And alas, we hear no longer the tempests of the great organs and the majestic dolours of plain chant, save at the funerals of the monied classes; for the poor, nothing—no choir, no organ, just a handful of prayers, then a few dips of the brush in the holy water stoup, and there is a dead man the more on whom the rain falls, who is carried away. But the Church knows that the carrion of the rich rots as much as that of the poor, while his soul stinks more, but she jobs indulgences and haggles about masses; she, even she, is consumed by the lust of gold.
"Yet I must not think too ill of these wealthy fools," said Durtal, after silent thought, "for after all it is thanks to them that I can hear the admirable liturgy of the burial service, these people who perhaps have done no good action in their life, do at least this kindness to a few, without knowing it, after their death."
A noise recalled him to St. Sulpice; the choir was going, the church was about to close. "I might as well have tried to pray," he said to himself, "it would have been better than to dream in the empty church on a chair. Pray indeed? I have no desire for it. I am haunted by Catholicism, intoxicated by its atmosphere of incense and wax, I prowl about it, moved even to tears by its prayers, touched even to the marrow by its psalms and chants. I am thoroughly disgusted with my life, very tired of myself, but it is a far cry from that to leading a different existence! And yet—and yet … If I am perturbed in these chapels, I become unmoved and dry again, as soon as I leave them. After all," he said to himself, getting up, and following the few persons who were moving towards a door, driven out by the Suisse, "after all, my heart is hardened and smoke-dried by dissipation, I am good for nothing."
CHAPTER II.
How had he again become a Catholic, and got to this point?
Durtal answered himself: "I cannot tell, all that I know is that, having been for years an unbeliever, I suddenly believe.
"Let us see," he said to himself, "let us try at least to consider if, however great the obscurity of such a subject, there be not common sense in it.
"After all, my surprise depends on preconceived ideas of conversions. I have heard of sudden and violent crises of the soul, of a thunderbolt, or even of faith exploding at last in ground slowly and cleverly mined. It is quite evident that conversions may happen in one or other of these two ways, for God acts as may seem good to Him, but there must be also a third means, and this no doubt the most usual, which the Saviour has used in my case. And I know not in what this consists; it is something analogous to digestion in a stomach, which works though we do not feel it. There has been no road to Damascus, no events to bring about a crisis; nothing has happened, we awake some fine morning, and, without knowing how or why, the thing is done.
"Yes, but in fact this manœuvre is very like that of the mine which only explodes after it has been deeply dug. Yet not so, for in that case the operations are material, the objections in the way are resolved; I might have reasoned, followed the course of the spark along the thread, but in this case, no! I sprang unexpectedly, without warning, without even having suspected that I was so carefully sapped. Nor was it a clap of thunder, unless I admit that a clap of thunder can, be occult and silent, strange and gentle. And this again would be untrue, for sudden disorder of the soul almost always follows a misfortune or a crime, an act of which we are aware.
"No, the one thing which seems certain, in my case, is that there has been divine impulse, grace.
"But," said he, "in that case the psychology of conversion is worthless," and he made answer to himself—
"That seems to be so, for I seek in vain to retrace the stages through which I have passed; no doubt I can distinguish here and there some landmarks on the road I have travelled: love of art, heredity, weariness of life; I can even recall some of the forgotten sensations of childhood, the subterranean workings of ideas excited by my visits to the churches; but I am unable to gather these threads together, and group them in a skein, I cannot understand the sudden and silent explosion of light which took place in me. When I seek to explain to myself how one evening an unbeliever, I became without knowing it, on one night a believer, I can discover nothing, for the divine action has vanished, and left no trace.
"It is certain," he continued, after silent thought, "that in these cases the Virgin acts upon us, it is she who moulds and places us in the hands of her Son, but her fingers are so light, so supple, so caressing, that the soul they have handled has felt nothing.
"On the other hand, if I ignore the course and stages of my conversion, I can at least guess the motives which, after a life of indifference, have brought me into the harbours of the Church, made me wander round about her borders, and finally gave me a shove from behind to bring me in."
And he said to himself, without more ado, there are three causes:—
"First, the atavism of an old and pious family, scattered among the monasteries;" and the memories of childhood returned to him, of cousins, of aunts, seen in convent parlours; gentle women and grave, white as wafers, who alarmed him by their low voices, who troubled him by their looks, and asked if he were a good boy.
He felt a sort of terror, and hid himself in his mother's skirts, trembling when he went away, and was obliged to bend his brow to those colourless lips, and undergo the touch of a chilly kiss.
Now that he thought of them at a distance, the interviews which had wearied him so much in his childhood, seemed to him charming. He put into them all the poetry of the cloister, clothed those bare parlours with a faded scent of wainscotting and of wax, and he saw again the convent gardens through which he had passed, impregnated with the bitter salt scent of box, planted with clipped hedges, intermingled with trellises, whose green grapes never ripened, divided by benches whose mouldering stone kept the traces worn by water; and a thousand details came back to him of those silent lime alleys, of the paths where he ran in the interlaced shade which branches threw upon the ground. These gardens had seemed to him to become larger as he grew older, and he retained a somewhat confused memory of them, amid which was the vague recollection of an old stately park, and of a presbytery orchard in the north, always somewhat damp, even when the sun shone.
It was not surprising that these sensations, transformed by time, had left in him some traces of pious thought, which grew deeper as his mind embellished them; all this might have fermented indistinctly for thirty years, and now began to work.
But the two other causes which he knew, must have been still more active.
These were his disgust for his life, and his passion for art; and the disgust was certainly aggravated by his solitude and his idleness.
After having, in old days, made friends by chance, and having taken the impression of souls which had nothing in common with his own, he had at last chosen after much useless vagabondage; he had become the intimate friend of a certain Doctor des Hermies, a physician, who devoted much attention to demoniac possession and to mysticism, and of a Breton, named Carhaix, the bell-ringer at St. Sulpice.
These friendships were not like those he had formerly made, entirely superficial and external, they were wide and deep, based on similarity of thought, and the indissoluble ties of soul, and these had been roughly broken; within two months of each other Des Hermies and Carhaix died, the former of typhoid fever, the latter of a chill that prostrated him in his tower, after he had rung the evening Angelus.
These were frightful blows for Durtal. His life, now without an anchor, drifted; he wandered all astray, declaring to himself that this desolation was final,