"Love follows knowledge."
"Beauty above all beauty!"
– St. Catherine of Siena

Showing posts with label Ron Hansen. Show all posts
Showing posts with label Ron Hansen. Show all posts

Wednesday, February 26, 2020

Short Story Analysis: “Wilde in Omaha” by Ron Hansen


I had written this up a number of months ago after reading the story, but I forgot to actually post it.  I think you will like this.  It’s a really good story.

This is a really outstanding story, “Wilde in Omaha,” and the second outstanding work by Ron Hansen I have read this year.  I’m not sure why, but you can actually read this online here

The story is based on Oscar Wilde’s first trip through America back in 1882, and Ron Hansen imagines a stop in Omaha, Nebraska.  Wilde really did have two American trips, the first lasting almost a year started in New York City and ended in San Francisco.  So the story can be classified as historical fiction.  You can read extensively about Wilde’s trip to the United States here and of his itinerary here.  


The story is told in first person from Robert Murphy, a journalist who spent the day with Wilde on that stop in Omaha.  Wilde dubs him “Bobby” because Murphy introduces himself as Robert but everyone calls him “Bob.”  So here at the beginning we already see Wilde’s character as striving to break conventionality, striving to be different, embellishing when others accept the hum drum.  The story captures the tension between an aesthetic that strives for individuality and that strives for journalistic precision, between imaginative embellishment and “the tyranny of facts.”

The story has a preface which initiates the first person narrative.  Murphy hears of Oscar Wilde’s death at the age of 46, which historically occurred in year 1900.   The sorrow of that news event spurs Murphy to tell of the day, March 21st, 1882, a Tuesday, the day Oscar Wilde came to Omaha as a literary celebrity as part of his speaking tour, and where Murphy was privileged to interview and accompany him.  In some ways it was the highlight of Murphy’s life.

The plot is relatively simple.  At sunup of that day, Murphy meets Wilde at his hotel in Sioux City, they take a train to Council Bluffs where they switch to a train for Omaha, all the while Murphy interviewing Wilde and jotting down note after note.  In Omaha they are met by the city’s elite, “the peasantry of the west” as Wilde calls them, and is taken to the finest hotel, the Whitnell House.  There he is given a grand luncheon where he is asked to read one of his poems.  He chooses a sonnet, “The Grave of Keats,” an ode to the poet John Keats, and written in a sort of Keatsian style.  That evening he gives his lecture at the Boyd Opera House to the paying crowd, the subject being “The Decorative Arts,” the importance of beauty in life of a community.  That evening, instead of going back to his hotel with the entourage, he escapes with Murphy to Murphy’s apartment, where the two share a few drinks of Scotch whisky and where they exchange some honest conversation.  Wilde then stumbles his way back to his hotel room to move on the next day.

Before I get to the theme of the story, I want to speak about the execution.  The danger of portraying a historical figure, especially one with a distinct personality is that on one extreme the author might not capture the personality and on the other extreme might delineate him as a caricature and cliché.  I found Ron Hansen captured Oscar Wilde perfectly, threading the needle between the two extremes.  On the train to Omaha, sitting in a compartment reading newspapers, Murphy asks Wilde about appreciating good reporting.

"Don't you appreciate some occasional accuracy in reporting?"

"It's simply that one can't escape the tyranny of facts. One can scarcely open a newspaper without learning something useful about the sordid crimes against green grocers or a dozen disgusting details relating to the consumption of pork. On the other hand, I do like hearing myself talk. It is one of my greatest pleasures." Our railway car jerked forward into a screaking roll and Wilde looked outside. Watching soot-blackened shanties slide past, he said, "I find railway travel the most tedious experience in life. That is, if one excepts being sung to in Albert Hall, or dining with a chemist."

I sallied forth recklessly by asking, "Was this outre persona of yours concocted at Oxford or earlier?"

Wilde forgot himself momentarily and grinned with buck teeth of a smoker's yellow hue. And then he superimposed his mask again. "I behave as I have always behaved--dreadfully. And that is why people adore me." After a little reflection, he added, "Besides, to be authentically natural is a difficult pose to keep up."

