On this particular day they could see from the bench where they sat the monument of Jeanne d’Arc still shrouded2 in wrappings. The Maid having once slept a night in the town, at the house of an honest dame3 called la Gausse, in 189– the municipality, with the concurrence4 of the State, had caused a100 monument to be raised to commemorate5 this stay. This monument, the work of two artists, the one a sculptor6 and the other an architect, both natives of the district, displayed the Maid fully7 armed, standing8, meditative9, on a high pedestal.
The date of the unveiling was fixed10 for the following Sunday. The Minister of Education was expected, and it was reckoned that there would be a lavish11 distribution of crosses of honour and academic decorations. The townsfolk thronged12 the Mall to gaze at the linen13 which covered the bronze figure and the stone pedestal. Outsiders installed themselves on the ramparts. On the booths set up under the quincunxes the refreshment-sellers were nailing up bands of calico bearing the legends: Véritable bière Jeanne d’Arc.—Café de la Pucelle.
At sight of this, M. Bergeret remarked that one ought to rejoice in this concourse of citizens assembled to pay honour to the liberator14 of Orleans.
“The archivist of the department, M. Mazure,” added he, “stands out from the crowd. He has written a memoir15 to prove that the famous historical tapestry16, representing the meeting at Chinon, was not made about 1430 in Germany, as was believed, but that it came at that period from some studio of Flemish France. He submitted the conclusions of his memoir to M. le préfet Worms-Clavelin, who101 called them eminently17 patriotic18 and approved of them. He expressed a hope that he would see the author of this discovery receiving the insignia of an officer of the Academy beneath Jeanne’s statue. It is also rumoured20 that in his speech at the unveiling M. le préfet will say, with his eyes turned towards the Vosges, that Jeanne was a daughter of Alsace-Lorraine.”
Abbé Lantaigne, caring but little for a joke, made no reply and kept a grave face. In principle he regarded these celebrations in honour of Jeanne d’Arc as praiseworthy. Two years before he had himself pronounced at Saint-Exupère a panegyric22 on the Maid, and had declared her the type of the good Frenchwoman and the good Christian23. He found no subject for jest in a solemnity which was a glorification24 of faith and country. As a patriot19 and a Christian, he only regretted that the bishop25 and his clergy26 would not take the first place in it.
“The thing,” said he, “that ensures the continuity of the French nation, is neither kings nor presidents of the Republic, neither provincial27 governors nor préfets, neither officers of the crown nor officials of the present government; it is the episcopacy which, from the first apostles to the Gauls down to the present day, has continued, without break, change, or diminution28, and forms, so to say, the solid web102 of the history of France. The power of the bishops29 is spiritual and stable. The power of the kings, legitimate30 but transitory, is decrepit31 from its birth. On its continuance that of the nation does not depend. The nation is a spiritual conception inseparable from the moral and religious idea. But, although absent in the body from the celebrations that are being arranged for here, the clergy will be present at them in spirit and in truth. Jeanne d’Arc is ours, and it is vain for unbelievers to try and steal her from us.”
M. BERGERET: “It is, however, very natural that this simple girl, having become a symbol of patriotism32, should be claimed by all patriots33.”
M. LANTAIGNE: “I cannot imagine—I have told you so before—nationality without religion. Every duty comes from God, the duty of the citizen no less than that of others. If God be ignored the call of duty is stilled. If it is a right and a duty to defend one’s native land against the foreigner, it is not in virtue34 of any pretended rights of man which never existed, but in conformity35 with the will of God. This conformity appears in the stories of Jael and Judith. It shines clearly in the book of the Maccabees. It can be read in the deeds of the Maid.”
