne, a Pyrenean by birth, born in a far-off secluded village where folks still believed in sorceresses, inclined rather towards religion, although he had not set his foot inside a church during the forty years he had been living in Paris. However, his conviction was absolute: if there were a heaven somewhere, Michel Froment was assuredly there, and not merely there, but seated upon a throne on the Divinity's right hand. Then Pierre, in a few minutes, again lived through the frightful torment which, during two long months, had ravaged him. It was not that he had found controversial works of an anti-religious character in the bookcase, or that his father, whose papers he sorted, had ever gone beyond his technical studies as a /savant/. But little by little, despite himself, the light of science dawned upon him, an /ensemble/ of proven phenomena, which demolished dogmas and left within him nothing of the things which as a priest he should have believed. It seemed, in fact, as though illness had renewed him, as though he were again beginning to live and learn amidst the physical pleasantness of convalescence, that still subsisting weakness which lent penetrating lucidity to his brain. At the seminary, by the advice of his masters, he had always kept the spirit of inquiry, his thirst for knowledge, in check. Much of that which was taught him there had surprised him; however, he had succeeded in making the sacrifice of his mind required of his piety. But now, all the laboriously raised scaffolding of dogmas was swept away in a revolt of that sovereign mind which clamoured for its rights, and which he could no longer silence. Truth was bubbling up and overflowing in such an irresistible stream that he realised he would never succeed in lodging error in his brain again. It was indeed the total and irreparable ruin of faith. Although he had been able to kill his flesh by renouncing the romance of his youth, although he felt that he had altogether mastered carnal passion, he now knew that it would be impossible for him to make the sacrifice of his intelligence. And he was not mistaken; it was indeed his father again springing to life in the depths of his being, and at last obtaining the mastery in that dual heredity in which, during so many years, his mother had dominated. The upper part of his face, his straight, towering brow, seemed to have risen yet higher, whilst the lower part, the small chin, the affectionate mouth, were becoming less distinct. However, he suffered; at certain twilight hours when his kindliness, his need of love awoke, he felt distracted with grief at no longer believing, distracted with desire to believe again; and it was necessary that the lighted lamp should be brought in, that he should see clearly around him and within him, before he could recover the energy and calmness of reason, the strength of martyrdom, the determination to sacrifice everything to the peace of his conscience. Then came the crisis. He was a priest and he no longer believed. This had suddenly dawned before him like a bottomless abyss. It was the end of his life, the collapse of everything. What should he do? Did not simple rectitude require that he should throw off the cassock and return to the world? But he had seen some renegade priests and had despised them. A married priest with whom he was acquainted filled him with disgust. All this, no doubt, was but a survival of his long religious training. He retained the notion that a priest cannot, must not, weaken; the idea that when one has dedicated oneself to God one cannot take possession of oneself again. Possibly, also, he felt that he was too plainly branded, too different from other men already, to prove otherwise than awkward and unwelcome among them. Since he had been cut off from them he would remain apart in his grievous pride; And, after days of anguish, days of struggle incessantly renewed, in which his thirst for happiness warred with the energies of his returning health, he took the heroic resolution to remain a priest, and an honest one. He would find the strength necessary for such abnegation. Since he had conquered the flesh, albeit unable to conquer the brain, he felt sure of keeping his vow of chastity, and that would be unshakable; therein lay the pure, upright life which he was absolutely certain of living. What mattered the rest if he alone suffered, if nobody in the world suspected that his heart was reduced to ashes, that nothing remained of his faith, that he was agonising amidst fearful falsehood? His rectitude would prove a firm prop; he would follow his priestly calling like an honest man, without breaking any of the vows he had taken; he would, in due accordance with the rites, discharge his duties as a minister of the Divinity, whom he would praise and glorify at the altar, and distribute as the Bread of Life to the faithful. Who, then, would dare to impute his loss of faith to him as a crime, even if this great misfortune should some day become known? And what more could be asked of him than lifelong devotion to his vow, regard for his ministry, and the practice of every charity without the hope of any future reward? In this wise he ended by calming himself, still upright, still bearing his head erect, with the desolate grandeur of the priest who himself no longer believes, but continues watching over the faith of others. And he certainly was not alone; he felt that he had many brothers, priests with ravaged minds, who had sunk into incredulity, and who yet, like soldiers without a fatherland, remained at the altar, and, despite, everything, found the courage to make the divine illusion shine forth above the kneeling crowds. On recovering his health Pierre had immediately resumed his service at the little church of Neuilly. He said his mass there every morning. But he had resolved to refuse any appointment, any preferment. Months and years went by, and he obstinately insisted on remaining the least known and the most humble of those priests who are tolerated in a parish, who appear and disappear after discharging their duty. The acceptance of any appointment would have seemed to him an aggravation of his falsehood, a theft from those who were more deserving than himself. And he had to resist frequent offers, for it was impossible for his merits to remain unnoticed. Indeed, his obstinate modesty provoked astonishment at the archbishop's palace, where there was a desire to utilise the power which could be divined in him. Now and again, it is true, he bitterly regretted that he was not useful, that he did not co-operate in some great work, in furthering the purification of the world, the salvation and happiness of all, in accordance with his own ardent, torturing desire. Fortunately his time was nearly all his own, and to console himself he gave rein to his passion for work by devouring every volume in his father's bookcase, and then again resuming and considering his studies, feverishly preoccupied with regard to the history of nations, full of a desire to explore the depths of the social and religious crisis so that he might ascertain whether it were really beyond remedy. It was at this time, whilst rummaging one morning in one of the large drawers in the lower part of the bookcase, that he discovered quite a collection of papers respecting the apparitions of Lourdes. It was a very complete set of documents, comprising detailed notes of the interrogatories to which Bernadette had been subjected, copies of numerous official documents, and police and medical reports, in addition to many private and confidential letters of the greatest interest. This discovery had surprised Pierre, and he had questioned, Doctor Chassaigne concerning it. The latter thereupon remembered that his friend, Michel Froment, had at one time passionately devoted himself to the study of Bernadette's case; and he himself, a native of the village near Lourdes, had procured for the chemist a portion of the documents in the collection. Pierre, in his turn, then became impassioned, and for a whole month continued studying the affair, powerfully attracted by the visionary's pure, upright nature, but indignant with all that had subsequently sprouted up--the barbarous fetishism, the painful superstitions, and the triumphant simony. In the access of unbelief which had come upon him, this story of Lourdes was certainly of a nature to complete the collapse of his faith. However, it had also excited his curiosity, and he would have liked to investigate it, to establish beyond dispute what scientific truth might be in it, and render pure Christianity the service of ridding it of this scoria, this fairy tale, all touching and childish as it was. But he had been obliged to relinquish his studies, shrinking from the necessity of making a journey to the Grotto, and finding that it would be extremely difficult to obtain the information which he still needed; and of it all there at last only remained within him a tender feeling for Bernadette, of whom he could not think without a sensation of delightful charm and infinite pity. The days went by, and Pierre led a more and more lonely life. Doctor Chassaigne had just left for the Pyrenees in a state of mortal anxiety. Abandoning his patients, he had set out for Cauterets with his ailing wife, who was sinking more and more each day, to the infinite distress of both his charming daughter and himself. From that moment the little house at Neuilly fell into deathlike silence and emptiness. Pierre had no other distraction than that of occasionally going to see the Guersaints, who had long since left the neighbouring house, but whom he had found again in a small lodging in a wretched tenement of the district. And the memory of his first visit to them there was yet so fresh within him, that he felt a pang at his heart as he recalled his emotion at sight of the hapless Marie. That pang roused him from his reverie, and on looking round he perceived Marie stretched on the seat, even as he had found her on the day which he recalled, already imprisoned in that gutter-like box, that coffin to which wheels were adapted when she was taken out-of-doors for an airing. She, formerly so brimful of life, ever astir and laughing, was dying of inaction and immobility in that box. Of her old-time beauty she had retained nothing save her hair, which clad her as with a royal mantle, and she was so emaciated that she seemed to have grown smaller again, to have become once more a child. And what was most distressing was the expression on her pale face, the blank, frigid stare of her eyes which did not see, the ever haunting absent look, as of one whom suffering overwhelmed. However, she noticed that Pierre was gazing at her, and at once desired to smile at him; but irresistible moans escaped her, and when she did at last smile, it was like a poor smitten creature who is convinced that she will expire before the miracle takes place. He was overcome by it, and, amidst all the sufferings with which the carriage abounded, hers were now the only ones that he beheld and heard, as though one and all were summed up in her, in the long and terrible agony of her beauty, gaiety, and youth. Then by degrees, without taking his eyes from Marie, he again reverted to former days, again lived those hours, fraught with a mournful and bitter charm, which he had often spent beside her, when he called at the sorry lodging to keep her company. M. de Guersaint had finally ruined himself by trying to improve the artistic quality of the religious prints so widely sold in France, the faulty execution of which quite irritated him. His last resources had been swallowed up in the failure of a colour-printing firm; and, heedless as he was, deficient in foresight, ever trusting in Providence, his childish mind continually swayed by illusions, he did not notice the awful pecuniary embarrassment of the household; but applied himself to the study of aerial navigation, without even realising what prodigious activity his elder daughter, Blanche, was forced to display, in order to earn the living of her two children, as she was wont to call her father and her sister. It was Blanche who, by running about Paris in the dust or the mud from morning to evening in order to give French or music lessons, contrived to provide the money necessary for the unremitting attentions which Marie required. And Marie often experienced attacks of despair--bursting into tears and accusing herself of being the primary cause of their ruin, as for years and years now it had been necessary to pay for medical attendance and for taking her to almost every imaginable spring--La Bourboule, Aix, Lamalou, Amelie-les-Bains, and others. And the outcome of ten years of varied diagnosis and treatment was that the doctors had now abandoned her. Some thought her illness to be due to the rupture of certain ligaments, others believed in the presence of a tumour, others again to paralysis due to injury to the spinal cord, and as she, with maidenly revolt, refused to undergo any examination, and they did not even dare to address precise questions to her, they each contented themselves with their several opinions and declared that she was beyond cure. Moreover, she now solely relied upon the divine help, having grown rigidly pious since she had been suffering, and finding her only relief in her ardent faith. Every morning she herself read the holy offices, for to her great sorrow she was unable to go to church. Her inert limbs indeed seemed quite lifeless, and she had sunk into a condition of extreme weakness, to such a point, in fact, that on certain days it became necessary for her sister to place her food in her mouth. Pierre was thinking of this when all at once he recalled an evening he had spent with her. The lamp had not yet been lighted, he was seated beside her in the growing obscurity, and she suddenly told him that she wished to go to Lourdes, feeling certain that she would return cured. He had experienced an uncomfortable sensation on hearing her speak in this fashion, and quite forgetting himself had exclaimed that it was folly to believe in such childishness. He had hitherto made it a rule never to converse with her on religious matters, having not only refused to be her confessor, but even to advise her with regard to the petty uncertainties of her pietism. In this respect he was influenced by feelings of mingled shame and compassion; to lie to her of all people would have made him suffer, and, moreover, he would have deemed himself a criminal had he even by a breath sullied that fervent pure faith which lent her such strength against pain. And so, regretting that he had not been able to restrain his exclamation, he remained sorely embarrassed, when all at once he felt the girl's cold hand take hold of his own. And then, emboldened by the darkness, she ventured in a gentle, faltering voice, to tell him that she already knew his secret, his misfortune, that wretchedness, so fearful for a priest, of being unable to believe. Despite himself he had revealed everything during their chats together, and she, with the delicate intuition of a friend, had been able to read his conscience. She felt terribly distressed on his account; she deemed him, with that mortal moral malady, to be more deserving of pity than herself. And then as he, thunderstruck, was still unable to find an answer, acknowledging the truth of her words by his very silence, she again began to speak to him of Lourdes, adding in a low whisper that she wished to confide him as well as herself to the protection of the Blessed Virgin, whom she entreated to restore him to faith. And from that evening forward she did not cease speaking on the subject, repeating again and again, that if she went to Lourdes she would be surely cured. But she was prevented from making the journey by lack of means and she did not even dare to speak to her sister of the pecuniary question. So two months went by, and day by day she grew weaker, exhausted by her longing dreams, her eyes ever turned towards the flashing light of the miraculous Grotto far away. Pierre then experienced many painful days. He had at first told Marie that he would not accompany her. But his decision was somewhat shaken by the thought that if he made up his mind to go, he might profit by the journey to continue his inquiries with regard to Bernadette, whose charming image lingered in his heart. And at last he even felt penetrated by a delightful feeling, an unacknowledged hope, the hope that Marie was perhaps right, that the Virgin might take pity on him and restore to him his former blind faith, the faith of the child who loves and does not question. Oh! to believe, to believe with his whole soul, to plunge into faith for ever! Doubtless there was no other possible happiness. He longed for faith with all the joyousness of his youth, with all the love that he had felt for his mother, with all his burning desire to escape from the torment of understanding and knowing, and to slumber forever in the depths of divine ignorance. It was cowardly, and yet so delightful; to exist no more, to become a mere thing in the hands of the Divinity. And thus he was at last possessed by a desire to make the supreme experiment. A week later the journey to Lourdes was decided upon. Pierre, however, had insisted on a final consultation of medical men in order to ascertain if it were really possible for Marie to travel; and this again was a scene which rose up before him, with certain incidents which he ever beheld whilst others were already fading from his mind. Two of the doctors who had formerly attended the patient, and one of whom believed in the rupture of certain ligaments, whilst the other asserted the case to be one of medullary paralysis, had ended by agreeing that this paralysis existed, and that there was also, possibly, some ligamentary injury. In their opinion all the symptoms pointed to this diagnosis, and the nature of the case seemed to them so evident that they did not hesitate to give certificates, each his own, agreeing almost word for word with one another, and so positive in character as to leave no room for doubt. Moreover, they thought that the journey was practicable, though it would certainly prove an exceedingly painful one. Pierre thereupon resolved to risk it, for he had found the doctors very prudent, and very desirous to arrive at the truth; and he retained but a confused recollection of the third medical man who had been called in, a distant cousin of his named De Beauclair, who was young, extremely intelligent, but little known as yet, and said by some to be rather strange in his theories. This doctor, after looking at Marie for a long time, had asked somewhat anxiously about her parents, and had seemed greatly interested by what was told him of M. de Guersaint, this architect and inventor with a weak and exuberant mind. Then he had desired to measure the sufferer's visual field, and by a slight discreet touch had ascertained the locality of the pain, which, under certain pressure, seemed to ascend like a heavy shifting mass towards the breast. He did not appear to attach importance to the paralysis of the legs; but on a direct question being put to him he exclaimed that the girl ought to be taken to Lourdes and that she would assuredly be cured there, if she herself were convinced of it. Faith sufficed, said he, with a smile; two pious lady patients of his, whom he had sent thither during the preceding year, had returned in radiant health. He even predicted how the miracle would come about; it would be like a lightning stroke, an awakening, an exaltation of the entire being, whilst the evil, that horrid, diabolical weight which stifled the poor girl would once more ascend and fly away as though emerging by her mouth. But at the same time he flatly declined to give a certificate. He had failed to agree with his two /confreres/, who treated him coldly, as though they considered him a wild, adventurous young fellow. Pierre confusedly remembered some shreds of the discussion which had begun again in his presence, some little part of the diagnosis framed by Beauclair. First, a dislocation of the organ, with a slight laceration of the ligaments, resulting from the patient's fall from her horse; then a slow healing, everything returning to its place, followed by consecutive nervous symptoms, so that the sufferer was now simply beset by her original fright, her attention fixed on the injured part, arrested there amidst increasing pain, incapable of acquiring fresh notions unless it were under the lash of some violent emotion. Moreover, he also admitted the probability of accidents due to nutrition, as yet unexplained, and on the course and importance of which he himself would not venture to give an opinion. However, the idea that Marie /dreamt/ her disease, that the fearful sufferings torturing her came from an injury long since healed, appeared such a paradox to Pierre when he gazed at her and saw her in such agony, her limbs already stretched out lifeless on her bed of misery, that he did not even pause to consider it; but at that moment felt simply happy in the thought that all three doctors agreed in authorising the journey to Lourdes. To him it was sufficient that she /might/ be cured, and to attain that result he would have followed her to the end of the world. Ah! those last days of Paris, amid what a scramble they were spent! The national pilgrimage was about to start, and in order to avoid heavy expenses, it had occurred to him to obtain /hospitalisation/ for Marie. Then he had been obliged to run about in order to obtain his own admission, as a helper, into the Hospitality of Our Lady of Salvation. M. de Guersaint was delighted with the prospect of the journey, for he was fond of nature, and ardently desired to become acquainted with the Pyrenees. Moreover, he did not allow anything to worry him, but was perfectly willing that the young priest should pay his railway fare, and provide for him at the hotel yonder as for a child; and his daughter Blanche, having slipped a twenty-franc piece into his hand at the last moment, he had even thought himself rich again. That poor brave Blanche had a little hidden store of her own, savings to the amount of fifty francs, which it had been absolutely necessary to accept, for she became quite angry in her determination to contribute towards her sister's cure, unable as she was to form one of the party, owing to the lessons which she had to give in Paris, whose hard pavements she must continue