Murphy’s piercing question shocks Wilde out of his persona, and for a moment we get the unpretentious Wilde.  This unpretentious Wilde will be more prominent at the last scene when the two go back to Murphy’s apartment and drink whisky.  So Hansen captures this subtle dance where Wilde jumps in and out of his pretentious persona.  Here is Wilde putting on a show at the “grand luncheon.”

Soon after that Wilde shouted "Howdy, pardnuhs!" from the mezzanine and heard a smattering of welcoming applause that dissipated as he descended the staircase in a halting, mincing, queenly way, his mane of dark hair still tangled and wet from his bath, a lily held to his nose as his other hand squeaked in its slide along the brass balustrade. Clothed now in his valet's high-button shoes, a charcoal bow tie, and a Wall Street sort of dull gray suit whose color, he was to insist, was that of "moonlight gleaming on Lake Erie," Wilde was taunting Omaha's virility by treating their accustomed business attire as the most droll of his fanciful costumes.

I scowled at his cheekiness, certain that his teasing strategy of affront and parry would not serve him with this frontier audience, and, I confess, half wishing that some man of importance would dress him down for his impudence. But most of the invitees had already entered the dining room, and the others so desperately wanted the afternoon to meet with the aesthete's approbation that they overlooked his ridicule.

We were seated at a dais in the dining room, I on his right hand by dint of my newspaper assignment and Reverend Doherty from County Cavan on his left by dint of his blessing before the meal and his introductory remarks about their very talented guest from across the water. Three minutes into it, Wilde interrupted the Irishman by shouting, "You are so evidently, so unmistakably sincere, and worst of all truthful, that I cannot believe a word you say!"

Though many laughed, Reverend Doherty did not immediately get the joke and flushed with apology as he explained that he'd gotten all the information on Wilde from eastern newspapers.

Wilde replied, "It is a sure sign that newspapers have degenerated when they can be relied upon."

Adopting the pretense that I was deaf Wilde spoke so loudly throughout the luncheon that even the kitchen help could hear him, and he continually gave uncensored expression to whatever entered his mind. A Cornish hen was served to him and he held his head as he whined, "Oh why are they always giving me these pedestrians to eat?" A Merlot from California was poured and he hesitated before trying the American vintage. But after he sipped it, he thought "the hooch" quite good. "I have learnt to be cautious," he explained. "The English have a miraculous power to turn wine into water."

Now that is Wilde putting on a show.  Because Hansen has let Murphy see the unvarnished Wilde, when Wilde is on show we sense the pretentiousness of his act, and therefore the reader sees the character as three dimensional and not a cliché.  And yet the reader is entertained by the entertaining Wilde.

If I were to articulate the theme of the story, and mind you this may only be my perception, it would be that aestheticism, at least in the Wilde variety, deludes the author, or whoever immerses himself into it, from reality.  Wilde tries to operate in a Romanticized worldview, but in that state he is doomed to fail—of which his early death demonstrates—and his artistry suffers.  His poem that he reads at the luncheon, “The Grave of Keats,” is absolutely horrible.  Murphy points this out by saying it resembles “a schoolboy’s plagiarism.”  But Wilde pretends to be faint from its artistry and elaborates that he “thought of Keats as of a priest of beauty slain before his time.” 

What we see is that Wilde’s aesthetics amount to embellishments on the mundane, just as his paradoxical quips embellish the “authentically natural.” The authentically natural is not enough.  One has to decorate life, and that is the subject of his lecture. 

Squaring his pages, Wilde commenced by announcing his subject as "The Decorative Arts." And then he read: "In my lecture tonight I do not wish to give you any abstract definition of beauty; you can get along very well without philosophy if you surround yourself with beautiful things; but I wish to tell you of what we have done and are doing in England to search out those men and women who have knowledge and power of design, of the schools of art provided for them, and the noble use we are making of art in the improvement of the handicraft of our country."