M. BERGERET: “Then you believe, monsieur l’abbé, that Jeanne d’Arc received her mission from God103 Himself? That will land you in numberless difficulties. I will only submit to you one of these, because it is inherent in the nature of your beliefs. It relates to the voices and apparitions36 which manifested themselves to the peasant of Domremy. Those who grant that Saint Catherine really appeared to Jacquot d’Arc’s daughter, in company with Saint Michael and Saint Marguerite, will find themselves, I fancy, much embarrassed when it has been proved to them that this Saint Catherine of Alexandria never existed, and that her history is in reality only a rather poor Greek romance. Now this fact was proved as early as the seventeenth century, not by the freethinkers of the period, but by a learned doctor of the Sorbonne, Jean de Launoy, a man of piety37 and good life. The judicious38 Tillemont, although so submissive to the Church, rejected the biography of Saint Catherine as an absurd fable39. Is not that a difficulty, monsieur l’abbé, for those who believe that the Voices of Jeanne d’Arc came from Heaven?”
M. LANTAIGNE: “The martyrology, monsieur, worthy21 of all reverence40 as it is, is not an article of faith; and it is permissible41, in imitation of Doctor de Launoy and Tillemont, to cast doubts on the existence of Saint Catherine of Alexandria. For my part, I am not inclined to go so far, and I hold such an absolute denial as rash. I recognise that the104 biography of this saint has come to us from the East overlaid everywhere with fabulous42 details, but I believe that these embellishments have been laid over a solid foundation. Neither Launoy nor Tillemont is infallible. It is not certain that Saint Catherine never existed, and if by chance historic proof of her non-existence were established, that would give way before the theological testimony44 to the contrary, furnished by the miraculous45 appearances of this saint authenticated46 by the Ordinary and solemnly recognised by the Pope. For, after all, good logic43 requires that truths of the scientific plane should yield to truths of a higher order. But we are not yet in a position to know the opinion of the Church as to the Maid’s apparitions. Jeanne d’Arc has not been canonised, and the miracles wrought47 for her or by her are open to discussion: I neither deny nor affirm them, and it is a purely48 human vision which makes me perceive in the history of this marvellous girl the hand of God stretched out over France. Truth to tell, though, that vision is powerful and penetrating49.”
M. BERGERET: “If I have rightly understood you, monsieur l’abbé, you do not consider the strange event at Fierbois as an attested50 miracle, when Jeanne, as they say, pointed51 out a sword concealed52 in the wall. And you are not certain that the Maid, as she herself declared, brought back a child to life at105 Lagny. You know my opinions, and for my part I should give a natural interpretation53 to these two facts. I suppose that the sword was fastened to the wall of the Church as a votive offering, and was consequently visible. As for the child that the Maid raised from the dead for the time necessary for the administration of baptism, and who died again after having been brought to the font, I confine myself to reminding you that there was near Domremy a Notre-Dame-des-Aviots whose particular function it was to endow still-born children with a few hours of life. I suspect that the memory of Notre-Dame-des-Aviots had a good deal to do with the illusions that possessed54 Jeanne d’Arc when she believed, at Lagny, that she had raised a new-born child from the dead.”
M. LANTAIGNE: “There is much uncertainty55 in these explanations, monsieur. And rather than adopt them, I suspend my judgment56, which inclines, I confess, towards the miraculous side, at least with respect to Saint Catherine’s sword. For the passage is precise: the sword was in the wall, and it was necessary to excavate57 to find it. Neither is it impossible, again, that God, upon the efficacious prayers of a virgin58, should have given life back to a child that had died without having received baptism.”
M. BERGERET: “You speak, monsieur l’abbé, of106 ‘the efficacious prayers of a virgin.’ Do you then grant, in accordance with the belief of the Middle Ages, that there was some virtue, some peculiar59 power, in Jeanne d’Arc’s virginity?”
M. LANTAIGNE: “Clearly virginity is pleasing to God, and Jesus Christ rejoices in the triumph of His virgins60. A young girl turned Attila and his Huns back from Lutetia; a young girl delivered Orleans and caused the lawful61 king to be crowned at Rheims.”
The priest having thus expressed himself, M. Bergeret seized on his words in a way of his own.
“Exactly,” said he. “Jeanne d’Arc was a mascotte.”
But Abbé Lantaigne did not hear. He rose and said:
“France’s destined62 r?le in Christendom is not yet achieved. I foresee that ere long God will yet again work His will through the nation which has been the most faithful and the most faithless to Him.”
