The farthest point south in our Easter scamper was Lourdes, to which I found that my companions were more bent on going than to any other possible place within our range. The attractions even of the Pass of Ronces-valles, of St. Sebastian, and the Pyrenean battle-fields of 1814, faded with them before those of the nineteenth-century Port Royal. At first I said I would not go. The fact is, I am one of the old-fashioned folk who hold that some day the kingdoms of this world are to become the kingdoms of Christ, and that all peoples are to be gathered “in one fold under one Shepherd.” It has always seemed to me that one of the surest ways of postponing that good time is to be suspicious of other faiths than our own; to accuse them of blind superstition and deliberate imposture; even to walk round their churches as if they were museums or picture-galleries, while people are kneeling in prayer. So I said “No”; I would stop on the terrace at Pau, with one of the most glorious views in the world to look at, and carefully examine Henry IV.‘s chÂteau, or go and get a round of golf with my hibernating fellow-countrymen. I thought that the probable result of visiting Lourdes might be to make me more inclined to think a large section of my fellow-mortals dupes, and their priests humbugs—conclusions I was anxious to avoid. However, I changed my mind at the last moment, and am heartily glad I did. It is an easy twenty miles (about) from Pau, from which you run straight to the Pyrenees, and pull up in a green nook of the outlying lower mountains, where two valleys meet, which run back towards the higher snow-capped range. They looked so tempting to explore, as did also the grim old keep on the high rock which divides them and completely dominates the little town, that twenty years ago I couldn’t have resisted, and should have gone for an afternoon’s climb. But I am grown less lissom, if not wiser, and so took my place meekly in the fly which my companions had chartered for the grotto. We were through the little town in a few minutes, the only noteworthy thing being the number of women who offered us candles of all sizes to burn before the Madonna’s statue in the grotto, and the number of relic-shops. Emerging from the street, we found ourselves in front of a green lawn, at the other end of which was a fine white marble church, almost square, with a dome—more like a mosque, I thought, than a Western church; and up above this another tall Gothic church, with a fine spire, to which the pilgrims ascend by two splendid semi-circular flights of easy, broad steps, one on each side of the lower church, and holding it, as it were, in their arms. We, however, drove up the steep ascent outside the left or southern staircase, and got down at the door of the higher church, which is built on the rock at the bottom of which is the famous spring and grotto. We entered by a spacious porch, where my attention was at once arrested by the mural tablets of white marble, each of which commemorated the cure of some sufferer: “Reconnaissance pour la guÉrison de mon fils,” “de ma fille,” etc., being at least as frequent as those for the cure of the person who put up the tablet. I thought at first I would count them, but soon gave it up, as not only this big vestibule, but the walls of all the chapels, and of the big church below (built, I was told, and hope, by the Duke of Norfolk at his own cost), are just covered with them. This upper church was a perfect blaze of light and colour, much too gorgeous for my taste; but what the decorations were which gave this effect I cannot say, as I was entirely absorbed in noting the votive offerings of all kinds which were hung round each of the shrines, both here and in the lower church. The most noteworthy of these, to my mind, are the number of swords, epaulettes, and military decorations, which their owners have hung up as thank offerings. I do not suppose that French officers and privates differ much from ours, and I am bold to assert that Tommy Atkins would not part with his cross or medal, or his captain, for that matter, with his epaulettes or sword, if they had gone away from Lourdes no better in body than when they went there hobbling from wounds, or tottering from fever or ague.

When we had seen the upper church we went down a long flight of circular stairs, and came out in the lower (Duke of Norfolk’s) church,—much more interesting, I think, architecturally, and decorated in better, because quieter, taste than the upper one. From this we went round to the grotto in the rock, on which the upper church stands, and in which the famous spring rises, and over it a not unpleasant (I cannot say more) statue of the Madonna; and all round candles alight of all sizes, from farthing-dips to colossal moulds, many of which had been burning, they said, for a week. A single, quiet old priest sat near the entrance reading his Missal, but only speaking when spoken to. In front were ranged long rows of chairs, on which sat or knelt some dozen pilgrims with wistful faces, waiting, perhaps for the troubling of the waters. These are carried from the grotto to a series of basins along the rock outside, at one of which two poor old crones with sore eyes were bathing them, and talking Basque (I believe)—at any rate some unknown tongue to me. I should have liked to hear their experiences, but they couldn’t understand a word of my Anglican French. Here, again, the most striking object is the mass of crutches of all shapes and sizes, and fearsome-looking bandages, which literally cover the rock on each side of the entrance to the grotto, for the space (I should guess) of fourteen or fifteen feet on one side, and ten or twelve on the other.

