The Three Cities Trilogy: Lourdes, Volume 4 — Text and Context

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Zola, Émile, 1840-1902, Vizetelly, Ernest Alfred, 1853-1922 [Translator] Project Gutenberg 2005 Not confirmed
Clergy -- Fiction; Catholics -- Fiction; Christian pilgrims and pilgrimages -- Fiction; Lourdes (France) -- Fiction Readers of public-domain and historical texts
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Words 40,746
Reading time 178 min
Text sections 4

The catalog record for The Three Cities Trilogy: Lourdes, Volume 4 — Text and Context provides practical reading context through 40,746 words, 2 hr 58 min estimated reading time, and 4 detected text sections.

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In the fourth volume of Zola's trilogy, Marie's ecstatic wait for a cure at Lourdes is juxtaposed with clinical skepticism, as doctors debate natural versus miraculous healing. The narrative traces her bodily sensations—cracking bones, boiling blood—and the tension between faith and empirical observation.
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Desagneaux was growing impatient at the delay in the doctor's arrival; whilst Marie, still enraptured, and resplendent in the sunlight, seemed unconscious of what was taking place about her, wrapt as she was in delightful expectancy of the miracle.

Not having found Ferrand in the small apartment near the linen-room which he usually occupied, Sister Hyacinthe was now searching for him all over the building. During the past two days the young doctor had become more bewildered than ever in that extraordinary hospital, where his assistance was only sought for the relief of death pangs. The small medicine-chest which he had brought with him proved quite useless; for there could be no thought of trying any course of treatment, as the sick were not there to be doctored, but simply to be cured by the lightning stroke of a miracle. And so he mainly confined himself to administering a few opium pills, in order to deaden the severer sufferings. He had been fairly amazed when accompanying Doctor Bonamy on a round through the wards. It had resolved itself into a mere stroll, the doctor, who had only come out of curiosity, taking no interest in the patients, whom he neither questioned nor examined. He solely concerned himself with the pretended cases of cure, stopping opposite those women whom he recognised from having seen them at his office where the miracles were verified. One of them had suffered from three complaints, only one of which the Blessed Virgin had so far deigned to cure; but great hopes were entertained respecting the other two. Sometimes, when a wretched woman, who the day before had claimed to be cured, was questioned with reference to her health, she would reply that her pains had returned to her. However, this never disturbed the doctor's serenity; ever conciliatory, the good man declared that Heaven would surely complete what Heaven had begun. Whenever there was an improvement in health, he would ask if it were not something to be thankful for. And, indeed, his constant saying was: "There's an improvement already; be patient!" What he most dreaded were the importunities of the lady-superintendents, who all wished to detain him to show him sundry extraordinary cases. Each prided herself on having the most serious illnesses, the most frightful, exceptional cases in her ward; so that she was eager to have them medically authenticated, in order that she might share in the triumph should cure supervene. One caught the doctor by the arm and assured him that she felt confident she had a leper in her charge; another entreated him to come and look at a young girl whose back, she said, was covered with fish's scales; whilst a third, whispering in his ear, gave him some terrible details about a married lady of the best society. He hastened away, however, refusing to see even one of them, or else simply promising to come back later on when he was not so busy. As he himself said, if he listened to all those ladies, the day would pass in useless consultations. However, he at last suddenly stopped opposite one of the miraculously cured inmates, and, beckoning Ferrand to his side, exclaimed: "Ah! now here is an interesting cure!" and Ferrand, utterly bewildered, had to listen to him whilst he described all the features of the illness, which had totally disappeared at the first immersion in the piscina.

At last Sister Hyacinthe, still wandering about, encountered Abbe Judaine, who informed her that the young doctor had just been summoned to the Family Ward. It was the fourth time he had gone thither to attend to Brother Isidore, whose sufferings were as acute as ever, and whom he could only fill with opium. In his agony, the Brother merely asked to be soothed a little, in order that he might gather together sufficient strength to return to the Grotto in the afternoon, as he had not been able to do so in the morning. However, his pains increased, and at last he swooned away.

When the Sister entered the ward she found the doctor seated at the missionary's bedside. "Monsieur Ferrand," she said, "come up-stairs with me to the Sainte-Honorine Ward at once. We have a patient there at the point of death."

He smiled at her; indeed, he never beheld her without feeling brighter and comforted. "I will come with you, Sister," he replied. "But you'll wait a minute, won't you? I must try to restore this poor man."

This volume opens on the fourth day at Lourdes, with Marie, a paralyzed young woman, refusing to return to the Grotto because she believes the Virgin has promised to cure her at four o'clock. Her certainty is described as a "species of somnambulism," a trance-like state that unsettles the superintendent, Madame de Jonquiere. The ward, emptied of other patients, is suddenly filled with sunlight and silence, a stark contrast to the nighttime atmosphere of sickness and groans. Marie's dialogue reveals a mind so absorbed in her fixed idea that she loses count of time, smiling "divinely" while gazing into vacancy.

The Language of Bodily Sensation

Zola renders Marie's anticipated cure through vivid, almost violent physical imagery. She describes "iron bands" gliding off her legs like broken chains, a weight ascending from her side through her chest and throat, and finally being "spat out violently." The cure is felt as a "cracking of all my bones, of all my flesh," as if struck by lightning. This language of bodily rupture and expulsion mirrors the clinical vocabulary of Doctor Beauclair, who had predicted the cure would come "like a lightning flash" through extreme excitement. The convergence of Marie's ecstatic testimony and the doctor's prognosis suggests a natural, if extraordinary, psychological mechanism rather than supernatural intervention.

The Doctors' Silence and the Skeptical Gaze

When Doctor Bonamy triumphantly challenges the assembled physicians to explain Marie's sudden recovery by natural means, none of them speak. Two Catholics nod approvingly; the others remain motionless with "constrained air." Only one thin man with glasses examines Marie—taking her hand, checking her pupils—but he returns to his seat without a word, concluding merely that "the case is beyond science." This scene dramatizes the tension between faith and empiricism: the doctors' silence is not agreement but a refusal to engage. Bonamy's claim that "we always avoid pronouncing the big word of miracle here" is undercut by his own triumphant rhetoric, revealing the institutional pressure to frame events as inexplicable.

The Devil Spat Out: Conflicting Interpretations

Raboin, a pietist of "limited intelligence," interrupts Marie's narrative to declare that she spat out the devil. Doctor Bonamy silences him, but the moment exposes the clash between popular superstition and medical authority. Marie herself oscillates between surrender—"Blessed Virgin, do with me as thou wilt"—and a voice crying "Rise! Rise!" that she interprets as divine. The text leaves the cause ambiguous: is it miracle, hysteria, or autosuggestion? Zola's naturalist lens invites readers to weigh the evidence without resolution, as the narrative withholds any definitive explanation for Marie's transformation.

Readers attentive to Zola's method will note how he builds suspense through precise, almost clinical observation of Marie's physical and psychological state. The excerpts do not reveal whether the cure lasts or how others react; the incomplete text leaves the outcome uncertain. Approach this volume as a study in belief and doubt, where the body becomes a contested site between divine promise and natural law.

I’ve spent many evenings with Zola’s Lourdes, watching Marie’s hope tremble against the doctors’ cold charts, and I always think of a battered copy of Some honeymoon! — Reading Companion tucked beside it. There, too, a body waits, unsure whether joy or doubt will arrive first. Different shelves, same hush. Some honeymoon! — Reading Companion keeps that quiet company well.

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