“And so it is,” answered M. Bergeret, “that, as in the profligate63 times of King Charles VII., we behold64 the rise of prophetesses. Our town indeed holds one of them, who is making a happier start than Jeanne, since Jacquot d’Arc’s daughter was regarded as mad by her parents, and Mademoiselle Deniseau finds a disciple65 in her own father. Still I107 do not believe that her good luck will be great and lasting66. Our préfet, M. Worms-Clavelin, is somewhat wanting in good breeding, but he is less of a simpleton than Baudricourt, and it is no longer the custom for the heads of the State to give audience to prophetesses. M. Félix Faure will not be advised by his confessor to test Mademoiselle Deniseau. Here, perhaps, you may reply, monsieur l’abbé, that the influence of Bernadette of Lourdes is stronger in our days than that of Jeanne d’Arc ever was. The latter overthrew67 some hundreds of starving and panic-stricken English; Bernadette has set countless68 pilgrims on the march and drawn69 thousands of millions to a mountain in the Pyrenees. And my revered70 friend, M. Pierre Laffitte, assures me that we have entered on an era of positive philosophy.”
“As for what happens at Lourdes,” said Abbé Lantaigne, “without becoming latitudinarian or falling into excessive credulity, I reserve my opinion on a point upon which the Church has made no pronouncement. But henceforth I see a triumph for religion in this crowd of pilgrims, just as you yourself see in it a defeat for materialistic71 philosophy.”
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1
celibacy
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| n.独身(主义) | |
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shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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dame
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| n.女士 | |
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concurrence
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| n.同意；并发 | |
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commemorate
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| vt.纪念，庆祝 | |
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sculptor
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| n.雕刻家，雕刻家 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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meditative
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| adj.沉思的，冥想的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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lavish
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| adj.无节制的；浪费的；vt.慷慨地给予，挥霍 | |
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thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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13
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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14
liberator
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| 解放者 | |
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memoir
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| n.[pl.]回忆录，自传；记事录 | |
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tapestry
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| n.挂毯，丰富多采的画面 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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18
patriotic
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| adj.爱国的，有爱国心的 | |
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patriot
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| n.爱国者，爱国主义者 | |
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20
rumoured
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| adj.谣传的；传说的；风 | |
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21
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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panegyric
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| n.颂词，颂扬 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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glorification
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| n.赞颂 | |
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bishop
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| n.主教，（国际象棋）象 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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diminution
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| n.减少；变小 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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30
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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decrepit
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| adj.衰老的，破旧的 | |
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patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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patriots
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| 爱国者，爱国主义者( patriot的名词复数 ) | |
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34
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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conformity
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| n.一致，遵从，顺从 | |
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36
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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37
piety
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| n.虔诚，虔敬 | |
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judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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fable
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| n.寓言；童话；神话 | |
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40
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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41
permissible
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| adj.可允许的，许可的 | |
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42
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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43
logic
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| n.逻辑(学)；逻辑性 | |
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44
testimony
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| n.证词；见证，证明 | |
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45
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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46
authenticated
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| v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效 | |
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47
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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48
purely
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| adv.纯粹地，完全地 | |
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49
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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50
attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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51
pointed
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| adj.尖的，直截了当的 | |
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52
concealed
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| a.隐藏的，隐蔽的 | |
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53
interpretation
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| n.解释，说明，描述；艺术处理 | |
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54
possessed
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| adj.疯狂的；拥有的，占有的 | |
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55
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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56
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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57
excavate
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| vt.挖掘，挖出 | |
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58
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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59
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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60
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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61
lawful
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| adj.法律许可的，守法的，合法的 | |
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62
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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profligate
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| adj.行为不检的；n.放荡的人，浪子，肆意挥霍者 | |
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64
behold
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| v.看，注视，看到 | |
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65
disciple
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| n.信徒，门徒，追随者 | |
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66
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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67
overthrew
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| overthrow的过去式 | |
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68
countless
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| adj.无数的，多得不计其数的 | |
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69
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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70
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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materialistic
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| a.唯物主义的，物质享乐主义的 | |
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