And so we finished our inspection, and went back to our fly, which we had ordered to meet us at the end of the lawn above mentioned, which lies between the churches and the town; and so to the railway station, and back to Biarritz by Pau. I daresay that people who go there at the times when the great bodies of pilgrims come, may carry away a very different impression from mine. All I can say is, that I never was in a place where there was less concealment of any kind; and there was no attempt whatever to influence you in any way by priest or attendant. There were all the buildings and the grotto open, and you could examine them and their contents undisturbed for any time you chose to give to them, and draw from your examination whatever conclusions you pleased. So I, for one, can only repeat that I am heartily glad that I went; and shall think better of my Roman Catholic brethren as the result of my visit for the rest of my life.

Of course, the main interest of Lourdes lies in the world-old controversy between the men of science and the men of faith, as to the reality of the alleged facts—miracles, as many folk call them—of the healing properties which the waters of this famous spring, or the air of Lourdes, or the Madonna, or some other unknown influence, are alleged to possess, and to be freely available for invalid pilgrims who care to make trial of them. Every one in those parts that I met, at Lourdes itself, at Pau, Biarritz, Bayonne, is interested in the question and ready to discuss it. Perhaps I can best indicate the points of the debate by formulating the arguments on each side which I heard, putting them into the mouths of representative men—a doctor and a priest. I was lucky enough to fall in with an excellent representative of the scientific side, an able and open-minded M.D. on his travels. I had no opportunity of speaking to one of the priests; but their side of the argument is stoutly upheld by at least half of the people one meets.

Dr.—They are nothing but what are called faith-cures, akin to those which the Yankee Sequah effects when he goes round our northern towns in his huge car, with his brass band and attendant Indian Sachems in the costume of the prairie. Of course, here the surroundings are far more impressive and serious; but the cures are the same for all that—some action of the nerves which makes patients believe they are cured, when they are not really. Probably nine-tenths are just as bad again in a few months.

Priest.—Well, don’t we say they are faith-cures? We don’t pretend that we can do them, as this Sequah you talk about does. You allow that great numbers think they are cured, and walk about without crutches or bandages, or pains in their bodies, and enjoy life again for a time at any rate; which is more than you can do for them, or they wouldn’t come here to be healed.

Dr.—How long do they walk about without crutches or pains in their limbs? Why don’t you take us behind the scenes, and let us test and follow up some of these cures?

Priest.—We can’t take you behind the scenes, for there are no scenes to go behind. We tell you we don’t do the cures, or know precisely how they are done. We can’t hinder your inquiries, and don’t want to hinder them if we could. There are the tablets of “reconnaissance,” with names and addresses; you can go to these, if you like, or talk to the patients whom you see at the spring or in the chapels.

Dr.—Come, now! You don’t really mean to say you believe that our Lord’s Mother appeared to this girl on 23rd March 1858, and told her that this Lourdes was a specially favourite place with her; and that she has since that time given these special healing qualities to the water or air of Lourdes, or whatever it is that causes these effects at this place?

Priest.—We mean to say that the girl thoroughly believed it, and we hold that her impression—her certainty—didn’t come from the devil, as it must if it was a lie; that it wasn’t the mere dream of a hysterical girl, and was not given her for nothing. Else, how can one account for these buildings, costing, perhaps, as much as one of your finest cathedrals, all put up in thirty-five years?

Dr.—Yes; but that doesn’t answer my question. Did the Mother of our Lord appear to this girl, and is it she who works the cures.

Priest.—If you mean by “appear,” “come visibly,” we don’t know. But you should remember always that the French have a very different feeling about the Madonna from you English. Perhaps you can’t help connecting her with another French girl, Joan of Arc, who believed the Madonna had appeared to her and told her she should turn you English out of France, which she did—a more difficult and costly job even than building these churches.

Dr.—Well, we won’t argue about the Madonna, and I am quite ready to admit that the evidence you have here, in the tablets and votive offerings, the crutches and bandages, are primÂ-facie proof that numbers of pilgrims have gone away from Lourdes under the impression that they were cured. What I maintain is, that you have not shown, and cannot show, that your cures are not merely due to the absorption of diseased tissue as the result of strong excitement—an effect not at all common, but quite recognised as not unfrequent by some of the highest authorities in medical science.

There the controversy rests, I think; at any rate, so far as I heard it debated; and I must own that the scientific explanation does not seem to me to hold water. To take one instance, would the absorption of diseased tissue drive a piece of cloth out of a soldier’s leg or body? Perhaps yes, for what I know; but would the excitement of a mother cure the disease of her child? These two classes of cures (of which there are a great number) struck me, perhaps, more than any of the rest. But I must not take up more of your space, and can only advise all your readers who are really interested in this problem to take the first opportunity they can of going to Lourdes, and, if possible, as we did, at a time when the great bodies of pilgrims are not there, and they can quietly examine the facts there, for—pace the doctors and men of science—these tablets, swords, crutches, etc., are facts which they are bound to acknowledge and investigate. I shall be surprised if they do not come away, as I did, with a feeling that they have seen a deeply interesting sight for which it is well worth while to come from England, and that there are two sides to this question of the Lourdes miracles (so-called), either of which any reverent student of the world in which he is living may conscientiously hold.