# An Inland Voyage/Chapter 21

DOWN THE OISE: CHURCH INTERIORS.
We made our first stage below Compiègne to Pont Sainte Maxence. I was abroad a little after six the next morning, The air was biting and smelt of frost. In an open place, a score of women wrangled together over the day's market; and the noise of their negotiation sounded thin and querulous like that of sparrows on a winter's morning. The rare passengers blew into their hands, and shuffled in their wooden shoes to set the blood agog. The streets were full of icy shadow, although the chimneys were smoking overhead in golden sunshine. If you wake early enough at this season of the year, you may get up in December to break your fast in June.
​I found my way to the church; for there is always something to see about a church, whether living worshippers or dead men's tombs; you find there the deadliest earnest, and the hollowest deceit; and even where it is not a piece of history, it will be certain to leak out some contemporary gossip. It was scarcely so cold in the church as it was without, but it looked colder. The white nave was positively arctic to the eye; and the tawdriness of a continental altar looked more forlorn than usual in the solitude and the bleak air. Two priests sat in the chancel, reading and waiting penitents; and out in the nave, one very old woman was engaged in her devotions. It was a wonder how she was able to pass her beads when healthy young people were breathing in their palms and slapping their chest; but though this concerned me, I was yet more dispirited by the nature of her exercises. She went from ​chair to chair, from altar to altar, circumnavigating the church. To each shrine, she dedicated an equal number of beads and an equal length of time. Like a prudent capitalist with a somewhat cynical view of the commercial prospect, she desired to place her supplications in a great variety of heavenly securities. She would risk nothing on the credit of any single intercessor. Out of the whole company of saints and angels, not one but was to suppose himself her champion elect against the Great Assizes! I could only think of it as a dull, transparent jugglery, based upon unconscious unbelief.
She was as dead an old woman as ever I saw; no more than bone and parchment, curiously put together. Her eyes, with which she interrogated mine, were vacant of sense. It depends on what you call seeing, whether you might not call her blind. Perhaps she had known love: perhaps borne children, suckled ​them and given them pet names. But now that was all gone by, and had left her neither happier nor wiser; and the best she could do with her mornings was to come up here into the cold church and juggle for a slice of heaven. It was not without a gulp that I escaped into the streets and the keen morning air. Morning? why, how tired of it she would be before night! and if she did not sleep, how then? It is fortunate that not many of us are brought up publicly to justify our lives at the bar of three score years and ten; fortunate that such a number are knocked opportunely on the head in what they call the flower of their years, and go away to suffer for their follies in private somewhere else. Otherwise, between sick children and discontented old folk, we might be put out of all conceit of life.
I had need of all my cerebral hygiene during that day's paddle: the old devotee stuck in my ​An Inland Voyage. throat sorely. But I was soon in the seventh heaven of stupidity; and knew nothing but that somebody was paddling a canoe, while I was counting his strokes and forgetting the hundreds. I used sometimes to be afraid I should remember the hundreds; which would have made a toil of a pleasure; but the terror was chimerical, they went out of my mind by enchantment, and I knew no more than the man in the moon about my only occupation.
At Creil, where we stopped to lunch, we left the canoes in another floating lavatory, which, as it was high noon, was packed with washerwomen, red-handed and loud-voiced; and they and their broad jokes are about all I remember of the place. I could look up my history books, if you were very anxious, and tell you a date or two; for it figured rather largely in the English wars. But I prefer to mention a girls' boarding-school, which had an interest for ​us because it was a girls' boarding-school, and because we imagined we had rather an interest for it. At least—there were the girls about the garden; and here were we on the river; and there was more than one handkerchief waved as we went by. It caused quite a stir in my heart; and yet how we should have wearied and despised each other, these girls and I, if we had been introduced at a croquet party! But this is a fashion I love: to kiss the hand or wave a handkerchief to people I shall never see again, to play with possibility, and knock in a peg for fancy to hang upon. It gives the traveller a jog, reminds him that he is not a traveller everywhere, and that his journey is no more than a siesta by the way on the real march of life.