So that’s the profound depth of his thought, to “surround yourself with beautiful things?”  It seems rather empty, even shallow, and Murphy points this out. 

House decoration, for gosh sakes! The topic was not especially inert, nor his overly inflected and cautious presentation necessarily stupefying, but his lecture was so much less clever and pungent than his amusingly insulting conversation that I wanted to shout out to the simulacrum, "Stop, Oscar! This is not you!" And then I was forced to confront the urgency of my dyspepsia. Was I afraid that he seemed foolish, or that I did? That he seemed dull, or that my high hopes of enterprise and wealth in Omaha had descended into simply holding a job? This is not you and its hundred variations had afflicted me often since this daredevil tyro made the three-week journey west to the rich possibilities of Nebraska, but there was no This is you as its complement. Amid my hearty and prosperous cohort, I felt like a poseur.

That paragraph is perhaps at the core of the story’s theme, and it’s a bit complex.  Murphy is undergoing a double epiphany.  First he realizes that Wilde is performing for the audience as a job.  His lecture tour amounted to a shallowness of ideas to make money, “simply holding a job.”  And then in retrospect he realizes that he too had deluded himself to the “rich possibilities” that he might have as a writer.  He too as a journalist was “simply holding a job.”  Reality undermines Romanticized dreams. 

And so, at the climax of the story, when Murphy and Wilde are drinking Scotch at Murphy’s apartment, an honest moment transpires.

 I am abashed to admit that I felt so adrift in our colloquy I could only find the craft to top off my shot glass with whisky.

Seeing me, Wilde drank and held out his shot glass again. I indulged him. Wilde said, "I find it perfectly monstrous the way people go about nowadays, saying things behind one's back that are absolutely and entirely true."

The whisky has brought the two to a sober moment.  Murphy then will get to a hard, cold realistic fact of Wilde’s art.

We listened to the floor clock ticking in the quietude. Waiting for me to say something was an agony for him. So it was with a sense of emergency that I finally risked, "Would you mind an impertinence?"

Wilde softly rested an inquisitive gaze upon me.

"It's my stab at some good advice."

"It is always a silly thing to give advice, but to give good advice is absolutely fatal."

But I perdured. "Don't give all these lectures," I said. "Don't let audiences feed on you like this. They'll lay waste to your talent. And don't dissemble. Even poetry is wrong for you. It feels trumped up. With your fluency and flair for humor it's far better you concentrate on fiction and plays."

At first Wilde seemed shocked and disturbed by my outburst, but then he smiled wryly and sat up and shook his hair free of his face. "What excellent whisky!" he said. "And how perfectly splendid of you to accompany me through this wonderfully exciting day. This is the first pleasant throb of joy I have had since Mr. Vail last took sick."

Reality requires an artist to know what he is good at.  To live in a Romanticized delusion inhibits one’s art.  Murphy’s hard advice was prophetic.  Oscar Wilde is not known for his poetry.  He will go on to write some good fiction and some really outstanding plays, and they will be rich in humor, not Romanticized melancholy.  Read Wilde’s play The Importance of Being Earnest to appreciate his humor and dramaturgy. 

Ron Hansen’s “Wilde in Omaha” is a really fine story. 



Thursday, February 20, 2020

My 2019 Reads, The Short Stories, Part 2

You can read the main post on my 2019 reads here
And you can read Part 1 of the 2019 short story reads here:

Here is the list of the stories again by my assessment.

Exceptional:
“The Background,” a short story by Saki (H. H. Munro).
“Mother,” a short story by Sherwood Anderson.
“Wilde in Omaha,” a short story by Ron Hansen.
“A Child's Christmas in Wales,” a short story and prose poem by Dylan Thomas.

Good:
“A Sin Confessed,” a short story by Giovanni Guareschi, translated by Adam Elgar.
"Why Bugsy Siegel Was a Friend of Mine," a short story by James Lee Burke.
"Thunder and Roses" a short story by Theodore Sturgeon.
“The Worst You Ever Feel,” a short story by Rebecca Makkai.
“The Light of the World,” a short story by Ernest Hemingway.
“Blood, Sea,” a short story by Italo Calvino and translated by William Weaver.
“Where Love is, There God is Also,” a short story by Leo Tolstoy.

