Part 36 (1/2)

The oblate smiled. ”To return to your question,” he resumed, ”I do not at all believe that illness can be the necessary consequence of phenomena aroused by the impetuous force of mysticism.”

”But look at Saint Colette, Lidwine, Saint Aldegonde, Jane-Mary of the Cross, Sister Emmerich and how many more who pa.s.sed their existence, half paralyzed, upon a bed! They are a small minority. Besides, the Saints or Blessed ones whose names you quote were victims of subst.i.tution, expiating the sins of others, a part G.o.d had reserved to them; it is not, therefore, surprising that they were bed-ridden and cripples, and were constantly half dead.

”No, the truth is that mysticism can modify the needs of the body, without, for all that, having much effect on, or destroying the health.

I know well, you would answer me with that terrible phrase of Saint Hildegarde, a phrase at once just and sinister: 'the Lord dwells not in the bodies of the healthy and vigorous,' and you might add, with Saint Teresa, that evils are more frequent in the last of the castles of the soul. Yes, but these saints hoist themselves on the summit of life and retain G.o.d in a permanent manner in their carnal sh.e.l.l. Having reached this point, nature, too feeble to support a perfect state, gives way, but, I a.s.sert again, these cases are an exception and not a rule. And, alas, such maladies are not contagious.

”I am quite aware,” resumed the oblate, after a pause, ”that the very existence of mysticism is resolutely denied by some who in consequence can never admit the possibility of any influence over the bodily organs, but the experience of this supernatural reality is from all time, and proofs abound.

”Let us take the stomach for example. Well, under the heavenly influence, it becomes transformed, omits all earthly nourishment and consumes the Holy Species only.

”Saint Catherine of Siena and Angela of Foligno lived for years exclusively on the Sacrament; and this gift devolved equally upon Saint Colette, Saint Lidwine, Dominic of Paradise, Saint Columba of Rieti, Mary Bagnesi, Rose of Lima, Saint Peter of Alcantara, Mother Agnes of Langeac and on many others.

”Under the divine impress the senses of smell and taste presented no less strange metamorphoses. Saint Philip Nevi, Saint Angela, Saint Margaret of Cortona recognized a special taste in unleavened bread, when after the consecration there was no longer any wheat, but the very flesh of Christ. Saint Pacomius knew heretics by their foul smell; Saint Catherine of Siena, Saint Joseph of Cupertino and Mother Agnes of Jesus discovered sins by their evil odours; Saint Hilarion, Saint Lutgarde, Gentilla of Ravenna, could tell merely by the scent of those whom they met what faults they had committed.

”And the Saints themselves, whether living or dead, exhaled powerful perfumes.

”When Saint Francis de Paul and Venturini of Bergamo offered the Sacrifice they smelt sweet. Saint Joseph of Cupertino secreted such fragrant odours that his track could be followed; and sometimes it was during illness that these aromas were diffused.

”The pus of Saint John of the Cross and of the Blessed Didee gave forth strong and distinct scent of lilies; Barthole, the tertiary, gnawed to the bones by leprosy, gave out pleasant emanations, and the same was the case with Lidwine, Ida of Louvain, Saint Colette, Saint Humiliana, Maria-Victoria of Genoa, Dominic of Paradise, whose wounds were boxes of perfume, whence fresh scents escaped.

”And thus we can enumerate organs and senses one after another, and declare marvellous effects. Without speaking of those faithful stigmata which open or shut according to the Proper of the liturgical year, what is more astounding than the gift of bilocation, the power of doubling oneself, of being in two places at the same time, at the same moment?

And yet what numerous examples exist of this incredible fact: many are celebrated, amongst others those of Saint Antony of Padua, Saint Francis Xavier, Marie of Agreda, who was at the same time in her monastery in Spain and in Mexico when she was preaching to infidels, Mother Agnes of Jesus, who came to visit M. Olier at Paris without leaving her convent at Langeac. And, again, the action from on High seems singularly energetic when it takes hold of the central organ of circulation, the motor which drives the blood into all parts of the body.

”Numbers of the elect had such a burning heart that the linen they wore was singed; the fire which consumed Ursula Benincasa, the foundress of the Theatines, was so strong that this saint breathed columns of smoke as soon as she opened her mouth; Saint Catherine of Genoa dipped her feet or her hands in iced water and the water boiled; snow melted round Saint Peter of Alcantara, and, one day when the blessed Gerlach was crossing a forest in the depth of winter he advised his companion, who walked behind him, and who could not go on, as his legs were numb, to put his feet into his footsteps, and immediately he ceased to feel cold.

”I will add that certain of these phenomena, which make freethinkers smile, have been renewed and have been verified quite recently.

”Linen scorched by the fire of the heart has been observed by Dr.

Imbert-Gourbeyre on the stigmatized Palma d'Oria, and phenomena of high mysticism, which no science can explain, were watched in the case of Louise Lateau, minute by minute, and noted and controlled by Professor Rohling, Dr. Lafebvre, Dr. Imbert Gourbeyre, Dr. de Noue, by medical delegates from all countries....

”But here we are,” said the oblate; ”excuse me, I will go first to show you the way.”

They had left the enclosure as he spoke, and cutting across the fields, reached an immense farm. Trappists bowed respectfully as they entered the court yard. M. Bruno, addressing himself to one of them, asked him to be good enough to take them over the property.

The lay brother took them to the cattle sheds, then to the stables, then to the poultry yard; Durtal, who was not interested in such sights, confined himself to admiring the grace of these good people. No one spoke, but they replied to questions by signs and winks.

”But how do they communicate with each other?” asked Durtal, when they were outside the farm.

”You have just seen; they correspond by signs; they have a simpler alphabet than that of the deaf and dumb, for each idea that they may require to express for their common work is foreseen.

”Thus the word 'wash' is translated by one hand tapping on the other; the word 'vegetable' by scratching the left forefinger; sleep is feigned by leaning the head upon the fist; drink by raising a closed hand to the lips. And for more spiritual expressions they employ a like method.

Confession is translated by a finger kissed and laid upon the heart; holy water by five fingers of the left hand clasped on which a cross is made with the thumb of the right hand; fasting by fingers which close the mouth; the word 'yesterday' by turning the arm back towards the shoulder; shame by covering the eyes with the hand.”

”But supposing they wished to indicate me, who am not one of themselves, how would they set about it?”

”They would use the sign of 'guest,' which they make by stretching out the hand and bringing it near the body.”

”That means that I come to them from far, an open and even transparent fact if you like.”