pacing, whilst her dear ones were kneeling yonder, amidst the enchantments of the Grotto. And so the others had started on, and were now rolling, ever rolling along. As they passed the station of Chatellerault a sudden burst of voices made Pierre start, and drove away the torpor into which his reverie had plunged him. What was the matter? Were they reaching Poitiers? But it was only half-past twelve o'clock, and it was simply Sister Hyacinthe who had roused him, by making her patients and pilgrims say the Angelus, the three "Aves" thrice repeated. Then the voices burst forth, and the sound of a fresh canticle arose, and continued like a lamentation. Fully five and twenty minutes must elapse before they would reach Poitiers, where it seemed as if the half-hour's stoppage would bring relief to every suffering! They were all so uncomfortable, so roughly shaken in that malodorous, burning carriage! Such wretchedness was beyond endurance. Big tears coursed down the cheeks of Madame Vincent, a muttered oath escaped M. Sabathier usually so resigned, and Brother Isidore, La Grivotte, and Madame Vetu seemed to have become inanimate, mere waifs carried along by a torrent. Moreover, Marie no longer answered, but had closed her eyes and would not open them, pursued as she was by the horrible vision of Elise Rouquet's face, that face with its gaping cavities which seemed to her to be the image of death. And whilst the train increased its speed, bearing all this human despair onward, under the heavy sky, athwart the burning plains, there was yet another scare in the carriage. The strange man had apparently ceased to breathe, and a voice cried out that he was expiring. III POITIERS AS soon as the train arrived at Poitiers, Sister Hyacinthe alighted in all haste, amidst the crowd of porters opening the carriage doors, and of pilgrims darting forward to reach the platform. "Wait a moment, wait a moment," she repeated, "let me pass first. I wish to see if all is over." Then, having entered the other compartment, she raised the strange man's head, and seeing him so pale, with such blank eyes, she did at first think him already dead. At last, however, she detected a faint breathing. "No, no," she then exclaimed, "he still breathes. Quick! there is no time to be lost." And, perceiving the other Sister, she added: "Sister Claire des Anges, will you go and fetch Father Massias, who must be in the third or fourth carriage of the train? Tell him that we have a patient in very great danger here, and ask him to bring the Holy Oils at once." Without answering, the other Sister at once plunged into the midst of the scramble. She was small, slender, and gentle, with a meditative air and mysterious eyes, but withal extremely active. Pierre, who was standing in the other compartment watching the scene, now ventured to make a suggestion: "And would it not be as well to fetch the doctor?" said he. "Yes, I was thinking of it," replied Sister Hyacinthe, "and, Monsieur l'Abbe, it would be very kind of you to go for him yourself." It so happened that Pierre intended going to the cantine carriage to fetch some broth for Marie. Now that she was no longer being jolted she felt somewhat relieved, and had opened her eyes, and caused her father to raise her to a sitting posture. Keenly thirsting for fresh air, she would have much liked them to carry her out on to the platform for a moment, but she felt that it would be asking too much, that it would be too troublesome a task to place her inside the carriage again. So M. de Guersaint remained by himself on the platform, near the open door, smoking a cigarette, whilst Pierre hastened to the cantine van, where he knew he would find the doctor on duty, with his travelling pharmacy. Some other patients, whom one could not think of removing, also remained in the carriage. Amongst them was La Grivotte, who was stifling and almost delirious, in such a state indeed as to detain Madame de Jonquiere, who had arranged to meet her daughter Raymonde, with Madame Volmar and Madame Desagneaux, in the refreshment-room, in order that they might all four lunch together. But that unfortunate creature seemed on the point of expiring, so how could she leave her all alone, on the hard seat of that carriage? On his side, M. Sabathier, likewise riveted to his seat, was waiting for his wife, who had gone to fetch a bunch of grapes for him; whilst Marthe had remained with her brother the missionary, whose faint moan never ceased. The others, those who were able to walk, had hustled one another in their haste to alight, all eager as they were to escape for a moment from that cage of wretchedness where their limbs had been quite numbed by the seven hours' journey which they had so far gone. Madame Maze had at once drawn apart, straying with melancholy face to the far end of the platform, where she found herself all alone; Madame Vetu, stupefied by her sufferings, had found sufficient strength to take a few steps, and sit down on a bench, in the full sunlight, where she did not even feel the burning heat; whilst Elise Rouquet, who had had the decency to cover her face with a black wrap, and was consumed by a desire for fresh water, went hither and thither in search of a drinking fountain. And meantime Madame Vincent, walking slowly, carried her little Rose about in her arms, trying to smile at her, and to cheer her by showing her some gaudily coloured picture bills, which the child gravely gazed at, but did not see. Pierre had the greatest possible difficulty in making his way through the crowd inundating the platform. No effort of imagination could enable one to picture the living torrent of ailing and healthy beings which the train had here set down--a mob of more than a thousand persons just emerging from suffocation, and bustling, hurrying hither and thither. Each carriage had contributed its share of wretchedness, like some hospital ward suddenly evacuated; and it was now possible to form an idea of the frightful amount of suffering which this terrible white train carried along with it, this train which disseminated a legend of horror wheresoever it passed. Some infirm sufferers were dragging themselves about, others were being carried, and many remained in a heap on the platform. There were sudden pushes, violent calls, innumerable displays of distracted eagerness to reach the refreshment-room and the /buvette/. Each and all made haste, going wheresoever their wants called them. This stoppage of half an hour's duration, the only stoppage there would be before reaching Lourdes, was, after all, such a short one. And the only gay note, amidst all the black cassocks and the threadbare garments of the poor, never of any precise shade of colour, was supplied by the smiling whiteness of the Little Sisters of the Assumption, all bright and active in their snowy coifs, wimples, and aprons. When Pierre at last reached the cantine van near the middle of the train, he found it already besieged. There was here a petroleum stove, with a small supply of cooking utensils. The broth prepared from concentrated meat-extract was being warmed in wrought-iron pans, whilst the preserved milk in tins was diluted and supplied as occasion required. There were some other provisions, such as biscuits, fruit, and chocolate, on a few shelves. But Sister Saint-Francois, to whom the service was entrusted, a short, stout woman of five-and-forty, with a good-natured fresh-coloured face, was somewhat losing her head in the presence of all the hands so eagerly stretched towards her. Whilst continuing her distribution, she lent ear to Pierre, as he called the doctor, who with his travelling pharmacy occupied another corner of the van. Then, when the young priest began to explain matters, speaking of the poor unknown man who was dying, a sudden desire came to her to go and see him, and she summoned another Sister to take her place. "Oh! I wished to ask you, Sister, for some broth for a passenger who is ill," said Pierre, at that moment turning towards her. "Very well, Monsieur l'Abbe, I will bring some. Go on in front." The doctor and the abbe went off in all haste, rapidly questioning and answering one another, whilst behind them followed Sister Saint-Francois, carrying the bowl of broth with all possible caution amidst the jostling of the crowd. The doctor was a dark-complexioned man of eight-and-twenty, robust and extremely handsome, with the head of a young Roman emperor, such as may still be occasionally met with in the sunburnt land of Provence. As soon as Sister Hyacinthe caught sight of him, she raised an exclamation of surprise: "What! Monsieur Ferrand, is it you?" Indeed, they both seemed amazed at meeting in this manner. It is, however, the courageous mission of the Sisters of the Assumption to tend the ailing poor, those who lie in agony in their humble garrets, and cannot pay for nursing; and thus these good women spend their lives among the wretched, installing themselves beside the sufferer's pallet in his tiny lodging, and ministering to every want, attending alike to cooking and cleaning, and living there as servants and relatives, until either cure or death supervenes. And it was in this wise that Sister Hyacinthe, young as she was, with her milky face, and her blue eyes which ever laughed, had installed herself one day in the abode of this young fellow, Ferrand, then a medical student, prostrated by typhoid fever, and so desperately poor that he lived in a kind of loft reached by a ladder, in the Rue du Four. And from that moment she had not stirred from his side, but had remained with him until she cured him, with the passion of one who lived only for others, one who when an infant had been found in a church porch, and who had no other family than that of those who suffered, to whom she devoted herself with all her ardently affectionate nature. And what a delightful month, what exquisite comradeship, fraught with the pure fraternity of suffering, had followed! When he called her "Sister," it was really to a sister that he was speaking. And she was a mother also, a mother who helped him to rise, and who put him to bed as though he were her child, without aught springing up between them save supreme pity, the divine, gentle compassion of charity. She ever showed herself gay, sexless, devoid of any instinct excepting that which prompted her to assuage and to console. And he worshipped her, venerated her, and had retained of her the most chaste and passionate of recollections. "O Sister Hyacinthe!" he murmured in delight. Chance alone had brought them face to face again, for Ferrand was not a believer, and if he found himself in that train it was simply because he had at the last moment consented to take the place of a friend who was suddenly prevented from coming. For nearly a twelvemonth he had been a house-surgeon at the Hospital of La Pitie. However, this journey to Lourdes, in such peculiar circumstances, greatly interested him. The joy of the meeting was making them forget the ailing stranger. And so the Sister resumed: "You see, Monsieur Ferrand, it is for this man that we want you. At one moment we thought him dead. Ever since we passed Amboise he has been filling us with fear, and I have just sent for the Holy Oils. Do you find him so very low? Could you not revive him a little?" The doctor was already examining the man, and thereupon the sufferers who had remained in the carriage became greatly interested and began to look. Marie, to whom Sister Saint-Francois had given the bowl of broth, was holding it with such an unsteady hand that Pierre had to take it from her, and endeavour to make her drink; but she could not swallow, and she left the broth scarce tasted, fixing her eyes upon the man waiting to see what would happen like one whose own existence is at stake. "Tell me," again asked Sister Hyacinthe, "how do you find him? What is his illness?" "What is his illness!" muttered Ferrand; "he has every illness." Then, drawing a little phial from his pocket, he endeavoured to introduce a few drops of the contents between the sufferer's clenched teeth. The man heaved a sigh, raised his eyelids and let them fall again; that was all, he gave no other sign of life. Sister Hyacinthe, usually so calm and composed, so little accustomed to despair, became impatient. "But it is terrible," said she, "and Sister Claire des Anges does not come back! Yet I told her plainly enough where she would find Father Massias's carriage. /Mon Dieu!/ what will become of us?" Sister Saint-Francois, seeing that she could render no help, was now about to return to the cantine van. Before doing so, however, she inquired if the man were not simply dying of hunger; for such cases presented themselves, and indeed she had only come to the compartment with the view of offering some of her provisions. At last, as she went off, she promised that she would make Sister Claire des Anges hasten her return should she happen to meet her; and she had not gone twenty yards when she turned round and waved her arm to call attention to her colleague, who with discreet short steps was coming back alone. Leaning out of the window, Sister Hyacinthe kept on calling to her, "Make haste, make haste! Well, and where is Father Massias?" "He isn't there." "What! not there?" "No. I went as fast as I could, but with all these people about it was not possible to get there quickly. When I reached the carriage Father Massias had already alighted, and gone out of the station, no doubt." She thereupon explained, that according to what she had heard, Father Massias and the priest of Sainte-Radegonde had some appointment together. In other years the national pilgrimage halted at Poitiers for four-and-twenty hours, and after those who were ill had been placed in the town hospital the others went in procession to Sainte-Radegonde.* That year, however, there was some obstacle to this course being followed, so the train was going straight on to Lourdes; and Father Massias was certainly with his friend the priest, talking with him on some matter of importance. * The church of Sainte-Radegonde, built by the saint of that name in the sixth century, is famous throughout Poitou. In the crypt between the tombs of Ste. Agnes and St. Disciole is that of Ste. Radegonde herself, but it now only contains some particles of her remains, as the greater portion was burnt by the Huguenots in 1562. On a previous occasion (1412) the tomb had been violated by Jean, Duc de Berry, who wished to remove both the saint's head and her two rings. Whilst he was making the attempt, however, the skeleton is said to have withdrawn its hand so that he might not possess himself of the rings. A greater curiosity which the church contains is a footprint on a stone slab, said to have been left by Christ when He appeared to Ste. Radegonde in her cell. This attracts pilgrims from many parts.--Trans. "They promised to tell him and send him here with the Holy Oils as soon as they found him," added Sister Claire. However, this was quite a disaster for Sister Hyacinthe. Since Science was powerless, perhaps the Holy Oils would have brought the sufferer some relief. She had often seen that happen. "O Sister, Sister, how worried I am!" she said to her companion. "Do you know, I wish you would go back and watch for Father Massias and bring him to me as soon as you see him. It would be so kind of you to do so!" "Yes, Sister," compliantly answered Sister Claire des Anges, and off she went again with that grave, mysterious air of hers, wending her way through the crowd like a gliding shadow. Ferrand, meantime, was still looking at the man, sorely distressed at his inability to please Sister Hyacinthe by reviving him. And as he made a gesture expressive of his powerlessness she again raised her voice entreatingly: "Stay with me, Monsieur Ferrand, pray stay," she said. "Wait till Father Massias comes--I shall be a little more at ease with you here." He remained and helped her to raise the man, who was slipping down upon the seat. Then, taking a linen cloth, she wiped the poor fellow's face which a dense perspiration was continually covering. And the spell of waiting continued amid the uneasiness of the patients who had remained in the carriage, and the curiosity of the folks who had begun to assemble on the platform in front of the compartment. All at once however a girl hastily pushed the crowd aside, and, mounting on the footboard, addressed herself to Madame de Jonquiere: "What is the matter, mamma?" she said. "They are waiting for you in the refreshment-room." It was Raymonde de Jonquiere, who, already somewhat ripe for her four-and-twenty years, was remarkably like her mother, being very dark, with a pronounced nose, large mouth, and full, pleasant-looking face. "But, my dear, you can see for yourself. I can't leave this poor woman," replied the lady-hospitaller; and thereupon she pointed to La Grivotte, who had been attacked by a fit of coughing which shook her frightfully. "Oh, how annoying, mamma!" retorted Raymonde, "Madame Desagneaux and Madame Volmar were looking forward with so much pleasure to this little lunch together." "Well, it can't be helped, my dear. At all events, you can begin without waiting for me. Tell the ladies that I will come and join them as soon as I can." Then, an idea occurring to her, Madame de Jonquiere added: "Wait a moment, the doctor is here. I will try to get him to take charge of my patient. Go back, I will follow you. As you can guess, I am dying of hunger." Raymonde briskly returned to the refreshment-room whilst her mother begged Ferrand to come into her compartment to see if he could do something to relieve La Grivotte. At Marthe's request he had already examined Brother Isidore, whose moaning never ceased; and with a sorrowful gesture he had again confessed his powerlessness. However, he hastened to comply with Madame de Jonquiere's appeal, and raised the consumptive woman to a sitting posture in the hope of thus stopping her cough, which indeed gradually ceased. And then he helped the lady-hospitaller to make her swallow a spoonful of some soothing draught. The doctor's presence in the carriage was still causing a stir among the ailing ones. M. Sabathier, who was slowly eating the grapes which his wife had been to fetch him, did not, however, question Ferrand, for he knew full well what his answer would be, and was weary, as he expressed it, of consulting all the princes of science; nevertheless he felt comforted as it were at seeing him set that poor consumptive woman on her feet again. And even Marie watched all that the doctor did with increasing interest, though not daring to call him herself, certain as she also was that he could do nothing for her. Meantime, the crush on the platform was increasing. Only a quarter of an hour now remained to the pilgrims. Madame Vetu, whose eyes were open but who saw nothing, sat like an insensible being in the broad sunlight, in the hope possibly that the scorching heat would deaden her pains; whilst up and down, in front of her, went Madame Vincent ever with the same sleep-inducing step and ever carrying her little Rose, her poor ailing birdie, whose weight was so trifling that she scarcely felt her in her arms. Many people meantime were hastening to the water tap in order to fill their pitchers, cans, and bottles. Madame Maze, who was of refined tastes and careful of her person, thought of going to wash her hands there; but just as she arrived she found Elise Rouquet drinking, and she recoiled at sight of that disease-smitten face, so terribly disfigured and robbed of nearly all semblance of humanity. And all the others likewise shuddered, likewise hesitated to fill their bottles, pitchers, and cans at the tap from which she had drunk. A large number of pilgrims had now begun to eat whilst pacing the platform. You could hear the rhythmical taps of the crutches carried by a woman who incessantly wended her way through the groups. On the ground, a legless cripple was painfully dragging herself about in search of nobody knew what. Others, seated there in heaps, no longer stirred. All these sufferers, momentarily unpacked as it were, these patients of a travelling hospital emptied for a brief half-hour, were taking the air amidst the bewilderment and agitation of the healthy passengers; and the whole throng had a frightfully woeful, poverty-stricken appearance in the broad noontide light. Pierre no longer stirred from the side of Marie, for M. de Guersaint had disappeared, attracted by a verdant patch of landscape which could be seen at the far end of the station. And, feeling anxious about her, since she had not been able to finish her broth, the young priest with a smiling air tried to tempt her palate by offering to go and buy her a peach; but she refused it; she was suffering too much, she cared for nothing. She was gazing at him with her large, woeful eyes, on the one hand impatient at this stoppage which delayed her chance of cure, and on the other terrified at the thought of again being jolted along that hard and endless railroad. Just then a stout gentleman whose full beard was turning grey, and who had a broad, fatherly kind of face, drew near and touched Pierre's arm: "Excuse me, Monsieur l'Abbe," said he, "but is it not in this carriage that there is a poor man dying?" And on the priest returning an affirmative answer, the gentleman became quite affable and familiar. "My name is Vigneron," he said; "I am the head clerk at the Ministry of Finances, and applied for leave in order that I might help my wife to take our son Gustave to Lourdes. The dear lad places all his hope in the Blessed Virgin, to whom we pray morning and evening on his behalf. We are in a second-class compartment of the carriage just in front of yours." Then, turning round, he summoned his party with a wave of the hand. "Come, come!" said he, "it is here. The unfortunate man is indeed in the last throes." Madame Vigneron was a little woman with the correct bearing of a respectable /bourgeoise/, but her long, livid face denoted impoverished blood, terrible evidence of which was furnished by her son Gustave. The latter, who was fifteen years of age, looked scarcely ten. Twisted out of shape, he was a mere skeleton, with his right leg so wasted, so reduced, that he had to walk with a crutch. He had a small, thin face, somewhat awry, in which one saw little excepting his eyes, clear eyes, sparkling with intelligence, sharpened as it were by suffering, and doubtless well able to dive into the human soul. An old puffy-faced lady