Ordinary:
“Poldi,” a short story by Carson McCullers.
“Gibberish,” a short story by Thomas Berger.
"A House on the Plains" a short story by E.L. Doctorow.
“The Sin of Jesus,” a short story Isaac Babel.

Duds:
“In the Snow,” a short story by Stefan Zweig, translated by Anathea Bell.
“Social Error,” a short story Damon Runyan.

###

Before I get to the best stories, let’s look over the varieties of stories.  Six are known for their short story craft (Saki, Babel, Anderson, Hemingway, Guareschi, and Calvino).  Six are well known literary novelists (Hemingway, Tolstoy, Doctorow, Hansen, McCullers, and Calvino); four are popular genre novelists (Berger in comic novel, Sturgeon in science fiction, Burke in mystery, and Runyan in radio dramas); Thomas as a poet, and Makkai as an up-and-coming novelist.  This may be as diverse a group as I’ve ever read in a year.  As to their ethnicities, two writers are Russian, two Italian, two British, one Austrian, and ten American.  So seven stories by European writers and ten by American is a reasonably good split. 

Four stories I categorized as exceptional.  “Mother” by Sherwood Anderson, “Wilde in Omaha” by Ron Hansen, and “A Child's Christmas in Wales” by Dylan Thomas.

 “The Background,” a short story by Saki (H. H. Munro).
-          Story of a man who has a tattoo put on his back by a brilliant Italian artist.
-          After the tattoo is completed but before the man can pay him, the artist dies.
-          The man doesn’t have the money the artist’s wife thinks he should pay and so reneges and tries to flee the country.
-          The artist’s wife is so indignant that she causes an international incident and has the man held on the border for trying to take out of the country prized art.
-          You can read the story online here.  
-          You can listen to the story at YouTube here.  

“Mother,” a short story by Sherwood Anderson. 
-          One of Anderson’s stories from Winesburg, Ohio short story collection which centers on stories from a small town in Ohio at the turn of the twentieth century told from a young man’s (George Willard) point of view.
-          Mother is a character study of George’s mother, Elizabeth.
-          Elizabeth is a gloomy and unhappily married woman to a man named Tom Willard
-          Tom manages a hotel where the family lives and is involved in politics but is basically not a great provider.
-          Elizabeth places all her hopes in life onto George and prays to god that he not be as unhappy as she but not as carefree as her husband.
-          You read the story online here.  
-          You listen to the story being read on YouTube here.  

“Wilde in Omaha,” a short story by Ron Hansen. 
-          A fictional account of Oscar Wilde’s true stop in Omaha, Nebraska in 1882
-          The story is told in first person from Robert Murphy, a journalist who spent the day with Wilde on that stop in Omaha.
-          In Omaha they are met by the city’s elite, “the peasantry of the west” as Wilde calls them, and is taken to the finest hotel where he is given a grand luncheon and asked to read one of his poems.  He chooses a sonnet, “The Grave of Keats,” an ode to the poet John Keats.
-          That evening he gives his lecture at the Boyd Opera House to the paying crowd, the subject being “The Decorative Arts,” the importance of beauty in life of a community.
-          That evening, instead of going back to his hotel with the entourage, he escapes with Murphy to Murphy’s apartment, where the two share a few drinks of Scotch whisky and where Murphy gives him some harsh criticism. 
-          You cannot find this story online.  It is part of Ron Hansen’s short story collection, She Loves Me.  