The church at Creil was a nondescript place in the inside, splashed with gaudy lights from the windows, and picked out with medallions ​of the Dolorous Way. But there was one oddity, in the way of an ex voto, which pleased me hugely: a faithful model of a canal boat, swung from the vault, with a written aspiration that God should conduct the Saint Nicolas of Creil to a good haven. The thing was neatly executed, and would have made the delight of a party of boys on the waterside. But what tickled me was the gravity of the peril to be conjured. You might hang up the model of a sea-going ship, and welcome: one that is to plough a furrow round the world, and visit the tropic or the frosty poles, runs dangers that are well worth a candle and a mass. But the Saint Nicolas of Creil, which was to be tugged for some ten years by patient draught horses, in a weedy canal, with the poplars chattering overhead, and the skipper whistling at the tiller; which was to do all its errands in green, inland places, and never got out of sight of a village ​belfry in all its cruising; why, you would have thought if anything could be done without the intervention of Providence, it would be that! But perhaps the skipper was a humourist or perhaps a prophet, reminding people of the seriousness of life by this preposterous token.
At Creil, as at Noyon, Saint Joseph seemed a favourite saint on the score of punctuality. Day and hour can be specified; and grateful people do not fail to specify them on a votive tablet, when prayers have been punctually and neatly answered. Whenever time is a consideration, Saint Joseph is the proper intermediary. I took a sort of pleasure in observing the vogue he had in France, for the good man plays a very small part in my religion at home. Yet I could not help fearing that, where the Saint is so much commended for exactitude, he will be expected to be very grateful for his tablet.
​This is foolishness to us Protestants; and not of great importance anyway. Whether people's gratitude for the good gifts that come to them, be wisely conceived or dutifully expressed, is a secondary matter, after all, so long as they feel gratitude. The true ignorance is when a man does not know that he has received a good gift, or begins to imagine that he has got it for himself. The self-made man is the funniest windbag after all! There is a marked difference between decreeing light in chaos, and lighting the gas in a metropolitan back-parlour with a box of patent matches; and do what we will, there is always something made to our hand, if it were only our fingers.
But there was something worse than foolishness placarded in Creil Church. The Association of the Living Rosary (of which I had never previously heard) is responsible for that. This association was founded, according to the printed ​advertisement, by a brief of Pope Gregory Sixteenth, on the 17th of January, 1832: according to a coloured bas relief, it seems to have been founded, sometime or other, by the Virgin giving one rosary to Saint Dominic, and the Infant Saviour giving another to Saint Catherine of Sienna. Pope Gregory is not so imposing, but he is nearer hand. I could not distinctly make out whether the association was entirely devotional, or had an eye to good works; at least it is highly organized: the names of fourteen matrons and misses were filled in for each week of the month as associates, with one other, generally a married woman, at the top for Zélatrice: the choragus of the band. Indulgences, plenary and partial, follow on the performance of the duties of the association. "The partial indulgences are attached to the recitation of the rosary." On "the recitation of the required dizaine," a partial indulgence promptly follows. ​When people serve the kingdom of Heaven with a pass-book in their hands, I should always be afraid lest they should carry the same commercial spirit into their dealings with their fellow-men, which would make a sad and sordid business of this life.
There is one more article, however, of happier import. "All these indulgences," it appeared, "are applicable to souls in purgatory." For God's sake, ye ladies of Creil, apply them all to the souls in purgatory without delay! Burns would take no hire for his last songs, preferring to serve his country out of unmixed love. Suppose you were to imitate the exciseman, mesdames, and even if the souls in purgatory were not greatly bettered, some souls in Creil upon the Oise would find themselves none the worse either here or hereafter.
I cannot help wondering, as I transcribe these notes, whether a Protestant born and bred is in ​a fit state to understand these signs, and do them what justice they deserve; and I cannot help answering that he is not. They cannot look so merely ugly and mean to the faithful as they do to me. I see that as clearly as a proposition in Euclid. For these believers are neither weak nor wicked. They can put up their tablet commending Saint Joseph for his despatch, as if he were still a village carpenter; they can "recite the required dizaine," and metaphorically pocket the indulgence, as if they had done a job for heaven; and then they can go out and look down unabashed upon this wonderful river flowing by, and up without confusion at the pin-point stars, which are themselves great worlds full of flowing rivers greater than the Oise. I see it as plainly, I say, as a proposition in Euclid, that my Protestant mind has missed the point, and that there goes with these de​formities some higher and more religious spirit than I dream.
I wonder if other people would make the same allowances for me? Like the ladies of Creil, having recited my rosary of toleration, I look for my indulgence on the spot.