followed the others, dragging her legs along with difficulty; and M. Vigneron, remembering that he had forgotten her, stepped back towards Pierre so that he might complete the introduction. "That lady," said he, "is Madame Chaise, my wife's eldest sister. She also wished to accompany Gustave, whom she is very fond of." And then, leaning forward, he added in a whisper, with a confidential air: "She is the widow of Chaise, the silk merchant, you know, who left such an immense fortune. She is suffering from a heart complaint which causes her much anxiety." The whole family, grouped together, then gazed with lively curiosity at what was taking place in the railway carriage. People were incessantly flocking to the spot; and so that the lad might be the better able to see, his father took him up in his arms for a moment whilst his aunt held the crutch, and his mother on her side raised herself on tip-toe. The scene in the carriage was still the same; the strange man was still stiffly seated in his corner, his head resting against the hard wood. He was livid, his eyes were closed, and his mouth was twisted by suffering; and every now and then Sister Hyacinthe with her linen cloth wiped away the cold sweat which was constantly covering his face. She no longer spoke, no longer evinced any impatience, but had recovered her serenity and relied on Heaven. From time to time she would simply glance towards the platform to see if Father Massias were coming. "Look at him, Gustave," said M. Vigneron to his son; "he must be consumptive." The lad, whom scrofula was eating away, whose hip was attacked by an abscess, and in whom there were already signs of necrosis of the vertebrae, seemed to take a passionate interest in the agony he thus beheld. It did not frighten him, he smiled at it with a smile of infinite sadness. "Oh! how dreadful!" muttered Madame Chaise, who, living in continual terror of a sudden attack which would carry her off, turned pale with the fear of death. "Ah! well," replied M. Vigneron, philosophically, "it will come to each of us in turn. We are all mortal." Thereupon, a painful, mocking expression came over Gustave's smile, as though he had heard other words than those--perchance an unconscious wish, the hope that the old aunt might die before he himself did, that he would inherit the promised half-million of francs, and then not long encumber his family. "Put the boy down now," said Madame Vigneron to her husband. "You are tiring him, holding him by the legs like that." Then both she and Madame Chaise bestirred themselves in order that the lad might not be shaken. The poor darling was so much in need of care and attention. At each moment they feared that they might lose him. Even his father was of opinion that they had better put him in the train again at once. And as the two women went off with the child, the old gentleman once more turned towards Pierre, and with evident emotion exclaimed: "Ah! Monsieur l'Abbe, if God should take him from us, the light of our life would be extinguished--I don't speak of his aunt's fortune, which would go to other nephews. But it would be unnatural, would it not, that he should go off before her, especially as she is so ill? However, we are all in the hands of Providence, and place our reliance in the Blessed Virgin, who will assuredly perform a miracle." Just then Madame de Jonquiere, having been reassured by Doctor Ferrand, was able to leave La Grivotte. Before going off, however, she took care to say to Pierre: "I am dying of hunger and am going to the refreshment-room for a moment. But if my patient should begin coughing again, pray come and fetch me." When, after great difficulty, she had managed to cross the platform and reach the refreshment-room, she found herself in the midst of another scramble. The better-circumstanced pilgrims had taken the tables by assault, and a great many priests were to be seen hastily lunching amidst all the clatter of knives, forks, and crockery. The three or four waiters were not able to attend to all the requirements, especially as they were hampered in their movements by the crowd purchasing fruit, bread, and cold meat at the counter. It was at a little table at the far end of the room that Raymonde was lunching with Madame Desagneaux and Madame Volmar. "Ah! here you are at last, mamma!" the girl exclaimed, as Madame de Jonquiere approached. "I was just going back to fetch you. You certainly ought to be allowed time to eat!" She was laughing, with a very animated expression on her face, quite delighted as she was with the adventures of the journey and this indifferent scrambling meal. "There," said she, "I have kept you some trout with green sauce, and there's a cutlet also waiting for you. We have already got to the artichokes." Then everything became charming. The gaiety prevailing in that little corner rejoiced the sight. Young Madame Desagneaux was particularly adorable. A delicate blonde, with wild, wavy, yellow hair, a round, dimpled, milky face, a gay, laughing disposition, and a remarkably good heart, she had made a rich marriage, and for three years past had been wont to leave her husband at Trouville in the fine August weather, in order to accompany the national pilgrimage as a lady-hospitaller. This was her great passion, an access of quivering pity, a longing desire to place herself unreservedly at the disposal of the sick for five days, a real debauch of devotion from which she returned tired to death but full of intense delight. Her only regret was that she as yet had no children, and with comical passion, she occasionally expressed a regret that she had missed her true vocation, that of a sister of charity. "Ah! my dear," she hastily said to Raymonde, "don't pity your mother for being so much taken up with her patients. She, at all events, has something to occupy her." And addressing herself to Madame de Jonquiere, she added: "If you only knew how long we find the time in our fine first-class carriage. We cannot even occupy ourselves with a little needlework, as it is forbidden. I asked for a place with the patients, but all were already distributed, so that my only resource will be to try to sleep tonight." She began to laugh, and then resumed: "Yes, Madame Volmar, we will try to sleep, won't we, since talking seems to tire you?" Madame Volmar, who looked over thirty, was very dark, with a long face and delicate but drawn features. Her magnificent eyes shone out like brasiers, though every now and then a cloud seemed to veil and extinguish them. At the first glance she did not appear beautiful, but as you gazed at her she became more and more perturbing, till she conquered you and inspired you with passionate admiration. It should be said though that she shrank from all self-assertion, comporting herself with much modesty, ever keeping in the background, striving to hide her lustre, invariably clad in black and unadorned by a single jewel, although she was the wife of a Parisian diamond-merchant. "Oh! for my part," she murmured, "as long as I am not hustled too much I am well pleased." She had been to Lourdes as an auxiliary lady-helper already on two occasions, though but little had been seen of her there--at the hospital of Our Lady of Dolours--as, on arriving, she had been overcome by such great fatigue that she had been forced, she said, to keep her room. However, Madame de Jonquiere, who managed the ward, treated her with good-natured tolerance. "Ah! my poor friends," said she, "there will be plenty of time for you to exert yourselves. Get to sleep if you can, and your turn will come when I can no longer keep up." Then addressing her daughter, she resumed: "And you would do well, darling, not to excite yourself too much if you wish to keep your head clear." Raymonde smiled and gave her mother a reproachful glance: "Mamma, mamma, why do you say that? Am I not sensible?" she asked. Doubtless she was not boasting, for, despite her youthful, thoughtless air, the air of one who simply feels happy in living, there appeared in her grey eyes an expression of firm resolution, a resolution to shape her life for herself. "It is true," the mother confessed with a little confusion, "this little girl is at times more sensible than I am myself. Come, pass me the cutlet--it is welcome, I assure you. Lord! how hungry I was!" The meal continued, enlivened by the constant laughter of Madame Desagneaux and Raymonde. The latter was very animated, and her face, which was already growing somewhat yellow through long pining for a suitor, again assumed the rosy bloom of twenty. They had to eat very fast, for only ten minutes now remained to them. On all sides one heard the growing tumult of customers who feared that they would not have time to take their coffee. All at once, however, Pierre made his appearance; a fit of stifling had again come over La Grivotte; and Madame de Jonquiere hastily finished her artichoke and returned to her compartment, after kissing her daughter, who wished her "good-night" in a facetious way. The priest, however, had made a movement of surprise on perceiving Madame Volmar with the red cross of the lady-hospitallers on her black bodice. He knew her, for he still called at long intervals on old Madame Volmar, the diamond-merchant's mother, who had been one of his own mother's friends. She was the most terrible woman in the world, religious beyond all reason, so harsh and stern, moreover, as to close the very window shutters in order to prevent her daughter-in-law from looking into the street. And he knew the young woman's story, how she had been imprisoned on the very morrow of her marriage, shut up between her mother-in-law, who tyrannised over her, and her husband, a repulsively ugly monster who went so far as to beat her, mad as he was with jealousy, although he himself kept mistresses. The unhappy woman was not allowed out of the house excepting it were to go to mass. And one day, at La Trinite, Pierre had surprised her secret, on seeing her behind the church exchanging a few hasty words with a well-groomed, distinguished-looking man. The priest's sudden appearance in the refreshment-room had somewhat disconcerted Madame Volmar. "What an unexpected meeting, Monsieur l'Abbe!" she said, offering him her long, warm hand. "What a long time it is since I last saw you!" And thereupon she explained that this was the third year she had gone to Lourdes, her mother-in-law having required her to join the Association of Our Lady of Salvation. "It is surprising that you did not see her at the station when we started," she added. "She sees me into the train and comes to meet me on my return." This was said in an apparently simple way, but with such a subtle touch of irony that Pierre fancied he could guess the truth. He knew that she really had no religious principles at all, and that she merely followed the rites and ceremonies of the Church in order that she might now and again obtain an hour's freedom; and all at once he intuitively realised that someone must be waiting for her yonder, that it was for the purpose of meeting him that she was thus hastening to Lourdes with her shrinking yet ardent air and flaming eyes, which she so prudently shrouded with a veil of lifeless indifference. "For my part," he answered, "I am accompanying a friend of my childhood, a poor girl who is very ill indeed. I must ask your help for her; you shall nurse her." Thereupon she faintly blushed, and he no longer doubted the truth of his surmise. However, Raymonde was just then settling the bill with the easy assurance of a girl who is expert in figures; and immediately afterwards Madame Desagneaux led Madame Volmar away. The waiters were now growing more distracted and the tables were fast being vacated; for, on hearing a bell ring, everybody had begun to rush towards the door. Pierre, on his side, was hastening back to his carriage, when he was stopped by an old priest. "Ah! Monsieur le Cure," he said, "I saw you just before we started, but I was unable to get near enough to shake hands with you." Thereupon he offered his hand to his brother ecclesiastic, who was looking and smiling at him in a kindly way. The Abbe Judaine was the parish priest of Saligny, a little village in the department of the Oise. Tall and sturdy, he had a broad pink face, around which clustered a mass of white, curly hair, and it could be divined by his appearance that he was a worthy man whom neither the flesh nor the spirit had ever tormented. He believed indeed firmly and absolutely, with a tranquil godliness, never having known a struggle, endowed as he was with the ready faith of a child who is unacquainted with human passions. And ever since the Virgin at Lourdes had cured him of a disease of the eyes, by a famous miracle which folks still talked about, his belief had become yet more absolute and tender, as though impregnated with divine gratitude. "I am pleased that you are with us, my friend," he gently said; "for there is much in these pilgrimages for young priests to profit by. I am told that some of them at times experience a feeling of rebellion. Well, you will see all these poor people praying,--it is a sight which will make you weep. How can one do otherwise than place oneself in God's hands, on seeing so much suffering cured or consoled?" The old priest himself was accompanying a patient; and he pointed to a first-class compartment, at the door of which hung a placard bearing the inscription: "M. l'Abbe Judaine, Reserved." Then lowering his voice, he said: "It is Madame Dieulafay, you know, the great banker's wife. Their chateau, a royal domain, is in my parish, and when they learned that the Blessed Virgin had vouchsafed me such an undeserved favour, they begged me to intercede for their poor sufferer. I have already said several masses, and most sincerely pray for her. There, you see her yonder on the ground. She insisted on being taken out of the carriage, in spite of all the trouble which one will have to place her in it again." On a shady part of the platform, in a kind of long box, there was, as the old priest said, a woman whose beautiful, perfectly oval face, lighted up by splendid eyes, denoted no greater age than six-and-twenty. She was suffering from a frightful disease. The disappearance from her system of the calcareous salts had led to a softening of the osseous framework, the slow destruction of her bones. Three years previously, after the advent of a stillborn child, she had felt vague pains in the spinal column. And then, little by little, her bones had rarefied and lost shape, the vertebrae had sunk, the bones of the pelvis had flattened, and those of the arms and legs had contracted. Thus shrunken, melting away as it were, she had become a mere human remnant, a nameless, fluid thing, which could not be set erect, but had to be carried hither and thither with infinite care, for fear lest she should vanish between one's fingers. Her face, a motionless face, on which sat a stupefied imbecile expression, still retained its beauty of outline, and yet it was impossible to gaze at this wretched shred of a woman without feeling a heart-pang, the keener on account of all the luxury surrounding her; for not only was the box in which she lay lined with blue quilted silk, but she was covered with valuable lace, and a cap of rare valenciennes was set upon her head, her wealth thus being proclaimed, displayed, in the midst of her awful agony. "Ah! how pitiable it is," resumed the Abbe Judaine in an undertone. "To think that she is so young, so pretty, possessed of millions of money! And if you knew how dearly loved she was, with what adoration she is still surrounded. That tall gentleman near her is her husband, that elegantly dressed lady is her sister, Madame Jousseur." Pierre remembered having often noticed in the newspapers the name of Madame Jousseur, wife of a diplomatist, and a conspicuous member of the higher spheres of Catholic society in Paris. People had even circulated a story of some great passion which she had fought against and vanquished. She also was very prettily dressed, with marvellously tasteful simplicity, and she ministered to the wants of her sorry sister with an air of perfect devotion. As for the unhappy woman's husband, who at the age of five-and-thirty had inherited his father's colossal business, he was a clear-complexioned, well-groomed, handsome man, clad in a closely buttoned frock-coat. His eyes, however, were full of tears, for he adored his wife, and had left his business in order to take her to Lourdes, placing his last hope in this appeal to the mercy of Heaven. Ever since the morning, Pierre had beheld many frightful sufferings in that woeful white train. But none had so distressed his soul as did that wretched female skeleton, slowly liquefying in the midst of its lace and its millions. "The unhappy woman!" he murmured with a shudder. The Abbe Judaine, however, made a gesture of serene hope. "The Blessed Virgin will cure her," said he; "I have prayed to her so much." Just then a bell again pealed, and this time it was really the signal for starting. Only two minutes remained. There was a last rush, and folks hurried back towards the train carrying eatables wrapped in paper, and bottles and cans which they had filled with water. Several of them quite lost their heads, and in their inability to find their carriages, ran distractedly from one to the other end of the train; whilst some of the infirm ones dragged themselves about amidst the precipitate tapping of crutches, and others, only able to walk with difficulty, strove to hasten their steps whilst leaning on the arms of some of the lady-hospitallers. It was only with infinite difficulty that four men managed to replace Madame Dieulafay in her first-class compartment. The Vignerons, who were content with second-class accommodation, had already reinstalled themselves in their quarters amidst an extraordinary heap of baskets, boxes, and valises which scarcely allowed little Gustave enough room to stretch his poor puny limbs--the limbs as it were of a deformed insect. And then all the women appeared again: Madame Maze gliding along in silence; Madame Vincent raising her dear little girl in her outstretched arms and dreading lest she should hear her cry out; Madame Vetu, whom it had been necessary to push into the train, after rousing her from her stupefying torment; and Elise Rouquet, who was quite drenched through her obstinacy in endeavouring to drink from the tap, and was still wiping her monstrous face. Whilst each returned to her place and the carriage filled once more, Marie listened to her father, who had come back delighted with his stroll to a pointsman's little house beyond the station, whence a really pleasant stretch of landscape could be discerned. "Shall we lay you down again at once?" asked Pierre, sorely distressed by the pained expression on Marie's face. "Oh no, no, by-and-by!" she replied. "I shall have plenty of time to hear those wheels roaring in my head as though they were grinding my bones." Then, as Ferrand seemed on the point of returning to the cantine van, Sister Hyacinthe begged him to take another look at the strange man before he went off. She was still waiting for Father Massias, astonished at the inexplicable delay in his arrival, but not yet without hope, as Sister Claire des Anges had not returned. "Pray, Monsieur Ferrand," said she, "tell me if this unfortunate man is in any immediate danger." The young doctor again looked at the sufferer, felt him, and listened to his breathing. Then with a gesture of discouragement he answered in a low voice, "I feel convinced that you will not get him to Lourdes alive." Every head was still anxiously stretched forward. If they had only known the man's name, the place he had come from, who he was! But it was impossible to extract a word from this unhappy stranger, who was about to die there, in that carriage, without anybody being able to give his face a name! It suddenly occurred to Sister Hyacinthe to have him searched. Under the circumstances there could certainly be no harm in such a course. "Feel in his pockets, Monsieur Ferrand," she said. The doctor thereupon searched the man in a gentle, cautious way, but the only things that he found in his pockets were a chaplet, a knife, and three sous. And nothing more was ever learnt of the man. At that moment, however, a voice announced that Sister Claire des Anges was at last coming back with Father Massias. All this while the latter had simply been chatting with the priest of Sainte-Radegonde in one of the waiting-rooms. Keen emotion attended his arrival; for a moment all seemed saved. But the train was about to start, the porters were already closing the carriage doors, and it was necessary that extreme unction should be administered in all haste in order to avoid too long a delay. "This way, reverend Father!" exclaimed Sister Hyacinthe; "yes, yes, pray come in; our unfortunate patient is here." Father Massias, who was five years older than Pierre, whose fellow-student however he had been at the seminary, had a tall, spare figure with an ascetic countenance, framed round with a light-coloured beard and vividly lighted up by burning eyes, He was neither the priest harassed by doubt, nor the priest with childlike faith, but an apostle carried away by his passion, ever ready to fight and vanquish for the pure glory of the Blessed Virgin. In his black cloak with its large hood, and his broad-brimmed flossy hat, he shone resplendently with the perpetual ardour of battle. He immediately took from his pocket the silver case containing the Holy Oils, and the ceremony began whilst the last carriage doors were being slammed and belated pilgrims were rushing back to the train; the station-master, meantime, anxiously glancing at the clock, and realising that it would be necessary for him to grant a few minutes' grace. "/Credo in unum Deum/," hastily murmured the Father. "/Amen/," replied Sister Hyacinthe and the other occupants of the carriage. Those who had been able to do so, had knelt upon the seats, whilst the others joined their hands, or repeatedly made the sign of the cross; and when the murmured prayers were followed by the Litanies of the ritual, every voice rose, an ardent desire for the remission of the man's sins and for his physical and spiritual cure winging its flight heavenward with each successive /Kyrie eleison/. Might his whole life, of which they knew nought, be forgiven him; might he enter, stranger though he was, in triumph into the Kingdom of God! "/Christe, exaudi nos/." "/Ora pro nobis, sancta Dei Genitrix/." Father Massias had pulled out the silver needle from which hung a drop of Holy Oil. In the midst of such a scramble, with the whole train waiting--many people now thrusting their heads out of the carriage windows in surprise at the delay in starting--he could not think of following the usual practice, of anointing in turn all the organs of the senses, those portals of the soul which give admittance to evil. He must content himself, as the rules authorised him to do in pressing cases, with one anointment; and this he made upon the man's lips, those livid parted lips from between which only a faint breath escaped, whilst the rest of his face, with its lowered eyelids, already seemed indistinct, again merged into the dust of the earth. "/Per istam sanctam unctionem/," said the Father, "/et suam piissimam misericordiam indulgeat tibi Dominus quidquid per visum, auditum, odoratum, gustum, tactum, deliquisti."