“A Child's Christmas in Wales,” a short story and prose poem by Dylan Thomas. 
-          A story of the harsh but joyful winters spent as a child in Wales.
-          The events revolve around Christmas family celebrations and holiday rituals.
-          The story is told by an adult reminiscing on his childhood and has the air of a mostly tall tale of boyish adventures.
-          It is mostly a static story, but beautifully written in a sort of prose poetic style, invoking the fun of childhood, the life in Wales of its day, and the brutal winters of its place.
-          The story ends with a prayer and cozy bedtime that conveys the joy and innocence of the narrator’s nostalgic past.
-          You can read this story online here.  
-          You can listen to this story being read by the author himself on YouTube here.  
-          I wrote up a two part short story analysis of this story on this blog Part 1 here and Part 2 here.  

First off, I realized now that I wrote up a detailed short story analysis of Ron Hansen’s “Wilde in Omaha” and forgot to post it.  I will post it as a follow up and come back here and provide the link.


Selecting the winner this year is a really hard choice.  Any of the four stories could win.  They are all that good.  But I have to pick.  Drum roll please.

Runner Up: “Wilde in Omaha,” by Ron Hansen.

Another drum roll please.  And the winner is…

Best Short Story Read in 2019: “A Child's Christmas in Wales,” by Dylan Thomas.

What gave the edge to the Dylan Thomas story is the poetic prose. 


Please go out and read these four stories.  You won’t be disappointed.

Thursday, October 17, 2019

Mariette in Ecstasy, Post 6

This is my final post on Ron Hansen’s Mariette in Ecstasy.  It will amount to some noted excerpts from the novel and my final review I posted on Goodreads.

The first post can be found here.  
The second post here
The third post here.  
The fourth post here.    
The fifth post here.  


Excerpts:

In a note to Père Marriott, 14 September 1906:
I have so much to tell you of Christ’s kindnesses and promises to me, but before reading further I plead to you: Do not believe anything I say.  Writing you gives me such consolation, but as I begin to put words on paper a great fear overwhelms me.  I have such fantastic and foreign things to report that it seems highly likely that I have dreamed them.  I shall say it frankly here that my head is a bit strange, for I have seen and heard impossible things, and whenever before has Christ appeared to souls as sinful as mine?  (p. 58)


When the pains started in September, I had no idea what they truly meant. And then I persuaded myself that all sisters espoused to Christ by their vows would have experienced his wounds. You can’t know how stupid and innocent I was! (p. 130)


Mariette walks a toweled broom along a hallway by Sister Virginie’s cell and then kneels below a horrid crucifix that she hates, Christ’s flesh-painted head like a block of woe, his black hair sleek as enamel and his black beard like ironweed, his round eyes bleary with pity and failure, and his frail form softly breasted and feminine and redly willowed in blood.  And yet she prays, as she always does, We adore you, O Christ, and we praise you, because by your holy cross you have redeemed the world.  And just then, she’ll later tell Père Marriott, she is veiled in Christ’s blessing and tenderness, she feels it flow down from her head like holy oil and thrill her skin like terror.  Everything she has ever wished for seems to have been, in a hidden way, this.  Entire years of her life are instantly there as if she could touch any hour of them, but she now sees Jesus present in her history as she hadn’t before, kindness itself and everlasting loyal, good father and friend and husband to her, hurting just as she hurt at times, pleased by her tiniest pleasures, wholly loving her common humanness, and her essential uniqueness, so that the treacheries and sins and affronts of her past seem hideous to her and whatever good she’s done seems as nothing compared to the shame she feels for her fecklessness and indifference to him.  And she is kneeling there in misery and sorrow when she opens her hands like a book and sees an intrusion of blood on both palms, pennies of skin turning redder and slowly rising up in blisters that in two or three minutes tear with terrible pain of hammered nails, and then the hand flesh jerks with the fierce sudden weight of Christ’s body and she feels the hot burn in both wrists.  She feels her feet twisted behind her as both are transfixed with nails and the agony in both soles is as though she’s stood in the rage of orange, glowing embers.  She is breathless, she thirsts, she chills with loss of blood, and she hears Sister Dominique from a great distance, asking “Are you ill?” when she feels an iron point rammed hard against her heart and she faints.  (p. 157-158)


Mass of the Conversion of Saint Paul, Apostle, 1933.

