ON the supposition that the Parquet, at whose anti-superstitious tendencies we have already hinted, were right in the decision they had come to of denying everything connected with the Apparition, they had, in these miracles, so publicly attested and proclaimed, an excellent opportunity of instituting a rigid investigation and of prosecuting, if necessary, the authors or propagators of these reports, calculated as they were to lead astray the public conscience and trouble the minds of many. Unlike the Apparitions which had been visible to Bernadette alone, these cures were open to universal scrutiny. They were numerous, and, far from being isolated cases, they already mounted to five and twenty or thirty. They were within reach of any one who wished to investigate them. Every one might verify, study, or analyze them in order to recognize their truth or demonstrate that they were false.
The Supernatural was abandoning the invisible; it was becoming material and palpable to the senses. In the persons of the sick restored to health, of paralytics who recovered the power of motion, it appealed to all, as did Jesus Christ to the Apostle Thomas, “Look at my feet, look at my hands. See these darkened eyes which have refound the blessings of light. Look at those restored to life who were but now in the agony of death; those now hearing who were formerly deaf; those now running with the agility of strength and health who not long since were lame.” The Supernatural had, so to speak, incarnated itself in all these incurables who had been cured so suddenly, and, publicly attesting its own claims, courted inquiry, investigation and prosecution. It became possible, if we may be permitted to use such an expression, to lay violent hands upon it and arrest it like any other criminal.
Here lay, as every one perceived, the very core of the question. Some satisfactory method of treating these inconceivable facts, which were so entirely opposed to all received notions, must be discovered. There was therefore hardly anyone who did not endeavor to guess the crafty and energetic means which would be employed by that fraction of the official world which had hitherto displayed so firm a resolution of unceasingly persecuting and finally crushing fanaticism.
What kind of interrogatories would be instituted by the Police? With what kind of judicial examinations would the Parquet commence? To what severe measures would the Administration have course? The Administration, the Parquet, and the Police did nothing at all, and directing their attention in other quarters, did not think it advisable to run any risk in a public investigation of facts so notorious and so bruited abroad over the whole surrounding district.
What was the meaning of this singular forbearance in presence of such striking prodigies? It meant that Incredulity acts prudently.
Even in the midst of their transport and passion, parties, religious as well as political, have sometimes a cetain instinct of self-preservation which warns them of the extreme danger into which they are on the point of rushing and forces them to recoil. They cease all at once to advance towards the logical development of their situation and have not courage to attack their enemy on that decisive point towards which they were blindly hurrying, uttering triumphant shouts in anticipation of victory. They are suddenly brought to understand that they would be entirely, suddenly and hopelessly vanquished, and that such a line of action can only terminate in their death. In such a case what do they do? They retrace their steps and carry on a guerilla warfare on less dangerous ground.
This is all very well in military affairs; but in the order of ideas it appears difficult to reconcile this kind of prudence with entire sincerity of belief. It supposes a vague disquietude as to the value of our own line of argument, and a vague presentiment of the absolute certainty of the things we are supposing. To fear to face the investigation of any fact, the existence of which would lead to the entire overthrow of such or such a doctrine, is to declare ourselves that we have internal doubts of what we assert so boldly: it is to show that we fear the truth to be known; it is to take to flight without attempting the struggle and to tremble at the approach of light.
Such were the reflections that occurred to the strongest minds in the place on perceiving this retreat and withdrawal of actual hostilities in presence of the events which were occurring.
Incredulity ought to have been convinced, but such was not the case. It was only disconcerted and overwhelmed by the force of circumstances, by the evidence adduced and by the sudden invasion of the Supernatural. Those know but little of the human heart who think that the most conclusive and indubitable proofs are sufficient to bring men, who have already made up their mind, to a humble acknowledgment of their error. The free-will of man has the terrible power of resisting every thing—even God Himself.
It is in vain that the Sun gives light to the world and illuminates the infinite space in which the globes of our universe pursue their course: we have only to shut our eyes in order to resist his omnipotence and to extinguish his very being. The soul also as well as the body may in the same manner shut its senses to the light of the truth. The darkness does not proceed from the weakness of the understanding; it is the result of an act of the will, which persists and takes pleasure in its self-imposed blindness.
However, in matters of this kind, men feel the necessity of a certain amount of self-deception, and to quiet their consciences are obliged to keep up the show of sincerity. They have not sufficient determination to deny or to oppose resolutely and face to face what is plainly acknowledged to be truth. What then is their line of conduct? They make it their study to remain in a kind of obscurity, which permits them to struggle against truth without seeing clearly, and which serves them in some measure as an excuse. Forgetting that ignorance, when voluntary, does not remove responsibility, they reserve to themselves the right of replying: “Nay, Lord, I was ignorant” and for this reason they make up their minds to deny every thing, and limit themselves to shrugging their shoulders without caring or wishing to take the trouble of getting to the bottom of things. The contempt which they affect outside is but the hypocrisy of the fear they experience within.
Thus it was that the incredulous, brought face to face with the supernatural cures which were being effected on all sides, refused to give themselves the trouble of examination, and dared not hazard investigation. Notwithstanding the challenges issued to them and the railleries of those who believed, they turned a deaf ear to whatever tended to produce a public debate on these miraculous cures. They affected not to busy themselves with the divine phenomena which were submitted to their senses, which were notorious, which claimed universal attention and might have been easily studied, continuing to produce theories on hallucinations—a vague and mist-clad region, in which they might talk and declaim at their ease, without being felled by the stubbornness of facts which were palpable, manifest and impossible to gainsay.
The supernatural, therefore, courted discussion, and that to the furthest extent. The Free-thinkers declined the challenge and beat a retreat. By so doing they acknowledged their own discomfiture and condemnation.