* * Through this holy unction and His most tender mercy may the Lord pardon thee whatever sins thou hast committed by thy sight, hearing, etc. The remainder of the ceremony was lost amid the hurry and scramble of the departure. Father Massias scarcely had time to wipe off the oil with the little piece of cotton-wool which Sister Hyacinthe held in readiness, before he had to leave the compartment and get into his own as fast as possible, setting the case containing the Holy Oils in order as he did so, whilst the pilgrims finished repeating the final prayer. "We cannot wait any longer! It is impossible!" repeated the station-master as he bustled about. "Come, come, make haste everybody!" At last then they were about to resume their journey. Everybody sat down, returned to his or her corner again. Madame de Jonquiere, however, had changed her place, in order to be nearer La Grivotte, whose condition still worried her, and she was now seated in front of M. Sabathier, who remained waiting with silent resignation. Moreover, Sister Hyacinthe had not returned to her compartment, having decided to remain near the unknown man so that she might watch over him and help him. By following this course, too, she was able to minister to Brother Isidore, whose sufferings his sister Marthe was at a loss to assuage. And Marie, turning pale, felt the jolting of the train in her ailing flesh, even before it had resumed its journey under the heavy sun, rolling onward once more with its load of sufferers stifling in the pestilential atmosphere of the over-heated carriages. At last a loud whistle resounded, the engine puffed, and Sister Hyacinthe rose up to say: The /Magnificat/, my children! IV MIRACLES JUST as the train was beginning to move, the door of the compartment in which Pierre and Marie found themselves was opened and a porter pushed a girl of fourteen inside, saying: "There's a seat here--make haste!" The others were already pulling long faces and were about to protest, when Sister Hyacinthe exclaimed: "What, is it you, Sophie? So you are going back to see the Blessed Virgin who cured you last year!" And at the same time Madame de Jonquiere remarked: "Ah! Sophie, my little friend, I am very pleased to see that you are grateful." "Why, yes, Sister; why, yes, madame," answered the girl, in a pretty way. The carriage door had already been closed again, so that it was necessary that they should accept the presence of this new pilgrim who had fallen from heaven as it were at the very moment when the train, which she had almost missed, was starting off again. She was a slender damsel and would not take up much room. Moreover these ladies knew her, and all the patients had turned their eyes upon her on hearing that the Blessed Virgin had been pleased to cure her. They had now got beyond the station, the engine was still puffing, whilst the wheels increased their speed, and Sister Hyacinthe, clapping her hands, repeated: "Come, come, my children, the /Magnificat/." Whilst the joyful chant arose amidst the jolting of the train, Pierre gazed at Sophie. She was evidently a young peasant girl, the daughter of some poor husbandman of the vicinity of Poitiers, petted by her parents, treated in fact like a young lady since she had become the subject of a miracle, one of the elect, whom the priests of the district flocked to see. She wore a straw hat with pink ribbons, and a grey woollen dress trimmed with a flounce. Her round face although not pretty was a very pleasant one, with a beautifully fresh complexion and clear, intelligent eyes which lent her a smiling, modest air. When the /Magnificat/ had been sung, Pierre was unable to resist his desire to question Sophie. A child of her age, with so candid an air, so utterly unlike a liar, greatly interested him. "And so you nearly missed the train, my child?" he said. "I should have been much ashamed if I had, Monsieur l'Abbe," she replied. "I had been at the station since twelve o'clock. And all at once I saw his reverence, the priest of Sainte-Radegonde, who knows me well and who called me to him, to kiss me and tell me that it was very good of me to go back to Lourdes. But it seems the train was starting and I only just had time to run on to the platform. Oh! I ran so fast!" She paused, laughing, still slightly out of breath, but already repenting that she had been so giddy. "And what is your name, my child?" asked Pierre. "Sophie Couteau, Monsieur l'Abbe." "You do not belong to the town of Poitiers?" "Oh no! certainly not. We belong to Vivonne, which is seven kilometres away. My father and mother have a little land there, and things would not be so bad if there were not eight children at home--I am the fifth,--fortunately the four older ones are beginning to work." "And you, my child, what do you do?" "I, Monsieur l'Abbe! Oh! I am no great help. Since last year, when I came home cured, I have not been left quiet a single day, for, as you can understand, so many people have come to see me, and then too I have been taken to Monseigneur's,* and to the convents and all manner of other places. And before all that I was a long time ill. I could not walk without a stick, and each step I took made me cry out, so dreadfully did my foot hurt me." * The Bishop's residence. "So it was of some injury to the foot that the Blessed Virgin cured you?" Sophie did not have time to reply, for Sister Hyacinthe, who was listening, intervened: "Of caries of the bones of the left heel, which had been going on for three years," said she. "The foot was swollen and quite deformed, and there were fistulas giving egress to continual suppuration." On hearing this, all the sufferers in the carriage became intensely interested. They no longer took their eyes off this little girl on whom a miracle had been performed, but scanned her from head to foot as though seeking for some sign of the prodigy. Those who were able to stand rose up in order that they might the better see her, and the others, the infirm ones, stretched on their mattresses, strove to raise themselves and turn their heads. Amidst the suffering which had again come upon them on leaving Poitiers, the terror which filled them at the thought that they must continue rolling onward for another fifteen hours, the sudden advent of this child, favoured by Heaven, was like a divine relief, a ray of hope whence they would derive sufficient strength to accomplish the remainder of their terrible journey. The moaning had abated somewhat already, and every face was turned towards the girl with an ardent desire to believe. This was especially the case with Marie, who, already reviving, joined her trembling hands, and in a gentle supplicating voice said to Pierre, "Question her, pray question her, ask her to tell us everything--cured, O God! cured of such a terrible complaint!" Madame de Jonquiere, who was quite affected, had leant over the partition to kiss the girl. "Certainly," said she, "our little friend will tell you all about it. Won't you, my darling? You will tell us what the Blessed Virgin did for you?" "Oh, certainly! madame-as much as you like," answered Sophie with her smiling, modest air, her eyes gleaming with intelligence. Indeed, she wished to begin at once, and raised her right hand with a pretty gesture, as a sign to everybody to be attentive. Plainly enough, she had already acquired the habit of speaking in public. She could not be seen, however, from some parts of the carriage, and an idea came to Sister Hyacinthe, who said: "Get up on the seat, Sophie, and speak loudly, on account of the noise which the train makes." This amused the girl, and before beginning she needed time to become serious again. "Well, it was like this," said she; "my foot was past cure, I couldn't even go to church any more, and it had to be kept bandaged, because there was always a lot of nasty matter coming from it. Monsieur Rivoire, the doctor, who had made a cut in it, so as to see inside it, said that he should be obliged to take out a piece of the bone; and that, sure enough, would have made me lame for life. But when I got to Lourdes and had prayed a great deal to the Blessed Virgin, I went to dip my foot in the water, wishing so much that I might be cured that I did not even take the time to pull the bandage off. And everything remained in the water, there was no longer anything the matter with my foot when I took it out." A murmur of mingled surprise, wonder, and desire arose and spread among those who heard this marvellous tale, so sweet and soothing to all who were in despair. But the little one had not yet finished. She had simply paused. And now, making a fresh gesture, holding her arms somewhat apart, she concluded: "When I got back to Vivonne and Monsieur Rivoire saw my foot again, he said: 'Whether it be God or the Devil who has cured this child, it is all the same to me; but in all truth she /is/ cured.'" This time a burst of laughter rang out. The girl spoke in too recitative a way, having repeated her story so many times already that she knew it by heart. The doctor's remark was sure to produce an effect, and she herself laughed at it in advance, certain as she was that the others would laugh also. However, she still retained her candid, touching air. But she had evidently forgotten some particular, for Sister Hyacinthe, a glance from whom had foreshadowed the doctor's jest, now softly prompted her "And what was it you said to Madame la Comtesse, the superintendent of your ward, Sophie?" "Ah! yes. I hadn't brought many bandages for my foot with me, and I said to her, 'It was very kind of the Blessed Virgin to cure me the first day, as I should have run out of linen on the morrow.'" This provoked a fresh outburst of delight. They all thought her so nice, to have been cured like that! And in reply to a question from Madame de Jonquiere, she also had to tell the story of her boots, a pair of beautiful new boots which Madame la Comtesse had given her, and in which she had run, jumped, and danced about, full of childish delight. Boots! think of it, she who for three years had not even been able to wear a slipper. Pierre, who had become grave, waxing pale with the secret uneasiness which was penetrating him, continued to look at her. And he also asked her other questions. She was certainly not lying, and he merely suspected a slow distortion of the actual truth, an easily explained embellishment of the real facts amidst all the joy she felt at being cured and becoming an important little personage. Who now knew if the cicatrisation of her injuries, effected, so it was asserted, completely, instantaneously, in a few seconds, had not in reality been the work of days? Where were the witnesses? Just then Madame de Jonquiere began to relate that she had been at the hospital at the time referred to. "Sophie was not in my ward," said she, "but I had met her walking lame that very morning--" Pierre hastily interrupted the lady-hospitaller. "Ah! you saw her foot before and after the immersion?" "No, no! I don't think that anybody was able to see it, for it was bound round with bandages. She told you that the bandages had fallen into the piscina." And, turning towards the child, Madame de Jonquiere added, "But she will show you her foot--won't you, Sophie? Undo your shoe." The girl took off her shoe, and pulled down her stocking, with a promptness and ease of manner which showed how thoroughly accustomed she had become to it all. And she not only stretched out her foot, which was very clean and very white, carefully tended indeed, with well-cut, pink nails, but complacently turned it so that the young priest might examine it at his ease. Just below the ankle there was a long scar, whose whity seam, plainly defined, testified to the gravity of the complaint from which the girl had suffered. "Oh! take hold of the heel, Monsieur l'Abbe," said she. "Press it as hard as you like. I no longer feel any pain at all." Pierre made a gesture from which it might have been thought that he was delighted with the power exercised by the Blessed Virgin. But he was still tortured by doubt. What unknown force had acted in this case? Or rather what faulty medical diagnosis, what assemblage of errors and exaggerations, had ended in this fine tale? All the patients, however, wished to see the miraculous foot, that outward and visible sign of the divine cure which each of them was going in search of. And it was Marie, sitting up in her box, and already feeling less pain, who touched it first. Then Madame Maze, quite roused from her melancholy, passed it on to Madame Vincent, who would have kissed it for the hope which it restored to her. M. Sabathier had listened to all the explanations with a beatific air; Madame Vetu, La Grivotte, and even Brother Isidore opened their eyes, and evinced signs of interest; whilst the face of Elise Rouquet had assumed an extraordinary expression, transfigured by faith, almost beatified. If a sore had thus disappeared, might not her own sore close and disappear, her face retaining no trace of it save a slight scar, and again becoming such a face as other people had? Sophie, who was still standing, had to hold on to one of the iron rails, and place her foot on the partition, now on the right, now on the left. And she did not weary of it all, but felt exceedingly happy and proud at the many exclamations which were raised, the quivering admiration and religious respect which were bestowed on that little piece of her person, that little foot which had now, so to say, become sacred. "One must possess great faith, no doubt," said Marie, thinking aloud. "One must have a pure unspotted soul." And, addressing herself to M. de Guersaint, she added: "Father, I feel that I should get well if I were ten years old, if I had the unspotted soul of a little girl." "But you are ten years old, my darling! Is it not so, Pierre? A little girl of ten years old could not have a more spotless soul." Possessed of a mind prone to chimeras, M. de Guersaint was fond of hearing tales of miracles. As for the young priest, profoundly affected by the ardent purity which the young girl evinced, he no longer sought to discuss the question, but let her surrender herself to the consoling illusions which Sophie's tale had wafted through the carriage. The temperature had become yet more oppressive since their departure from Poitiers, a storm was rising in the coppery sky, and it seemed as though the train were rushing through a furnace. The villages passed, mournful and solitary under the burning sun. At Couhe-Verac they had again said their chaplets, and sung another canticle. At present, however, there was some slight abatement of the religious exercises. Sister Hyacinthe, who had not yet been able to lunch, ventured to eat a roll and some fruit in all haste, whilst still ministering to the strange man whose faint, painful breathing seemed to have become more regular. And it was only on passing Ruffec at three o'clock that they said the vespers of the Blessed Virgin. "/Ora pro nobis, sancta Dei Genitrix/." "/Ut digni efficiamur promissionibus Christi/."* * "Pray for us, O holy Mother of God, That we may be made worthy of the promises of Christ." As they were finishing, M. Sabathier, who had watched little Sophie while she put on her shoe and stocking, turned towards M. de Guersaint. "This child's case is interesting, no doubt," he remarked. "But it is a mere nothing, monsieur, for there have been far more marvellous cures than that. Do you know the story of Pierre de Rudder, a Belgian working-man?" Everybody had again begun to listen. "This man," continued M. Sabathier, "had his leg broken by the fall of a tree. Eight years afterwards the two fragments of the bone had not yet joined together again--the two ends could be seen in the depths of a sore which was continually suppurating; and the leg hung down quite limp, swaying in all directions. Well, it was sufficient for this man to drink a glassful of the miraculous water, and his leg was made whole again. He was able to walk without crutches, and the doctor said to him: 'Your leg is like that of a new-born child.' Yes, indeed, a perfectly new leg." Nobody spoke, but the listeners exchanged glances of ecstasy. "And, by the way," resumed M. Sabathier, "it is like the story of Louis Bouriette, a quarryman, one of the first of the Lourdes miracles. Do you know it? Bouriette had been injured by an explosion during some blasting operations. The sight of his right eye was altogether destroyed, and he was even threatened with the loss of the left one. Well, one day he sent his daughter to fetch a bottleful of the muddy water of the source, which then scarcely bubbled up to the surface. He washed his eye with this muddy liquid, and prayed fervently. And, all at once, he raised a cry, for he could see, monsieur, see as well as you and I. The doctor who was attending him drew up a detailed narrative of the case, and there cannot be the slightest doubt about its truth." "It is marvellous," murmured M. de Guersaint in his delight. "Would you like another example, monsieur? I can give you a famous one, that of Francois Macary, the carpenter of Lavaur. During eighteen years he had suffered from a deep varicose ulcer, with considerable enlargement of the tissues in the mesial part of the left leg. He had reached such a point that he could no longer move, and science decreed that he would forever remain infirm. Well, one evening he shuts himself up with a bottle of Lourdes water. He takes off his bandages, washes both his legs, and drinks what little water then remains in the bottle. Then he goes to bed and falls asleep; and when he awakes, he feels his legs and looks at them. There is nothing left; the varicose enlargement, the ulcers, have all disappeared. The skin of his knee, monsieur, had become as smooth, as fresh as it had been when he was twenty." This time there was an explosion of surprise and admiration. The patients and the pilgrims were entering into the enchanted land of miracles, where impossibilities are accomplished at each bend of the pathways, where one marches on at ease from prodigy to prodigy. And each had his or her story to tell, burning with a desire to contribute a fresh proof, to fortify faith and hope by yet another example. That silent creature, Madame Maze, was so transported that she spoke the first. "I have a friend," said she, "who knew the Widow Rizan, that lady whose cure also created so great a stir. For four-and-twenty years her left side had been entirely paralysed. Her stomach was unable to retain any solid food, and she had become an inert bag of bones which had to be turned over in bed, The friction of the sheets, too, had ended by rubbing her skin away in parts. Well, she was so low one evening that the doctor announced that she would die during the night. An hour later, however, she emerged from her torpor and asked her daughter in a faint voice to go and fetch her a glass of Lourdes water from a neighbour's. But she was only able to obtain this glass of water on the following morning; and she cried out to her daughter: 'Oh! it is life that I am drinking--rub my face with it, rub my arm and my leg, rub my whole body with it!' And when her daughter obeyed her, she gradually saw the huge swelling subside, and the paralysed, tumefied limbs recover their natural suppleness and appearance. Nor was that all, for Madame Rizan cried out that she was cured and felt hungry, and wanted bread and meat--she who had eaten none for four-and-twenty years! And she got out of bed and dressed herself, whilst her daughter, who was so overpowered that the neighbours thought she had become an orphan, replied to them: 'No, no, mamma isn't dead, she has come to life again!'" This narrative had brought tears to Madame Vincent's eyes. Ah! if she had only been able to see her little Rose recover like that, eat with a good appetite, and run about again! At the same time, another case, which she had been told of in Paris and which had greatly influenced her in deciding to take her ailing child to Lourdes, returned to her memory. "And I, too," said she, "know the story of a girl who was paralysed. Her name was Lucie Druon, and she was an inmate of an orphan asylum. She was quite young and could not even kneel down. Her limbs were bent like hoops. Her right leg, the shorter of the two, had ended by becoming twisted round the left one; and when any of the other girls carried her about you saw her feet hanging down quite limp, like dead ones. Please notice that she did not even go to Lourdes. She simply performed a novena; but she fasted during the nine days, and her desire to be cured was so great that she spent her nights in prayer. At last, on the ninth day, whilst she was drinking a little Lourdes water, she felt a violent commotion in her legs. She picked herself up, fell down, picked herself up again and walked. All her little companions, who were astonished, almost frightened at the sight, began to cry out 'Lucie can walk! Lucie can walk!' It was quite true. In a few seconds her legs had become straight and strong and healthy. She crossed the courtyard and was able to climb up the steps of the chapel, where the whole sisterhood, transported with gratitude, chanted the /Magnificat/. Ah! the dear child, how happy, how happy she must have been!" As Madame Vincent finished, two tears fell from her cheeks on to the pale face of her little girl, whom she kissed distractedly. The general interest was still increasing, becoming quite impassioned. The rapturous joy born of these beautiful stories, in which