She kneels just inside the church of Our Lady of Sorrows, behind the pews of holy old women half sitting with their rosaries, their heads hooded in black scarves.  High Mass has ended.  Externs are putting out the candles and vacuuming the carpets.  And then there is silence, and she opens to Saint Paul: “We are afflicted in every way possible, but we are not crushed; full of doubts, we never despair.  We are persecuted but never abandoned; we are struck down but never destroyed.  Continually we carry about in our bodies the dying of Jesus, so that in our bodies the life of Jesus may also be revealed.”  (p.178)


###

Review Posted at Goodreads

The complexity of this novel belies its simplicity.  We are inside a Benedictine class of monastery, and a new novice, Mariette, has been taken in, a young woman of seventeen, passionately devout but filled with all the other fervors a young woman would have.  In the course of a few months, Mariette starts having extreme religious experiences (or perhaps the continuation of such experiences from before she entered the priory), climaxing with physically formed stigmata followed by a coma-like ecstasy.  Is this real, faked, or a psychosomatic induced phenomena? 

For much of the novel the reader is in a state of ambiguity and suspense.    To understand the novel, the key I think is to understand why the novel is set in 1906 going into 1907.  By 1906 medicine has developed to an understanding of germs, vaccines, and x-rays.  By 1906, psychology was the rage; Freud published Three Essays on the Theory of Sexuality in 1905.  By 1906 religious experiences were being located inside the mind; William James published The Varieties of Religious Experiences in 1902.  And perhaps more importantly, in 1907 Pope Pius X published, Pascendi Dominici Gregis, the encyclical refuting modernism.  You the reader are placed inside the world of the novel to discern a supernatural phenomenon with a modernist worldview.  But mind you, if you believe the author leaves it at the end for the reader to decide the nature of the phenomena as some reviewers have stated, you have misread the novel. Hansen is quite clear.

There are several major themes that stem out of the novel: the ambiguity of religious experience, the shift to a worldview based on empiricism, the unwillingness of people to change their habitual lives even if Christ has entered it.  But for me I think the most profound theme in the novel is the theme of achieving holiness through humiliation.  For Mariette, the stigmata and ecstasy are not the culmination of holiness but steps on the way to reaching a fuller holiness.  We see at the end her pride extinguished, and the death of the old self into a new creation. 


This is a novel of high craft, fine prose, even poetic prose, complex characters, especially Mariette the central character, profound ideas, and the beautiful creation of an original world.  In short Mariette in Ecstasy is a work of art and Ron Hansen's masterpiece.


Tuesday, October 1, 2019

Mariette in Ecstasy, Post 5


The first post on Ron Hansen’s Mariette in Ecstasy can be found here.  
The second post here.  
The third post here.  
The fourth post here.  


Just skimming through the novel to put my final thoughts together and I came across this interesting tidbit.  When Mariette first enters the convent and has a little discussion with her sister, Mother Céline, they discuss the letter that their father wrote explaining that Mariette suffers from “trances, hallucinations, unnatural piety, great extremes of temperament, and…’inner wrenchings’”  Mother Céline asks:

“Was he dishonest in his description?’
“I have no opinion, Reverend Mother.”
“Was he duped then?”  (p. 31)

Now go to the examination scene where when she puts her hands in the water the wounds disappear.

She tells him, “Christ took back the wounds.”
She expects her father to stare at her with fear and astonishment, but he is, as always, frank and unimpressed, as firm as practical as a clock.  “And your feet?” he asks.
“I have no wounds.”
“Even that is miraculous!” Père Marriott says.
Dr. Baptiste smirks at him and then at Mother Saint-Raphaël.  “You have all been duped.” (p.173)

There’s the word twice, “duped.”  That certainly wasn’t an accident.  I’m now convinced that Irene was right at the beginning of our discussion.  Dr. Baptiste is anti-religious.  What I think is central here is that Mariette “expects her father to stare at her with fear and astonishment,” but he does not.  There are two opposing world views here coming into opposition: the supernatural Catholic and the empiricist modern.  It is also interesting we get the supernatural Catholic world view not so much from the Sisters at the priory but from the readings they read as a group.  There are several writers they read.  I can’t remember exactly but I think St. Augustine, St. Benedict, and especially Blessed Julian of Norwich.  The Julian of Norwich readings actually foreshadow Mariette’s experiences. 