Heaven invariably triumphed over human reality, transported these childlike souls to such a point that those who were suffering the most grievously sat up in their turn, and recovered the power of speech. And with the narratives of one and all was blended a thought of the sufferer's own ailment, a belief that he or she would also be cured, since a malady of the same description had vanished like an evil dream beneath the breath of the Divinity. "Ah!" stammered Madame Vetu, her articulation hindered by her sufferings, "there was another one, Antoinette Thardivail, whose stomach was being eaten away like mine. You would have said that dogs were devouring it, and sometimes there was a swelling in it as big as a child's head. Tumours indeed were ever forming in it, like fowl's eggs, so that for eight months she brought up blood. And she also was at the point of death, with nothing but her skin left on her bones, and dying of hunger, when she drank some water of Lourdes and had the pit of her stomach washed with it. Three minutes afterwards, her doctor, who on the previous day had left her almost in the last throes, scarce breathing, found her up and sitting by the fireside, eating a tender chicken's wing with a good appetite. She had no more tumours, she laughed as she had laughed when she was twenty, and her face had regained the brilliancy of youth. Ah! to be able to eat what one likes, to become young again, to cease suffering!" "And the cure of Sister Julienne!" then exclaimed La Grivotte, raising herself on one of her elbows, her eyes glittering with fever. "In her case it commenced with a bad cold as it did with me, and then she began to spit blood. And every six months she fell ill again and had to take to her bed. The last time everybody said that she wouldn't leave it alive. The doctors had vainly tried every remedy, iodine, blistering, and cauterising. In fact, hers was a real case of phthisis, certified by half a dozen medical men. Well, she comes to Lourdes, and Heaven alone knows amidst what awful suffering--she was so bad, indeed, that at Toulouse they thought for a moment that she was about to die! The Sisters had to carry her in their arms, and on reaching the piscina the lady-hospitallers wouldn't bathe her. She was dead, they said. No matter! she was undressed at last, and plunged into the water, quite unconscious and covered with perspiration. And when they took her out she was so pale that they laid her on the ground, thinking that it was certainly all over with her at last. But, all at once, colour came back to her cheeks, her eyes opened, and she drew a long breath. She was cured; she dressed herself without any help and made a good meal after she had been to the Grotto to thank the Blessed Virgin. There! there's no gainsaying it, that was a real case of phthisis, completely cured as though by medicine!" Thereupon Brother Isidore in his turn wished to speak; but he was unable to do so at any length, and could only with difficulty manage to say to his sister: "Marthe, tell them the story of Sister Dorothee which the priest of Saint-Sauveur related to us." "Sister Dorothee," began the peasant girl in an awkward way, "felt her leg quite numbed when she got up one morning, and from that time she lost the use of it, for it got as cold and as heavy as a stone. Besides which she felt a great pain in the back. The doctors couldn't understand it. She saw half a dozen of them, who pricked her with pins and burnt her skin with a lot of drugs. But it was just as if they had sung to her. Sister Dorothee had well understood that only the Blessed Virgin could find the right remedy for her, and so she went off to Lourdes, and had herself dipped in the piscina. She thought at first that the water was going to kill her, for it was so bitterly cold. But by-and-by it became so soft that she fancied it was warm, as nice as milk. She had never felt so nice before, it seemed to her as if her veins were opening and the water were flowing into them. As you will understand, life was returning into her body since the Blessed Virgin was concerning herself in the case. She no longer had anything the matter with her when she came out, but walked about, ate the whole of a pigeon for her dinner, and slept all night long like the happy woman she was. Glory to the Blessed Virgin, eternal gratitude to the most Powerful Mother and her Divine Son!" Elise Rouquet would also have liked to bring forward a miracle which she was acquainted with. Only she spoke with so much difficulty owing to the deformity of her mouth, that she had not yet been able to secure a turn. Just then, however, there was a pause, and drawing the wrap, which concealed the horror of her sore, slightly on one side, she profited by the opportunity to begin. "For my part, I wasn't told anything about a great illness, but it was a very funny case at all events," she said. "It was about a woman, Celestine Dubois, as she was called, who had run a needle right into her hand while she was washing. It stopped there for seven years, for no doctor was able to take it out. Her hand shrivelled up, and she could no longer open it. Well, she got to Lourdes, and dipped her hand into the piscina. But as soon as she did so she began to shriek, and took it out again. Then they caught hold of her and put her hand into the water by force, and kept it there while she continued sobbing, with her face covered with sweat. Three times did they plunge her hand into the piscina, and each time they saw the needle moving along, till it came out by the tip of the thumb. She shrieked, of course, because the needle was moving though her flesh just as though somebody had been pushing it to drive it out. And after that Celestine never suffered again, and only a little scar could be seen on her hand as a mark of what the Blessed Virgin had done." This anecdote produced a greater effect than even the miraculous cures of the most fearful illnesses. A needle which moved as though somebody were pushing it! This peopled the Invisible, showed each sufferer his Guardian Angel standing behind him, only awaiting the orders of Heaven in order to render him assistance. And besides, how pretty and childlike the story was--this needle which came out in the miraculous water after obstinately refusing to stir during seven long years. Exclamations of delight resounded from all the pleased listeners; they smiled and laughed with satisfaction, radiant at finding that nothing was beyond the power of Heaven, and that if it were Heaven's pleasure they themselves would all become healthy, young, and superb. It was sufficient that one should fervently believe and pray in order that nature might be confounded and that the Incredible might come to pass. Apart from that there was merely a question of good luck, since Heaven seemed to make a selection of those sufferers who should be cured. "Oh! how beautiful it is, father," murmured Marie, who, revived by the passionate interest which she took in the momentous subject, had so far contented herself with listening, dumb with amazement as it were. "Do you remember," she continued, "what you yourself told me of that poor woman, Joachine Dehaut, who came from Belgium and made her way right across France with her twisted leg eaten away by an ulcer, the awful smell of which drove everybody away from her? First of all the ulcer was healed; you could press her knee and she felt nothing, only a slight redness remained to mark where it had been. And then came the turn of the dislocation. She shrieked while she was in the water, it seemed to her as if somebody were breaking her bones, pulling her leg away from her; and, at the same time, she and the woman who was bathing her, saw her deformed foot rise and extend into its natural shape with the regular movement of a clock hand. Her leg also straightened itself, the muscles extended, the knee replaced itself in its proper position, all amidst such acute pain that Joachine ended by fainting. But as soon as she recovered consciousness, she darted off, erect and agile, to carry her crutches to the Grotto." M. de Guersaint in his turn was laughing with wonderment, waving his hand to confirm this story, which had been told him by a Father of the Assumption. He could have related a score of similar instances, said he, each more touching, more extraordinary than the other. He even invoked Pierre's testimony, and the young priest, who was unable to believe, contented himself with nodding his head. At first, unwilling as he was to afflict Marie, he had striven to divert his thoughts by gazing though the carriage window at the fields, trees, and houses which defiled before his eyes. They had just passed Angouleme, and meadows stretched out, and lines of poplar trees fled away amidst the continuous fanning of the air, which the velocity of the train occasioned. They were late, no doubt, for they were hastening onward at full speed, thundering along under the stormy sky, through the fiery atmosphere, devouring kilometre after kilometre in swift succession. However, despite himself, Pierre heard snatches of the various narratives, and grew interested in these extravagant stories, which the rough jolting of the wheels accompanied like a lullaby, as though the engine had been turned loose and were wildly bearing them away to the divine land of dreams, They were rolling, still rolling along, and Pierre at last ceased to gaze at the landscape, and surrendered himself to the heavy, sleep-inviting atmosphere of the carriage, where ecstasy was growing and spreading, carrying everyone far from the world of reality across which they were so rapidly rushing, The sight of Marie's face with its brightened look filled the young priest with sincere joy, and he let her retain his hand, which she had taken in order to acquaint him, by the pressure of her fingers, with all the confidence which was reviving in her soul. And why should he have saddened her by his doubts, since he was so desirous of her cure? So he continued clasping her small, moist hand, feeling infinite affection for her, a dolorous brotherly love which distracted him, and made him anxious to believe in the pity of the spheres, in a superior kindness which tempered suffering to those who were plunged in despair, "Oh!" she repeated, "how beautiful it is, Pierre! How beautiful it is! And what glory it will be if the Blessed Virgin deigns to disturb herself for me! Do you really think me worthy of such a favour?" "Assuredly I do," he exclaimed; "you are the best and the purest, with a spotless soul as your father said; there are not enough good angels in Paradise to form your escort." But the narratives were not yet finished. Sister Hyacinthe and Madame de Jonquiere were now enumerating all the miracles with which they were acquainted, the long, long series of miracles which for more than thirty years had been flowering at Lourdes, like the uninterrupted budding of the roses on the Mystical Rose-tree. They could be counted by thousands, they put forth fresh shoots every year with prodigious verdancy of sap, becoming brighter and brighter each successive season. And the sufferers who listened to these marvellous stories with increasing feverishness were like little children who, after hearing one fine fairy tale, ask for another, and another, and yet another. Oh! that they might have more and more of those stories in which evil reality was flouted, in which unjust nature was cuffed and slapped, in which the Divinity intervened as the supreme healer, He who laughs at science and distributes happiness according to His own good pleasure. First of all there were the deaf and the dumb who suddenly heard and spoke; such as Aurelie Bruneau, who was incurably deaf, with the drums of both ears broken, and yet was suddenly enraptured by the celestial music of a harmonium; such also as Louise Pourchet, who on her side had been dumb for five-and-twenty years, and yet, whilst praying in the Grotto, suddenly exclaimed, "Hail, Mary, full of grace!" And there were others and yet others who were completely cured by merely letting a few drops of water fall into their ears or upon their tongues. Then came the procession of the blind: Father Hermann, who felt the Blessed Virgin's gentle hand removing the veil which covered his eyes; Mademoiselle de Pontbriant, who was threatened with a total loss of sight, but after a simple prayer was enabled to see better than she had ever seen before; then a child twelve years old whose corneas resembled marbles, but who, in three seconds, became possessed of clear, deep eyes, bright with an angelic smile. However, there was especially an abundance of paralytics, of lame people suddenly enabled to walk upright, of sufferers for long years powerless to stir from their beds of misery and to whom the voice said: "Arise and walk!" Delannoy,* afflicted with ataxia, vainly cauterised and burnt, fifteen times an inmate of the Paris hospitals, whence he had emerged with the concurring diagnosis of twelve doctors, feels a strange force raising him up as the Blessed Sacrament goes by, and he begins to follow it, his legs strong and healthy once more. Marie Louise Delpon, a girl of fourteen, suffering from paralysis which had stiffened her legs, drawn back her hands, and twisted her mouth on one side, sees her limbs loosen and the distortion of her mouth disappear as though an invisible hand were severing the fearful bonds which had deformed her. Marie Vachier, riveted to her arm-chair during seventeen years by paraplegia, not only runs and flies on emerging from the piscina, but finds no trace even of the sores with which her long-enforced immobility had covered her body. And Georges Hanquet, attacked by softening of the spinal marrow, passes without transition from agony to perfect health; while Leonie Charton, likewise afflicted with softening of the medulla, and whose vertebrae bulge out to a considerable extent, feels her hump melting away as though by enchantment, and her legs rise and straighten, renovated and vigorous. * This was one of the most notorious of the recorded cases and had a very strange sequel subsequent to the first publication of this work. Pierre Delannoy had been employed as a ward-assistant in one of the large Paris hospitals from 1877 to 1881, when he came to the conclusion that the life of an in-patient was far preferable to the one he was leading. He, therefore, resolved to pass the rest of his days inside different hospitals in the capacity of invalid. He started by feigning locomotor ataxia, and for six years deceived the highest medical experts in Paris, so curiously did he appear to suffer. He stayed in turn in all the hospitals in the city, being treated with every care and consideration, until at last he met with a doctor who insisted on cauterisation and other disagreeable remedies. Delannoy thereupon opined that the time to be cured had arrived, and cured he became, and was discharged. He next appeared at Lourdes, supported by crutches, and presenting every symptom of being hopelessly crippled. With other infirm and decrepid people he was dipped in the piscina and so efficacious did this treatment prove that he came out another man, threw his crutches to the ground and walked, as an onlooker expressed it, "like a rural postman." All Lourdes rang with the fame of the miracle, and the Church, after starring Delannoy round the country as a specimen of what could be done at the holy spring, placed him in charge of a home for invalids. But this was too much like hard work, and he soon decamped with all the money he could lay his hands on. Returning to Paris he was admitted to the Hospital of Ste. Anne as suffering from mental debility, but this did not prevent him from running off one night with about $300 belonging to a dispenser. The police were put on his track and arrested him in May, 1895, when he tried to pass himself off as a lunatic; but he had become by this time too well known, and was indicted in due course. At his trial he energetically denied that he had ever shammed, but the Court would not believe him, and sentenced him to four years' imprisonment with hard labour. --Trans. Then came all sorts of ailments. First those brought about by scrofula--a great many more legs long incapable of service and made anew. There was Margaret Gehier, who had suffered from coxalgia for seven-and-twenty years, whose hip was devoured by the disease, whose left knee was anchylosed, and who yet was suddenly able to fall upon her knees to thank the Blessed Virgin for healing her. There was also Philomene Simonneau, the young Vendeenne, whose left leg was perforated by three horrible sores in the depths of which her carious bones were visible, and whose bones, whose flesh, and whose skin were all formed afresh. Next came the dropsical ones: Madame Ancelin, the swelling of whose feet, hands, and entire body subsided without anyone being able to tell whither all the water had gone; Mademoiselle Montagnon, from whom, on various occasions, nearly twenty quarts of water had been drawn, and who, on again swelling, was entirely rid of the fluid by the application of a bandage which had been dipped in the miraculous source. And, in her case also, none of the water could be found, either in her bed or on the floor. In the same way, not a complaint of the stomach resisted, all disappeared with the first glass of water. There was Marie Souchet, who vomited black blood, who had wasted to a skeleton, and who devoured her food and recovered her flesh in two days' time! There was Marie Jarlaud, who had burnt herself internally through drinking a glass of a metallic solution used for cleansing and brightening kitchen utensils, and who felt the tumour which had resulted from her injuries melt rapidly away. Moreover, every tumour disappeared in this fashion, in the piscina, without leaving the slightest trace behind. But that which caused yet greater wonderment was the manner in which ulcers, cancers, all sorts of horrible, visible sores were cicatrised as by a breath from on high. A Jew, an actor, whose hand was devoured by an ulcer, merely had to dip it in the water and he was cured. A very wealthy young foreigner, who had a wen as large as a hen's egg, on his right wrist, /beheld/ it dissolve. Rose Duval, who, as a result of a white tumour, had a hole in her left elbow, large enough to accommodate a walnut, was able to watch and follow the prompt action of the new flesh in filling up this cavity! The Widow Fromond, with a lip half decoyed by a cancerous formation, merely had to apply the miraculous water to it as a lotion, and not even a red mark remained. Marie Moreau, who experienced fearful sufferings from a cancer in the breast, fell asleep, after laying on it a linen cloth soaked in some water of Lourdes, and when she awoke, two hours later, the pain had disappeared, and her flesh was once more smooth and pink and fresh. At last Sister Hyacinthe began to speak of the immediate and complete cures of phthisis, and this was the triumph, the healing of that terrible disease which ravages humanity, which unbelievers defied the Blessed Virgin to cure, but which she did cure, it was said, by merely raising her little finger. A hundred instances, more extraordinary one than the other, pressed forward for citation. Marguerite Coupel, who had suffered from phthisis for three years, and the upper part of whose lungs is destroyed by tuberculosis, rises up and goes off, radiant with health. Madame de la Riviere, who spits blood, who is ever covered with a cold perspiration, whose nails have already acquired a violet tinge, who is indeed on the point of drawing her last breath, requires but a spoonful of the water to be administered to her between her teeth, and lo! the rattles cease, she sits up, makes the responses to the litanies, and asks for some broth. Julie Jadot requires four spoonfuls; but then she could no longer hold up her head, she was of such a delicate constitution that disease had reduced her to nothing; and yet, in a few days, she becomes quite fat. Anna Catry, who is in the most advanced stage of the malady, with her left lung half destroyed by a cavity, is plunged five times into the cold water, contrary to all the dictates of prudence, and she is cured, her lung is healthy once more. Another consumptive girl, condemned by fifteen doctors, has asked nothing, has simply fallen on her knees in the Grotto, by chance as it were, and is afterwards quite surprised at having been cured /au passage/, through the lucky circumstance of having been there, no doubt, at the hour when the Blessed Virgin, moved to pity, allows miracles to fall from her invisible hands. Miracles and yet more miracles! They rained down like the flowers of dreams from a clear and balmy sky. Some of them were touching, some of them were childish. An old woman, who, having her hand anchylosed, had been incapable of moving it for thirty years, washes it in the water and is at once able to make the sign of the Cross. Sister Sophie, who barked like a dog, plunges into the piscina and emerges from it with a clear, pure voice, chanting a canticle. Mustapha, a Turk, invokes the White Lady and recovers the use of his right eye by applying a compress to it. An officer of Turcos was protected at Sedan; a cuirassier of Reichsoffen would have died, pierced in the heart by a bullet, if this bullet after passing though his pocket-book had not stayed its flight on reaching a little picture of Our Lady of Lourdes! And, as with the men and women, so did the children, the poor, suffering little ones, find mercy; a paralytic boy of five rose and walked after being held for five minutes under the icy jet of the spring; another one, fifteen years of age, who, lying in bed, could only raise an inarticulate cry, sprang out of the piscina, shouting that he was cured; another one, but two years old, a poor tiny fellow who had never been able to walk, remained for a quarter of an hour in the cold water and then, invigorated and smiling, took his first steps like a little man! And for all of them, the little ones as well as the adults, the pain was acute whilst the miracle was being accomplished; for the work of repair could not be effected without causing an extraordinary shock to the whole human organism; the bones grew again, new flesh was formed, and the disease, driven away, made its escape in a final convulsion. But how great was the feeling of comfort which followed! The doctors could not believe their eyes, their astonishment burst forth at each fresh cure, when they saw the patients whom they had despaired of run and jump and eat with ravenous appetites. All these chosen ones, these women cured of their ailments, walked a couple of miles, sat down to roast fowl, and slept the soundest of sleeps for a dozen hours. Moreover, there was no convalescence, it was a sudden leap from the death throes to complete health. Limbs were renovated, sores were filled up, organs were reformed in their entirety, plumpness returned to the emaciated, all with the velocity of a lightning flash! Science was completely baffled. Not even the most simple precautions were taken, women were bathed at all times and seasons, perspiring consumptives were plunged into the icy water, sores were left to their putrefaction without any thought of employing antiseptics. And then what canticles of joy, what shouts of gratitude and love arose at each fresh miracle! The favoured one falls upon her knees, all who are present weep, conversions are effected, Protestants and Jews alike embrace Catholicism--other miracles these, miracles of faith, at which Heaven triumphs. And when the favoured one, chosen for the miracle, returns to her village, all the inhabitants crowd to meet her, whilst the bells peal merrily; and when she is seen springing lightly from the vehicle which has brought her home, shouts and sobs of joy burst forth and all intonate the /Magnificat/: Glory to the Blessed Virgin! Gratitude and love for ever! Indeed, that which was more particularly evolved from the realisation of all these hopes, from the celebration of all these ardent thanksgivings, was gratitude--gratitude to the Mother most pure and most admirable. She was the great passion of every soul, she, the Virgin most powerful, the Virgin most merciful, the Mirror of Justice, the Seat of Wisdom.* All hands were stretched towards her, Mystical Rose in the dim light of the chapels, Tower of Ivory on the horizon of dreamland, Gate of Heaven leading into the Infinite. Each day at early dawn she shone forth, bright Morning Star, gay with juvenescent hope. And was she not also the Health of the weak, the Refuge of sinners, the Comforter of the afflicted? France had ever been her well-loved country, she was adored there with an ardent worship, the worship of her womanhood and her motherhood, the soaring of a divine affection; and it was particularly in France that it pleased her to show herself to little shepherdesses. She was so good to the little and the humble; she continually occupied herself with them; and if she was appealed to so willingly it was because she was known to be the intermediary of love betwixt Earth and Heaven. Every evening she wept tears of gold at the feet of her divine Son to obtain favours from Him, and these favours were the miracles which He permitted her to work,--these beautiful, flower-like miracles, as sweet-scented as the roses of Paradise, so prodigiously splendid and fragrant. * For the information of Protestant and other non-Catholic readers it may be mentioned that all the titles enumerated in this passage are taken from the Litany of the Blessed Virgin.--Trans. But the train was still rolling, rolling onward. They had just passed Contras, it was six o'clock, and Sister Hyacinthe, rising to her, feet, clapped her hands together and once again repeated: "The Angelus, my children!" Never had "Aves" impregnated with greater faith, inflamed with a more fervent desire to be heard by Heaven, winged their flight on high. And Pierre suddenly understood everything, clearly realised the meaning of all these pilgrimages, of all these trains rolling along through every country of the civilised world, of all these eager crowds, hastening towards Lourdes, which blazed over yonder like the abode of salvation for body and for mind. Ah! the poor wretches whom, ever since morning, he had heard groaning with pain, the poor wretches who exposed their sorry carcasses to the fatigues of such a journey! They were all condemned, abandoned by science, weary of consulting doctors, of having tried the torturing effects of futile remedies. And how well one could understand that, burning with a desire to preserve their lives, unable to resign themselves to the injustice and indifference of Nature, they should dream of a superhuman power, of an almighty Divinity who, in their favour, would perchance annul the established laws, alter the course of the planets, and reconsider His creation! For if the world failed them, did not the Divinity remain to them? In their cases reality was too abominable, and an immense need of illusion and falsehood sprang up within them. Oh! to believe that there is a supreme Justiciar somewhere, one who rights the apparent wrongs of things and beings; to believe that there is a Redeemer, a consoler who is the real master, who can carry the torrents back to their source, who can restore youth to the aged, and life to the dead! And when you are covered with sores, when your limbs are twisted, when your stomach is swollen by tumours, when your lungs are destroyed by disease, to be able to say that all this is of no consequence, that everything may disappear and be renewed at a sign from the Blessed Virgin, that it is sufficient that you should pray to her, touch her heart, and obtain the favour of being chosen by her. And then what a heavenly fount of hope appeared with the prodigious flow of those beautiful stories of cure, those adorable fairy tales which lulled and intoxicated the feverish imaginations of the sick and the infirm. Since little Sophie Couteau, with her white, sound foot, had climbed into that carriage, opening to the gaze of those within it the limitless heavens of the Divine and the Supernatural, how well one could understand the breath of resurrection that was passing over the world, slowly raising those who despaired the most from their beds of misery, and making their eyes shine since life was itself a possibility for them, and they were, perhaps, about to begin it afresh. Yes, 't was indeed that. If that woeful train was rolling, rolling on, if that carriage was full, if the other carriages were full also, if France and the world, from the uttermost limits of the earth, were crossed by similar trains, if crowds of three hundred thousand believers, bringing thousands of sick along with them, were ever setting out, from one end of the year to the other, it was because the Grotto yonder was shining forth in its glory like a beacon of hope and illusion, like a sign of the revolt and triumph of the Impossible over inexorable materiality. Never had a more impassionating romance been devised to exalt the souls of men above the stern laws of life. To dream that dream, this was the great, the ineffable happiness. If the Fathers of the Assumption had seen the success of their pilgrimages increase and spread from year to year, it was because they sold to all the flocking peoples the bread of consolation and illusion, the delicious bread of hope, for which suffering humanity ever hungers with a hunger that nothing will ever appease. And it was not merely the physical sores which cried aloud for cure, the whole of man's moral and intellectual being likewise shrieked forth its wretchedness, with an insatiable yearning for happiness. To be happy, to place the certainty of life in faith, to lean till death should come upon that one strong staff of travel--such was the desire exhaled by every breast, the desire which made every moral grief bend the knee, imploring a continuance of grace, the conversion of dear ones, the spiritual salvation of self and those one loved. The mighty cry spread from pole to pole, ascended and filled all the regions of space: To be happy, happy for evermore, both in life and in death! And Pierre saw the suffering beings around him lose all perception of the jolting and recover their strength as league by league they drew nearer to the miracle. Even Madame Maze grew talkative, certain as she felt that the Blessed Virgin would restore her husband to her. With a smile on her face Madame Vincent gently rocked her little Rose in her arms, thinking that she was not nearly so ill as those all but lifeless children who, after being plunged in the icy water, sprang out and played. M. Sabathier jested with M. de Guersaint, and explained to him that, next October, when he had recovered the use of his legs, he should go on a trip to Rome--a journey which he had been postponing for fifteen years and more. Madame Vetu, quite calmed, feeling nothing but a slight twinge in the stomach, imagined that she was hungry, and asked Madame de Jonquiere to let her dip some strips of bread in a glass of milk; whilst Elise Rouquet, forgetting her sores, ate some grapes, with face uncovered. And in La Grivotte who was sitting up and Brother Isidore who had ceased moaning, all those fine stories had left a pleasant fever, to such a point that, impatient to be cured, they grew anxious to know the time. For a minute also the man, the strange man, resuscitated. Whilst Sister Hyacinthe was again wiping the cold sweat from his brow, he raised his eyelids, and a smile momentarily brightened his pallid countenance. Yet once again he, also, had hoped. Marie was still holding Pierre's fingers in her own small, warm hand. It was seven o'clock, they were not due at Bordeaux till half-past seven; and the belated train was quickening its pace yet more and more, rushing along with wild speed in order to make up for the minutes it had lost. The storm had ended by coming down, and now a gentle light of infinite purity fell from the vast clear heavens. "Oh! how beautiful it is, Pierre--how beautiful it is!" Marie again repeated, pressing his hand with tender affection. And leaning towards him, she added in an undertone: "I beheld the Blessed Virgin a little while ago, Pierre, and it was your cure that I implored and shall obtain." The priest, who understood her meaning, was thrown into confusion by the divine light which gleamed in her eyes as she fixed them on his own. She had forgotten her own sufferings; that which she had asked for was his conversion; and that prayer of faith, emanating, pure and candid, from that dear, suffering creature, upset his soul. Yet why should he not believe some day? He himself had been distracted by all those extraordinary narratives. The stifling heat of the carriage had made him dizzy, the sight of all the woe heaped up there caused his heart to bleed with pity. And contagion was doing its work; he no longer knew where the real and the possible ceased, he lacked the power to disentangle such a mass of stupefying facts, to explain such as admitted of explanation and reject the others. At one moment, indeed, as a hymn once more resounded and carried him off with its stubborn importunate rhythm, he ceased to be master of himself, and imagined that he was at last beginning to believe amidst the hallucinatory vertigo which reigned in that travelling hospital, rolling, ever rolling onward at full speed. V BERNADETTE THE train left Bordeaux after a stoppage of a few minutes, during which those who had not dined hastened to purchase some provisions. Moreover, the ailing ones were constantly drinking milk, and asking for biscuits, like little children. And, as soon as they were off again, Sister Hyacinthe clapped her hands, and exclaimed: "Come, let us make haste; the evening prayer." Thereupon, during a quarter of an hour came a confused murmuring, made up of "Paters" and "Aves," self-examinations, acts of contrition, and vows of trustful reliance in God, the Blessed Virgin, and the Saints, with thanksgiving for protection and preservation that day, and, at last, a prayer for the living and for the faithful departed. "In the name of the Father, the Son, and the Holy Ghost. Amen." It was ten minutes past eight o'clock, the shades of night were already bedimming the landscape--a vast plain which the evening mist seemed to prolong into the infinite, and where, far away, bright dots of light shone out from the windows of lonely, scattered houses. In the carriage, the lights of the lamps were flickering, casting a subdued yellow glow on the luggage and the pilgrims, who were sorely shaken by the spreading tendency of the train's motion. "You know, my children," resumed Sister Hyacinthe, who had remained standing, "I shall order silence when we get to Lamothe, in about an hour's time. So you have an hour to amuse yourselves, but you must be reasonable and not excite yourselves too much. And when we have passed Lamothe, you hear me, there must not be another word, another sound, you must all go to sleep." This made them laugh. "Oh! but it is the rule, you know," added the Sister, "and surely you have too much sense not to obey me." Since the morning they had punctually fulfilled the programme of religious exercises specified for each successive hour. And now that all the prayers had been said, the beads told, the hymns chanted, the day's duties were over, and a brief interval for recreation was allowed before sleeping. They were, however, at a loss as to what they should do. "Sister," suddenly said Marie, "if you would allow Monsieur l'Abbe to read to us--he reads extremely well,--and as it happens I have a little book with me--a history of Bernadette which is so interesting--" The others did nor let her finish, but with the suddenly awakened desire of children to whom a beautiful story has been promised, loudly exclaimed: "Oh! yes, Sister. Oh! yes, Sister--" "Of course I will allow it," replied Sister Hyacinthe, "since it is a question of reading something instructive and edifying." Pierre was obliged to consent. But to be able to read the book he wished to be under the lamp, and it was necessary that he should change seats with M. de Guersaint, whom the promise of a story had delighted as much as it did the ailing ones. And when the young priest, after changing seats and declaring that he would be able to see well enough, at last opened the little book, a quiver of curiosity sped from one end of the carriage to the other, and every head was stretched out, lending ear with rapt attention. Fortunately, Pierre had a clear, powerful voice and made himself distinctly heard above the wheels, which, now that the train travelled across a vast level plain, gave out but a subdued, rumbling sound. Before beginning, however, the young priest had examined the book. It was one of those little works of propaganda issued from the Catholic printing-presses and circulated in profusion throughout all Christendom. Badly printed, on wretched paper, it was adorned on its blue cover with a little wood-cut of Our Lady of Lourdes, a naive design alike stiff and awkward. The book itself was short, and half an hour would certainly suffice to read it from cover to cover without hurrying. Accordingly, in his fine, clear voice, with its penetrating, musical tones, he began his perusal as follows:-- "It happened at Lourdes, a little town near the Pyrenees, on a Thursday, February 11, 1858. The weather was cold, and somewhat cloudy, and in the humble home of a poor but honest miller named Francois Soubirous there was no wood to cook the dinner. The miller's wife, Louise, said to her younger daughter Marie, 'Go and gather some wood on the bank of the Gave or on the common-land.' The Gave is a torrent which passes through Lourdes. "Marie had an elder sister, named Bernadette, who had lately arrived from the country, where some worthy villagers had employed her as a shepherdess. She was a slender, delicate, extremely innocent child, and knew nothing except her rosary. Louise Soubirous hesitated to send her out with her sister, on account of the cold, but at last, yielding to the entreaties of Marie and a young girl of the neighbourhood called Jeanne Abadie, she consented to let her go. "Following the bank of the torrent and gathering stray fragments of dead wood, the three maidens at last found themselves in front of the Grotto, hollowed out in a huge mass of rock which the people of the district called Massabielle." Pierre had reached this point and was turning the page when he suddenly paused and let the little book fall on his knees. The childish character of the narrative, its ready-made, empty phraseology, filled him with impatience. He himself possessed quite a collection of documents concerning this extraordinary story, had passionately studied even its most trifling details, and in the depths of his heart retained a feeling of tender affection and infinite pity for Bernadette. He had just reflected, too, that on the very next day he would be able to begin that decisive inquiry which he had formerly dreamt of making at Lourdes. In fact, this was one of the reasons which had induced him to accompany Marie on her journey. And he was now conscious of an awakening of all his curiosity respecting the Visionary, whom he loved because he felt that she had been a girl of candid soul, truthful and ill-fated, though at the same time he would much have liked to analyse and explain her case. Assuredly, she had not lied, she had indeed beheld a vision and heard voices, like Joan of Arc; and like Joan of Arc also, she was now, in the opinion of the devout, accomplishing the deliverance of France--from sin if not from invaders. Pierre wondered what force could have produced her--her and her work. How was it that the visionary faculty had become developed in that lowly girl, so distracting believing souls as to bring about a renewal of the miracles of primitive times, as to found almost a new religion in the midst of a Holy City, built at an outlay of millions, and ever invaded by crowds of worshippers more numerous and more exalted in mind than had ever been known since the days of the Crusades? And so, ceasing to read the book, Pierre began to tell his companions all that he knew, all that he had divined and reconstructed of that story which is yet so obscure despite the vast rivers of ink which it has already caused to flow. He knew the country and its manners and customs, through his long conversations with his friend Doctor Chassaigne. And he was endowed with charming fluency of language, an emotional power of exquisite purity, many remarkable gifts well fitting him to be a pulpit orator, which he never made use of, although he had known them to be within him ever since his seminary days. When the occupants of the carriage perceived that he knew the story, far better and in far greater detail than it appeared in Marie's little book, and that he related it also in such a gentle yet passionate way, there came an increase of attention, and all those afflicted souls hungering for happiness went forth towards him. First came the story of Bernadette's childhood at Bartres, where she had grown up in the abode of her foster-mother, Madame Lagues, who, having lost an infant of her own, had rendered those poor folks, the Soubirouses, the service of suckling and keeping their child for them. Bartres, a village of four hundred souls, at a league or so from Lourdes, lay as it were in a desert oasis, sequestered amidst greenery, and far from any frequented highway. The road dips down, the few houses are scattered over grassland, divided by hedges and planted with walnut and chestnut trees, whilst the clear rivulets, which are never silent, follow the sloping banks beside the pathways, and nothing rises on high save the small ancient romanesque church, which is perched on a hillock, covered with graves. Wooded slopes undulate upon all sides. Bartres lies in a hollow amidst grass of delicious freshness, grass of intense greenness, which is ever moist at the roots, thanks to the eternal subterraneous expanse of water which is fed by the mountain torrents. And Bernadette, who, since becoming a big girl, had paid for her keep by tending lambs, was wont to take them with her, season after season, through all the greenery where she never met a soul. It was only now and then, from the summit of some slope, that she saw the far-away mountains, the Pic du Midi, the Pic de Viscos, those masses which rose up, bright or gloomy, according to the weather, and which stretched away to other peaks, lightly and faintly coloured, vaguely and confusedly outlined, like apparitions seen in dreams. Then came the home of the Lagueses, where her cradle was still preserved, a solitary, silent house, the last of the village. A meadow planted with pear and apple trees, and only separated from the open country by a narrow stream which one could jump across, stretched out in front of the house. Inside the latter, a low and damp abode, there were, on either side of the wooden stairway leading to the loft, but two spacious rooms, flagged with stones, and each containing four or five beds. The girls, who slept together, fell asleep at even, gazing at the fine pictures affixed to the walls, whilst the big clock in its pinewood case gravely struck the hours in the midst of the deep silence. Ah! those years at Bartres; in what sweet peacefulness did Bernadette live them! Yet she grew up very thin, always in bad health, suffering from a nervous asthma which stifled her in the least veering of the wind; and on attaining her twelfth year she could neither read nor write, nor speak otherwise than in dialect, having remained quite infantile, behindhand in mind as in body. She was a very good little girl, very gentle and well behaved, and but little different from other children, except that instead of talking she preferred to listen. Limited as was her intelligence, she often evinced much natural common-sense, and at times was prompt in her /reparties/, with a kind of simple gaiety which made one smile. It was only with infinite trouble that she was taught her rosary, and when she knew it she seemed bent on carrying her knowledge no further, but repeated it all day long, so that whenever you met her with her lambs, she invariably had her chaplet between her fingers, diligently telling each successive "Pater" and "Ave." For long, long hours she lived like this on the grassy slopes of the hills, hidden away and haunted as it were amidst the mysteries of the foliage, seeing nought of the world save the crests of the distant mountains, which, for an instant, every now and then, would soar aloft in the radiant light, as ethereal as the peaks of dreamland. Days followed days, and Bernadette roamed, dreaming her one narrow dream, repeating the sole prayer she knew, which gave her amidst her solitude, so fresh and naively infantile, no other companion and friend than the Blessed Virgin. But what pleasant evenings