###

We have discussed three of the major themes of the novel: the ambiguity of religious experience, the shift to a worldview based on empiricism, and the unwillingness of people to change their habitual lives even if Christ has entered their space.  But for me I think the most profound theme in the novel is the theme of holiness through humiliation.  It’s a rather complex theme, so let me try to walk you through it.

First off, I don’t think Mariette’s spiritual “crucifixion” is really from the stigmata.  That is just a sign from God.  Her real “crucifixion” is the humiliation she undergoes first as she is examined and criticized, next when she is expelled from the convent that she dearly wanted to be part of,  and then when for the rest of her life she is looked upon as a fraud.  Those final vignettes of her leading a lonely and isolated life are very poignant.

But this theme of crucifixion through humiliation runs throughout the novel.  Of course we get its opposite, pride.  Pride is the one sin that is most feared.  And as a seventeen year old, zealous in her faith, Mariette suffers from pride in many places.  On her first day at the convent in a conversation with Sister Hermance, the two share their deepest desires.  Sister Hermance first:

“When I joined the order I prayed to go away from home and have home totally forget me.  I have been praying since for humiliations and hardships and perfect atonement for my sins.  And perhaps, too, consumption and an early death.”  She thinks for a second or two and asks, “Is it too much, Mariette?” 

She shrugs.  “I have been praying to be a great saint.”

Sister Hermance peers at her seriously.  “Such pride, Mariette!  You surprise me.”

She smiles.  “I’ll try to be irresistible.” (p. 19)

We do see Mariette’s youthful exuberance in her devotion.  And while we’re all called on to be saints, to want be a great saint requires an exertion rooted in pride.  Sister Hermance reacts to its boldness.  What Sister Hermance desires is way more humble: to be forgotten, perhaps alluding to the Blessed Mother as she fades from the center of the Gospels.  She also wants “humiliations and hardships and perfect atonement.”  We will see Mariette go through all that in time.  Sister Hermance finally adds, “consumption and an early death.”  Mariette too will undergo a spiritual death and the death of her convent life.  We see in Sister Hermance’s desire what Mariette will learn.

If you read through the novel looking for pride and humiliations you will see they come up frequently.  Here are some of her prides: Mariette is Mother Céline’s sister.  She is the lovely girl who’s hair is still uncut.  She is the one they gossip about.  She is the holy one who writes the profound paper on theology.  She takes on penances.  She prays perfectly.  When she is alone in Père Marriott’s chambers, she thinks of herself as a priest, acting it out (p. 39).  In one of the embedded inquest dialogues, Sister Catherine is asked what she thought of Mariette, she says, “She is passionate.  She is perhaps too proud.  She is not hysterical.”  Here is another Sister who sees Mariette’s pride.

And it is Mother Saint-Raphaël who publically identifies Mariette’s pride.  She does at the scene of the open confessions, well prior to Mariette’s first stigmata:

“Our postulant has been too proud.  She has been a princess of vanities.  She has sought our admiration and attention in a hundred ways since she has joined our convent.  She hopes we will praise her for being pretty and fetching and young.  She is slack in her work and lax in her conscience.  She has been a temptation to the novices and a pet to all the professed sisters.  Ever since I have been her mistress, she has been a snare and a worldliness to me and terrible impediment to the peace and interests of the Holy Spirit.  (p. 88)

Look too at Mother Saint-Raphaël’s self-discovery dialogue with Mariette, where the Mother confesses to have also had the sin of pride in her youth (p. 50-51).   So when Mariette gets her stigmata, the one in a handful of people in all of history to have been blessed with one, there too one senses a pride.  The first happens on Christmas Eve:

She holds out her blood-painted hands like a present and she smiles crazily as she says, “Oh, look at what Jesus has done to me.”  (p.112)

This perhaps is her moment of most pride.  No one has questioned her yet.  No one has doubted.  Clearly there is an element of pride in her manner of stumbling forth, holding her wounds as a “present.”  Look at the phrasing: “Look at what Jesus has done to me,” with emphasis on the personal pronoun, “me.”