she spent in the winter-time in the room on the left, where a fire was kept burning! Her foster-mother had a brother, a priest, who occasionally read some marvellous stories to them--stories of saints, prodigious adventures of a kind to make one tremble with mingled fear and joy, in which Paradise appeared upon earth, whilst the heavens opened and a glimpse was caught of the splendour of the angels. The books he brought with him were often full of pictures--God the Father enthroned amidst His glory; Jesus, so gentle and so handsome with His beaming face; the Blessed Virgin, who recurred again and again, radiant with splendour, clad now in white, now in azure, now in gold, and ever so amiable that Bernadette would see her again in her dreams. But the book which was read more than all others was the Bible, an old Bible which had been in the family for more than a hundred years, and which time and usage had turned yellow. Each winter evening Bernadette's foster-father, the only member of the household who had learnt to read, would take a pin, pass it at random between the leaves of the book, open the latter, and then start reading from the top of the right-hand page, amidst the deep attention of both the women and the children, who ended by knowing the book by heart, and could have continued reciting it without a single mistake. However, Bernadette, for her part, preferred the religious works in which the Blessed Virgin constantly appeared with her engaging smile. True, one reading of a different character amused her, that of the marvellous story of the Four Brothers Aymon. On the yellow paper cover of the little book, which had doubtless fallen from the bale of some peddler who had lost his way in that remote region, there was a naive cut showing the four doughty knights, Renaud and his brothers, all mounted on Bayard, their famous battle charger, that princely present made to them by the fairy Orlanda. And inside were narratives of bloody fights, of the building and besieging of fortresses, of the terrible swordthrusts exchanged by Roland and Renaud, who was at last about to free the Holy Land, without mentioning the tales of Maugis the Magician and his marvellous enchantments, and the Princess Clarisse, the King of Aquitaine's sister, who was more lovely than sunlight. Her imagination fired by such stories as these, Bernadette often found it difficult to get to sleep; and this was especially the case on the evenings when the books were left aside, and some person of the company related a tale of witchcraft. The girl was very superstitious, and after sundown could never be prevailed upon to pass near a tower in the vicinity, which was said to be haunted by the fiend. For that matter, all the folks of the region were superstitious, devout, and simple-minded, the whole countryside being peopled, so to say, with mysteries--trees which sang, stones from which blood flowed, cross-roads where it was necessary to say three "Paters" and three "Aves," if you did not wish to meet the seven-horned beast who carried maidens off to perdition. And what a wealth of terrifying stories there was! Hundreds of stories, so that there was no finishing on the evenings when somebody started them. First came the wehrwolf adventures, the tales of the unhappy men whom the demon forced to enter into the bodies of dogs, the great white dogs of the mountains. If you fire a gun at the dog and a single shot should strike him, the man will be delivered; but if the shot should fall on the dog's shadow, the man will immediately die. Then came the endless procession of sorcerers and sorceresses. In one of these tales Bernadette evinced a passionate interest; it was the story of a clerk of the tribunal of Lourdes who, wishing to see the devil, was conducted by a witch into an untilled field at midnight on Good Friday. The devil arrived clad in magnificent scarlet garments, and at once proposed to the clerk that he should buy his soul, an offer which the clerk pretended to accept. It so happened that the devil was carrying under his arm a register in which different persons of the town, who had already sold themselves, had signed their names. However, the clerk, who was a cunning fellow, pulled out of his pocket a pretended bottle of ink, which in reality contained holy water, and with this he sprinkled the devil, who raised frightful shrieks, whilst the clerk took to flight, carrying the register off with him. Then began a wild, mad race, which might last throughout the night, over the mountains, through the valleys, across the forests and the torrents. "Give me back my register!" shouted the fiend. "No, you sha'n't have it!" replied the clerk. And again and again it began afresh: "Give me back my register!"--"No, you sha'n't have it'!" And at last, finding himself out of breath, near the point of succumbing, the clerk, who had his plan, threw himself into the cemetery, which was consecrated ground, and was there able to deride the devil at his ease, waving the register which he had purloined so as to save the souls of all the unhappy people who had signed their names in it. On the evening when this story was told, Bernadette, before surrendering herself to sleep, would mentally repeat her rosary, delighted with the thought that hell should have been baffled, though she trembled at the idea that it would surely return to prowl around her, as soon as the lamp should have been put out. Throughout one winter, the long evenings were spent in the church. Abbe Ader, the village priest, had authorised it, and many families came, in order to economise oil and candles. Moreover, they felt less cold when gathered together in this fashion. The Bible was read, and prayers were repeated, whilst the children ended by falling asleep. Bernadette alone struggled on to the finish, so pleased she was at being there, in that narrow nave whose slender nervures were coloured blue and red. At the farther end was the altar, also painted and gilded, with its twisted columns and its screens on which appeared the Virgin and Ste. Anne, and the beheading of St. John the Baptist--the whole of a gaudy and somewhat barbaric splendour. And as sleepiness grew upon her, the child must have often seen a mystical vision as it were of those crudely coloured designs rising before her--have seen the blood flowing from St. John's severed head, have seen the aureolas shining, the Virgin ever returning and gazing at her with her blue, living eyes, and looking as though she were on the point of opening her vermilion lips in order to speak to her. For some months Bernadette spent her evenings in this wise, half asleep in front of that sumptuous, vaguely defined altar, in the incipiency of a divine dream which she carried away with her, and finished in bed, slumbering peacefully under the watchful care of her guardian angel. And it was also in that old church, so humble yet so impregnated with ardent faith, that Bernadette began to learn her catechism. She would soon be fourteen now, and must think of her first communion. Her foster-mother, who had the reputation of being avaricious, did not send her to school, but employed her in or about the house from morning till evening. M. Barbet, the schoolmaster, never saw her at his classes, though one day, when he gave the catechism lesson, in the place of Abbe Ader who was indisposed, he remarked her on account of her piety and modesty. The village priest was very fond of Bernadette and often spoke of her to the schoolmaster, saying that he could never look at her without thinking of the children of La Salette, since they must have been good, candid, and pious as she was, for the Blessed Virgin to have appeared to them.* On another occasion whilst the two men were walking one morning near the village, and saw Bernadette disappear with her little flock under some spreading trees in the distance, the Abbe repeatedly turned round to look for her, and again remarked "I cannot account for it, but every time I meet that child it seems to me as if I saw Melanie, the young shepherdess, little Maximin's companion." He was certainly beset by this singular idea, which became, so to say, a prediction. Moreover, had he not one day after catechism, or one evening, when the villagers were gathered in the church, related that marvellous story which was already twelve years old, that story of the Lady in the dazzling robes who walked upon the grass without even making it bend, the Blessed Virgin who showed herself to Melanie and Maximin on the banks of a stream in the mountains, and confided to them a great secret and announced the anger of her Son? Ever since that day a source had sprung up from the tears which she had shed, a source which cured all ailments, whilst the secret, inscribed on parchment fastened with three seals, slumbered at Rome! And Bernadette, no doubt, with her dreamy, silent air, had listened passionately to that wonderful tale and carried it off with her into the desert of foliage where she spent her days, so that she might live it over again as she walked along behind her lambs with her rosary, slipping bead by bead between her slender fingers. * It was on September 19, 1846, that the Virgin is said to have appeared in the ravine of La Sezia, adjacent to the valley of La Salette, between Corps and Eutraigues, in the department of the Isere. The visionaries were Melanie Mathieu, a girl of fourteen, and Maximin Giraud, a boy of twelve. The local clergy speedily endorsed the story of the miracle, and thousands of people still go every year in pilgrimage to a church overlooking the valley, and bathe and drink at a so-called miraculous source. Two priests of Grenoble, however, Abbe Deleon and Abbe Cartellier, accused a Mlle. de Lamerliere of having concocted the miracle, and when she took proceedings against them for libel she lost her case.--Trans. Thus her childhood ran its course at Bartres. That which delighted one in this Bernadette, so poor-blooded, so slight of build, was her ecstatic eyes, beautiful visionary eyes, from which dreams soared aloft like birds winging their flight in a pure limpid sky. Her mouth was large, with lips somewhat thick, expressive of kindliness; her square-shaped head had a straight brow, and was covered with thick black hair, whilst her face would have seemed rather common but for its charming expression of gentle obstinacy. Those who did not gaze into her eyes, however, gave her no thought. To them she was but an ordinary child, a poor thing of the roads, a girl of reluctant growth, timidly humble in her ways. Assuredly it was in her glance that Abbe Ader had with agitation detected the stifling ailment which filled her puny, girlish form with suffering--that ailment born of the greeny solitude in which she had grown up, the gentleness of her bleating lambs, the Angelic Salutation which she had carried with her, hither and thither, under the sky, repeating and repeating it to the point of hallucination, the prodigious stories, too, which she had heard folks tell at her foster-mother's, the long evenings spent before the living altar-screens in the church, and all the atmosphere of primitive faith which she had breathed in that far-away rural region, hemmed in by mountains. At last, on one seventh of January, Bernadette had just reached her fourteenth birthday, when her parents, finding that she learnt nothing at Bartres, resolved to bring her back to Lourdes for good, in order that she might diligently study her catechism, and in this wise seriously prepare herself for her first communion. And so it happened that she had already been at Lourdes some fifteen or twenty days, when on February 11, a Thursday, cold and somewhat cloudy-- But Pierre could carry his narrative no further, for Sister Hyacinthe had risen to her feet and was vigorously clapping her hands. "My children," she exclaimed, "it is past nine o'clock. Silence! silence!" The train had indeed just passed Lamothe, and was rolling with a dull rumble across a sea of darkness--the endless plains of the Landes which the night submerged. For ten minutes already not a sound ought to have been heard in the carriage, one and all ought to have been sleeping or suffering uncomplainingly. However, a mutiny broke out. "Oh! Sister!" exclaimed Marie, whose eyes were sparkling, "allow us just another short quarter of an hour! We have got to the most interesting part." Ten, twenty voices took up the cry: "Oh yes, Sister, please do let us have another short quarter of an hour!" They all wished to hear the continuation, burning with as much curiosity as though they had not known the story, so captivated were they by the touches of compassionate human feeling which Pierre introduced into his narrative. Their glances never left him, all their heads were stretched towards him, fantastically illumined by the flickering light of the lamps. And it was not only the sick who displayed this interest; the ten women occupying the compartment at the far end of the carriage had also become impassioned, and, happy at not missing a single word, turned their poor ugly faces now beautified by naive faith. "No, I cannot!" Sister Hyacinthe at first declared; "the rules are very strict--you must be silent." However, she weakened, she herself feeling so interested in the tale that she could detect her heart beating under her stomacher. Then Marie again repeated her request in an entreating tone; whilst her father, M. de Guersaint, who had listened like one hugely amused, declared that they would all fall ill if the story were not continued. And thereupon, seeing Madame de Jonquiere smile with an indulgent air, Sister Hyacinthe ended by consenting. "Well, then," said she, "I will allow you another short quarter of an hour; but only a short quarter of an hour, mind. That is understood, is it not? For I should otherwise be in fault." Pierre had waited quietly without attempting to intervene. And he resumed his narrative in the same penetrating voice as before, a voice in which his own doubts were softened by pity for those who suffer and who hope. The scene of the story was now transferred to Lourdes, to the Rue des Petits Fosses, a narrow, tortuous, mournful street taking a downward course between humble houses and roughly plastered dead walls. The Soubirous family occupied a single room on the ground floor of one of these sorry habitations, a room at the end of a dark passage, in which seven persons were huddled together, the father, the mother, and five children. You could scarcely see in the chamber; from the tiny, damp inner courtyard of the house there came but a greenish light. And in that room they slept, all of a heap; and there also they ate, when they had bread. For some time past, the father, a miller by trade, could only with difficulty obtain work as a journeyman. And it was from that dark hole, that lowly wretchedness, that Bernadette, the elder girl, with Marie, her sister, and Jeanne, a little friend of the neighbourhood, went out to pick up dead wood, on the cold February Thursday already spoken of. Then the beautiful tale was unfolded at length; how the three girls followed the bank of the Gave from the other side of the castle, and how they ended by finding themselves on the Ile du Chalet in front of the rock of Massabielle, from which they were only separated by the narrow stream diverted from the Gave, and used for working the mill of Savy. It was a wild spot, whither the common herdsman often brought the pigs of the neighbourhood, which, when showers suddenly came on, would take shelter under this rock of Massabielle, at whose base there was a kind of grotto of no great depth, blocked at the entrance by eglantine and brambles. The girls found dead wood very scarce that day, but at last on seeing on the other side of the stream quite a gleaning of branches deposited there by the torrent, Marie and Jeanne crossed over through the water; whilst Bernadette, more delicate than they were, a trifle young-ladyfied, perhaps, remained on the bank lamenting, and not daring to wet her feet. She was suffering slightly from humour in the head, and her mother had expressly bidden her to wrap herself in her /capulet/,* a large white /capulet/ which contrasted vividly with her old black woollen dress. When she found that her companions would not help her, she resignedly made up her mind to take off her /sabots/, and pull down her stockings. It was then about noon, the three strokes of the Angelus rang out from the parish church, rising into the broad calm winter sky, which was somewhat veiled by fine fleecy clouds. And it was then that a great agitation arose within her, resounding in her ears with such a tempestuous roar that she fancied a hurricane had descended from the mountains, and was passing over her. But she looked at the trees and was stupefied, for not a leaf was stirring. Then she thought that she had been mistaken, and was about to pick up her /sabots/, when again the great gust swept through her; but, this time, the disturbance in her ears reached her eyes, she no longer saw the trees, but was dazzled by a whiteness, a kind of bright light which seemed to her to settle itself against the rock, in a narrow, lofty slit above the Grotto, not unlike an ogival window of a cathedral. In her fright she fell upon her knees. What could it be, /mon Dieu/? Sometimes, during bad weather, when her asthma oppressed her more than usual, she spent very bad nights, incessantly dreaming dreams which were often painful, and whose stifling effect she retained on awaking, even when she had ceased to remember anything. Flames would surround her, the sun would flash before her face. Had she dreamt in that fashion during the previous night? Was this the continuation of some forgotten dream? However, little by little a form became outlined, she believed that she could distinguish a figure which the vivid light rendered intensely white. In her fear lest it should be the devil, for her mind was haunted by tales of witchcraft, she began to tell her beads. And when the light had slowly faded away, and she had crossed the canal and joined Marie and Jeanne, she was surprised to find that neither of them had seen anything whilst they were picking up the wood in front of the Grotto. On their way back to Lourdes the three girls talked together. So she, Bernadette, had seen something then? What was it? At first, feeling uneasy, and somewhat ashamed, she would not answer; but at last she said that she had seen something white. * This is a kind of hood, more generally known among the Bearnese peasantry as a /sarot/. Whilst forming a coif it also completely covers the back and shoulders.--Trans. From this the rumours started and grew. The Soubirouses, on being made acquainted with the circumstance, evinced much displeasure at such childish nonsense, and told their daughter that she was not to return to the rock of Massabielle. All the children of the neighbourhood, however, were already repeating the tale, and when Sunday came the parents had to give way, and allow Bernadette to betake herself to the Grotto with a bottle of holy water to ascertain if it were really the devil whom one had to deal with. She then again beheld the light, the figure became more clearly defined, and smiled upon her, evincing no fear whatever of the holy water. And, on the ensuing Thursday, she once more returned to the spot accompanied by several persons, and then for the first time the radiant lady assumed sufficient corporality to speak, and say to her: "Do me the kindness to come here for fifteen days." Thus, little by little, the lady had assumed a precise appearance. The something clad in white had become indeed a lady more beautiful than a queen, of a kind such as is only seen in pictures. At first, in presence of the questions with which all the neighbours plied her from morning till evening, Bernadette had hesitated, disturbed, perhaps, by scruples of conscience. But then, as though prompted by the very interrogatories to which she was subjected, she seemed to perceive the figure which she had beheld, more plainly, so that it definitely assumed life, with lines and hues from which the child, in her after-descriptions, never departed. The lady's eyes were blue and very mild, her mouth was rosy and smiling, the oval of her face expressed both the grace of youth and of maternity. Below the veil covering her head and falling to her heels, only a glimpse was caught of her admirable fair hair, which was slightly curled. Her robe, which was of dazzling whiteness, must have been of some material unknown on earth, some material woven of the sun's rays. Her sash, of the same hue as the heavens, was fastened loosely about her, its long ends streaming downwards, with the light airiness of morning. Her chaplet, wound about her right arm, had beads of a milky whiteness, whilst the links and the cross were of gold. And on her bare feet, on her adorable feet of virgin snow, flowered two golden roses, the mystic roses of this divine mother's immaculate flesh. Where was it that Bernadette had seen this Blessed Virgin, of such traditionally simple composition, unadorned by a single jewel, having but the primitive grace imagined by the painters of a people in its childhood? In which illustrated book belonging to her foster-mother's brother, the good priest, who read such attractive stories, had she beheld this Virgin? Or in what picture, or what statuette, or what stained-glass window of the painted and gilded church where she had spent so many evenings whilst growing up? And whence, above all things, had come those golden roses poised on the Virgin's feet, that piously imagined florescence of woman's flesh--from what romance of chivalry, from what story told after catechism by the Abbe Ader, from what unconscious dream indulged in under the shady foliage of Bartres, whilst ever and ever repeating that haunting Angelic Salutation? Pierre's voice had acquired a yet more feeling tone, for if he did not say all these things to the simple-minded folks who were listening to him, still the human explanation of all these prodigies which the feeling of doubt in the depths of his being strove to supply, imparted to his narrative a quiver of sympathetic, fraternal love. He loved Bernadette the better for the great charm of her hallucination--that lady of such gracious access, such perfect amiability, such politeness in appearing and disappearing so appropriately. At first the great light would show itself, then the vision took form, came and went, leant forward, moved about, floating imperceptibly, with ethereal lightness; and when it vanished the glow lingered for yet another moment, and then disappeared like a star fading away. No lady in this world could have such a white and rosy face, with a beauty so akin to that of the Virgins on the picture-cards given to children at their first communions. And it was strange that the eglantine of the Grotto did not even hurt her adorable bare feet blooming with golden flowers. Pierre, however, at once proceeded to recount the other apparitions. The fourth and fifth occurred on the Friday and the Saturday; but the Lady, who shone so brightly and who had not yet told her name, contented herself on these occasions with smiling and saluting without pronouncing a word. On the Sunday, however, she wept, and said to Bernadette, "Pray for sinners." On the Monday, to the child's great grief, she did not appear, wishing, no doubt, to try her. But on the Tuesday she confided to her a secret which concerned her (the girl) alone, a secret which she was never to divulge*; and then she at last told her what mission it was that she entrusted to her: "Go and tell the priests," she said, "that they must build a chapel here." On the Wednesday she frequently murmured the word "Penitence! penitence! penitence!" which the child repeated, afterwards kissing the earth. On the Thursday the Lady said to her: "Go, and drink, and wash at the spring, and eat of the grass that is beside it," words which the Visionary ended by understanding, when in the depths of the Grotto a source suddenly sprang up beneath her fingers. And this was the miracle of the enchanted fountain. * In a like way, it will be remembered, the apparition at La Salette confided a secret to Melanie and Maximin (see /ante/, note). There can be little doubt that Bernadette was acquainted with the story of the miracle of La Salette.--Trans. Then the second week ran its course. The lady did not appear on the Friday, but was punctual on the five following days, repeating her commands and gazing with a smile at the humble girl whom she had chosen to do her bidding, and who, on her side, duly told her beads at each apparition, kissed the earth, and repaired on her knees to the source, there to drink and wash. At last, on Thursday, March 4, the last day of these mystical assignations, the Lady requested more pressingly than before that a chapel might be erected in order that the nations might come thither in procession from all parts of the earth. So far, however, in reply to all Bernadette's appeals, she had refused to say who she was; and it was only three weeks later, on Thursday, March 25, that, joining her hands together, and raising her eyes to Heaven, she said: "I am the Immaculate Conception." On two other occasions, at somewhat long intervals, April 7 and July l6, she again appeared: the first time to perform the miracle of the lighted taper, that taper above which the child, plunged in ecstasy, for a long time unconsciously left her hand, without burning it; and the second time to bid Bernadette farewell, to favour her with a last smile, and a last inclination of the head full of charming politeness. This made eighteen apparitions all told; and never again did the Lady show herself. Whilst Pierre went on with his beautiful, marvellous story, so soothing to the wretched, he evoked for himself a vision of that pitiable, lovable Bernadette, whose sufferings had flowered so wonderfully. As a doctor had roughly expressed it, this girl of fourteen, at a critical period of her life, already ravaged, too, by asthma, was, after all, simply an exceptional victim of hysteria, afflicted with a degenerate heredity and lapsing into infancy. If there were no violent crises in her case, if there were no stiffening of the muscles during her attacks, if she retained a precise recollection of her dreams, the reason was that her case was peculiar to herself, and she added, so to say, a new and very curious form to all the forms of hysteria known at the time. Miracles only begin when things cannot be explained; and science, so far, knows and can explain so little, so infinitely do the phenomena of disease vary according to the nature of the patient! But how many shepherdesses there had been before Bernadette who had seen the Virgin in a similar way, amidst all the same childish nonsense! Was it not always the same story, the Lady clad in light, the secret confided, the spring bursting forth, the mission which had to be fulfilled, the miracles whose enchantments would convert the masses? And was not the personal appearance of the Virgin always in accordance with a poor child's dreams--akin to some coloured figure in a missal, an ideal compounded of traditional beauty, gentleness, and politeness. And the same dreams showed themselves in the naivete of the means which were to be employed and of the object which was to be attained--the deliverance of nations, the building of churches, the processional pilgrimages of the faithful! Then, too, all the words which fell from Heaven resembled one another, calls for penitence, promises of help; and in this respect, in Bernadette's case the only new feature was that most extraordinary declaration: "I am the Immaculate Conception," which burst forth--very usefully--as the recognition by the Blessed Virgin herself of the dogma promulgated by the Court of Rome but three years previously! It was not the Immaculate Virgin who appeared: no, it was the Immaculate Conception, the abstraction itself, the thing, the dogma, so that one might well ask oneself if really the Virgin had spoken in such a fashion. As for the other words, it was possible that Bernadette had heard them somewhere and stored them up in some unconscious nook of her memory. But these--"I am the Immaculate Conception"--whence had they come as though expressly to fortify a dogma--still bitterly discussed--with such prodigious support as the direct testimony of the Mother conceived without sin? At this thought, Pierre, who was convinced of Bernadette's absolute good faith, who refused to believe that she had been the instrument of a fraud, began to waver, deeply agitated, feeling his belief in truth totter within him. The apparitions, however, had caused intense emotion at Lourdes; crowds flocked to the spot, miracles began, and those inevitable persecutions broke out which ensure the triumph of new religions. Abbe Peyramale, the parish priest of Lourdes, an extremely honest man, with an upright, vigorous mind, was able in all truth to declare that he did not know this child, that she had not yet been seen at catechism. Where was the pressure, then, where the lesson learnt by heart? There was nothing but those years of childhood spent at Bartres, the first teachings of Abbe Ader, conversations possibly, religious ceremonies in honour of the recently proclaimed dogma, or simply the gift of one of those commemorative medals which had been scattered in profusion. Never did Abbe Ader reappear upon the scene, he who had predicted the mission of the future Visionary. He was destined to remain apart from Bernadette and her future career, he who, the first, had seen her little soul blossom in his pious hands. And yet all the unknown forces that had sprung from that sequestered village, from that nook of greenery where superstition and poverty of intelligence prevailed, were still making themselves felt, disturbing the brains of men, disseminating the contagion of the mysterious. It was remembered that a shepherd of Argeles, speaking of the rock of Massabielle, had prophesied that great things would take place there. Other children, moreover, now fell in ecstasy with their eyes dilated and their limbs quivering with convulsions, but these only saw the devil. A whirlwind of madness seemed to be passing over the region. An old lady of Lourdes declared that Bernadette was simply a witch and that she had herself seen the toad's foot in her eye. But for the others, for the thousands of pilgrims who hastened to the spot, she was a saint, and they kissed her garments. Sobs burst forth and frenzy seemed to seize upon the souls of the beholders, when she fell upon her knees before the Grotto, a lighted taper in her right hand, whilst with the left she told the beads of her rosary. She became very pale and quite beautiful, transfigured, so to say. Her features gently ascended in her face, lengthened into an expression of extraordinary beatitude, whilst her eyes filled with light, and her lips parted as though she were speaking words which could not be heard. And it was quite certain that she had no will of her own left her, penetrated as she was by a dream, possessed by it to such a point in the confined, exclusive sphere in which she lived, that she continued dreaming it even when awake, and thus accepted it as the only indisputable reality, prepared to testify to it even at the cost of her blood, repeating it over and over again, obstinately, stubbornly clinging to it, and never varying in the details she gave. She did not lie, for she did not know, could not and would not desire anything apart from it. Forgetful of the flight of time, Pierre was now sketching a charming picture of old Lourdes, that pious little town, slumbering at the foot of the Pyrenees. The castle, perched on a rock at the point of intersection of the seven valleys of Lavedan, had formerly been the key of the mountain districts. But, in Bernadette's time, it had become a mere dismantled, ruined pile, at the entrance of a road leading nowhere. Modern life found its march stayed by a formidable rampart of lofty, snow-capped peaks, and only the trans-Pyrenean railway--had it been constructed--could have established an active circulation of social life in that sequestered nook where human existence stagnated like dead water. Forgotten, therefore, Lourdes remained slumbering, happy and sluggish amidst its old-time peacefulness, with its narrow, pebble-paved streets and its bleak houses with dressings of marble. The old roofs were still all massed on the eastern side of the castle; the Rue de la Grotte, then called the Rue du Bois, was but a deserted and often impassable road; no houses stretched down to the Gave as now, and the scum-laden waters rolled through a perfect solitude of pollard willows and tall grass. On week-days but few people passed across the Place du Marcadal, such as housewives hastening on errands, and petty cits airing their leisure hours; and you had to wait till Sundays or fair days to find the inhabitants rigged out in their best clothes and assembled on the Champ Commun, in company with the crowd of graziers who had come down from the distant tablelands with their cattle. During the season when people resort to the Pyrenean-waters, the passage of the visitors to Cauterets and Bagneres also brought some animation; /diligences/ passed through the town twice a day, but they came from Pau by a wretched road, and had to ford the Lapaca, which often overflowed its banks. Then climbing the steep ascent of the Rue Basse, they skirted the terrace of the church, which was shaded by large elms. And what soft peacefulness prevailed in and around that old semi-Spanish church, full of ancient carvings, columns, screens, and statues, peopled with visionary patches of gilding and painted flesh, which time had mellowed and which you faintly discerned as by the light of mystical lamps! The whole population came there to worship, to fill their eyes with the dream of the mysterious. There were no unbelievers, the inhabitants of Lourdes were a people of primitive faith; each corporation marched behind the banner of its saint, brotherhoods of all kinds united the entire town, on festival mornings, in one large Christian family. And, as with some exquisite flower that has grown in the soil of its choice, great purity of life reigned there. There was not even a resort of debauchery for young men to wreck their lives, and the girls, one and all, grew up with the perfume and beauty of innocence, under the eyes of the Blessed Virgin, Tower of Ivory and Seat of Wisdom. And how well one could understand that Bernadette, born in that holy soil, should flower in it, like one of nature's roses budding in the wayside bushes! She was indeed the very florescence of that region of ancient belief and rectitude; she would certainly not have sprouted elsewhere; she could only appear and develop there, amidst that belated race, amidst the slumberous peacefulness of a childlike people, under the moral discipline of religion. And what intense love at once burst forth all around her! What blind confidence was displayed in her mission, what immense consolation and hope came to human hearts on the very morrow of the first miracles! A long cry of relief had greeted the cure of old Bourriette recovering his sight, and of little Justin Bouhohorts coming to life again in the icy water of the spring. At last, then, the Blessed Virgin was intervening in favour of those who despaired, forcing that unkind mother, Nature, to be just and charitable. This was divine omnipotence returning to reign on earth, sweeping the laws of the world aside in order to work the happiness of the suffering and the poor. The miracles multiplied, blazed forth, from day to day more and more extraordinary, like unimpeachable proof of Bernadette's veracity. And she was, indeed, the rose of the divine garden, whose deeds shed perfume, the rose who beholds all the other flowers of grace and salvation spring into being around her. Pierre had reached this point of his story, and was again enumerating the miracles, on the point of recounting the prodigious triumph of the Grotto, when Sister Hyacinthe, awaking with a start from the ecstasy into which the narrative had plunged her, hastily rose to her feet. "Really, really," said she, "there is no sense in it. It will soon be eleven o'clock." This was true. They had left Morceux behind them, and would now soon be at Mont de Marsan. So Sister Hyacinthe clapped her hands once more, and added: "Silence, my children, silence!" This time they did not dare to rebel, for they felt she was in the right; they were unreasonable. But how greatly they regretted not hearing the continuation, how vexed they were that the story should cease when only half told! The ten women in the farther compartment even let a murmur of disappointment escape them; whilst the sick, their faces still outstretched, their dilated eyes gazing upon the light of hope, seemed to be yet listening. Those miracles which ever and ever returned to their minds and filled them with unlimited, haunting, supernatural joy. "And don't let me hear anyone breathe, even," added Sister Hyacinthe gaily, "or otherwise I shall impose penance on you." Madame de Jonquiere laughed good-naturedly. "You must obey, my children," she said; "be good and get to sleep, so that you may have strength to pray at the Grotto to-morrow with all your hearts." Then silence fell, nobody spoke any further; and the only sounds were those of the rumbling of the wheels and the jolting of the train as it was carried along at full speed through the black night. Pierre, however, was unable to sleep. Beside him, M. de Guersaint was already snoring lightly, looking very happy despite the hardness of his seat. For a time the young priest saw Marie's eyes wide open, still full of all the radiance of the marvels that he had related. For a long while she kept them ardently fixed upon his own, but at last closed them, and then he knew not whether she was sleeping, or with eyelids simply closed was living the everlasting miracle over again. Some of the sufferers were dreaming aloud, giving vent to bursts of laughter which unconscious moans interrupted. Perhaps they beheld the Archangels opening their flesh to wrest their diseases from them. Others, restless with insomnia, turned over and over, stifling their sobs and gazing fixedly into the darkness. And, with a shudder born of all the mystery he had evoked, Pierre, distracted, no longer master of himself in that delirious sphere of fraternal suffering, ended by hating his very mind, and, drawn into close communion with all those humble folks, sought to believe like them. What could be the use of that physiological inquiry into Bernadette's case, so full of gaps and intricacies? Why should he not accept her as a messenger from the spheres beyond, as one of the elect chosen for the divine mystery? Doctors were but ignorant men with rough and brutal hands, and it would be so delightful to fall asleep in childlike faith, in the enchanted gardens of the impossible. And for a moment indeed he surrendered himself, experiencing a delightful feeling of comfort, no longer seeking to explain anything, but accepting the Visionary with her sumptuous /cortege/ of miracles, and relying on God to think and determine for him. Then he looked out through the window, which they did not dare to open on account of the consumptive patients, and beheld the immeasurable night which enwrapped the country across which the train was fleeing. The storm must have burst forth there; the sky was now of an admirable nocturnal purity, as though cleansed by the masses of fallen water. Large stars shone out in the dark velvet, alone illumining, with their mysterious gleams, the silent, refreshed fields, which incessantly displayed only the black solitude of slumber. And across the Landes, through the valleys, between the hills, that carriage of wretchedness and suffering rolled on and on, over-heated, pestilential, rueful, and wailing, amidst the serenity of the august night, so lovely and so mild. They had passed Riscle at one in the morning. Between the jolting, the painful, the hallucinatory silence still continued. At two o'clock, as they reached Vic-de-Bigorre, low moans were heard; the bad state of the line, with the unbearable spreading tendency of the train's motion, was sorely shaking the patients. It was only at Tarbes, at half-past two, that silence was at length broken, and that morning prayers were said, though black night still reigned around them. There came first the "Pater," and then the "Ave," the "Credo," and the supplication to God to grant them the happiness of a glorious day. "O God, vouchsafe me sufficient strength that I may avoid all that is evil, do all that is good, and suffer uncomplainingly every pain." And now there was to be no further stoppage until they reached Lourdes. Barely three more quarters of an hour, and Lourdes, with all its vast hopes, would blaze forth in the midst of that night, so long and cruel. Their painful awakening was enfevered by the thought; a final agitation arose amidst the morning discomfort, as the abominable sufferings began afresh. Sister Hyacinthe, however, was especially anxious about the strange man, whose sweat-covered face she had been continually wiping. He had so far managed to keep alive, she watching him without a pause, never having once closed her eyes, but unremittingly listening to his faint breathing with the stubborn desire to take him to the holy Grotto before he died. All at once, however, she felt frightened; and addressing Madame de Jonquiere, she hastily exclaimed, "Pray pass me the vinegar bottle at once--I can no longer hear him breathe." For an instant, indeed, the man's faint breathing had ceased. His eyes were still closed, his lips parted; he could not have been paler, he had an ashen hue, and was cold. And the carriage was rolling along with its ceaseless rattle of coupling-irons; the speed of the train seemed even to have increased. "I will rub his temples," resumed Sister Hyacinthe. "Help me, do!" But, at a more violent jolt of the train, the man suddenly fell from the seat, face downward. "Ah! /mon Dieu/, help me, pick him up!" They picked him up, and found him dead. And they had to seat him in his corner again, with his back resting against the woodwork. He remained there erect, his torso stiffened, and his head wagging slightly at each successive jolt. Thus the train continued carrying him along, with the same thundering noise of wheels, while the engine, well pleased, no doubt, to be reaching its destination, began whistling shrilly, giving vent to quite a flourish of delirious joy as it sped through the calm night. And then came the last and seemingly endless half-hour of the journey, in company with that wretched corpse. Two big tears had rolled down Sister Hyacinthe's cheeks, and with her hands joined she had begun to pray. The whole carriage shuddered with terror at sight of that terrible companion who was being taken, too late alas! to the Blessed Virgin. Hope, however, proved stronger than sorrow or pain, and although all the sufferings there assembled awoke and grew again, irritated by overwhelming weariness, a song of joy nevertheless proclaimed the sufferers' triumphal entry into the Land of Miracles. Amidst the tears which their pains drew from them, the exasperated and howling sick began to chant the "Ave maris Stella" with a growing clamour in which lamentation finally turned into cries of hope. Marie had again taken Pierre's hand between her little feverish fingers. "Oh, /mon Dieu!/" said she, "to think that poor man is dead, and I feared so much that it was I who would die before arriving. And we are there--there at last!" The priest was trembling with intense emotion. "It means that you are to be cured, Marie," he replied, "and that I myself shall be cured if you pray for me--" The engine was now whistling in a yet louder key in the depths of the bluish darkness. They were nearing their destination. The lights of Lourdes already shone out on the horizon. Then the whole train again sang a canticle--the rhymed story of Bernadette, that endless ballad of six times ten couplets, in which the Angelic Salutation ever returns as a refrain, all besetting and distracting, opening to the human mind the portals of the heaven of ecstasy:-- "It was the hour for ev'ning pray'r; Soft bells chimed on the chilly air. Ave, ave, ave Maria! "The maid stood on the torrent's bank, A breeze arose, then swiftly sank. Ave, ave, ave Maria! "And she beheld, e'en as it fell, The Virgin on Massabielle. Ave, ave, ave Maria! "All white appeared the Lady chaste, A zone of Heaven round her waist. Ave, ave, ave Maria! "Two golden roses, pure and sweet, Bloomed brightly on her naked feet. Ave, ave, ave Maria! "Upon her arm, so white and round, Her chaplet's milky pearls were wound. Ave, ave, ave Maria! "The maiden prayed till, from her eyes, The vision sped to Paradise. Ave, ave, ave Maria!" 