But throughout the novel, Mariette is also aware of her pride and her necessity to eradicate if from her person.  In her first note to Père Marriott written on her first night at the convent, concluding Part 1, she explains:

Every day and in the midst of every kind of disobedience and failing, I have asked Jesus to have pity on me and either take my life entirely or, in his justice and mercy, give me a great deal to suffer in atonement for my foolishness and the sins of the world.  While there have been times when he permitted me to enjoy the greatest consolations, there have been times of darkness and silence, too, when I felt disliked and in disfavor and, with hopelessness and pining and tears, I prayed to Jesus that was very near Hell.  (p. 42)

She is quite conscious of her sins of which, from what the reader can see, pride stands out.  She asks to suffer in atonement, and the process for that is mortification.  Written on a rafter somewhere in the convent is “They mortify their bodies with abstinence” (p. 48).  Mortification is at the center of the novel.  Mortification in most dictionaries is differentiated into four related definitions.  From the Online Dictionary:

noun
1. a feeling of humiliation or shame, as through some injury to one's pride or self-respect.
2. a cause or source of such humiliation or shame.
3. the practice of asceticism by penitential discipline to overcome desire for sin and to strengthen the will.
4. Pathology. the death of one part of the body while the rest is alive; gangrene; necrosis.

Definitions (1) and (2) are interrelated in that (1) identifies the result of (2) the source, but both at their heart is “humiliation.”  Definition (3) identifies a process of which one overcomes an interior desire for sin, and definition (4) identifies a bodily death, which is at the etymological root of mortify.  So there are three categories here, humiliation, ascetic discipline, and death, and all three figure into this grand theme of the novel.

I mentioned in an earlier comment that, in addition to suffering, humiliation is at the heart of Christ’s crucifixion, and at the start of this comment I mentioned that Mariette’s real crucifixion is her humiliation. 

We see Mariette frequently mortifying herself as an attempt to extinguish desire to sin.  We see her praying all night, we see her lie face down in sympathy with a punished sister, we see her use some sort of instrument to draw blood, we see her welcome a sting from a thorn, we see her scald her hands, among other instances.  When she is asked about scalding her hands, Mariette mysteriously says, “I just want to hurt” (p. 70).  The reader may jump to the conclusion this is part of the self-flagellation that leads to what might be a self-inflicted stigmata.  Hansen makes it ambiguous but the true underlying reason is Mariette’s attempt to extinguish her pride and in turn come closer in sympathy to Christ.  The pains and spilled blood of the stigmata then are not a sign from God that Mariette is any more holy than anyone else, but God’s grace of mortification for her to become more holy.  In that letter to Père Marriott I quoted above, Mariette tells the priest what Christ prophecies for her:

“You will have no solace or pity, not even from your superiors.  You will be tortured by gross outrages and mistreatment, but no one will believe you.  You will be punished and humbled and greatly confused, and Heaven will seem closed to you, God will seem dead and indifferent, you will try to be recollected, but instead be distracted, you will try to pray and your thoughts will fly, you will seek me fruitlessly and without avail for I shall hide in the noise and shadows and I shall seem to withdraw when you need me most.  Everyone will seem to abandon you.  (p. 43)

That letter from that first night is actually the novel in a microcosm.  Abandoned, as Christ was abandoned on the cross, Mariette achieves the ultimate mortification, a humiliation that will last throughout her life.  There is nothing now that she can take pride in.  She is expelled from the convent and defined as a hoaxer.   Thirty years later in her letter to Mother Philomème she writes:

Children stare in the grocery as if they know ghostly stories about me, and I hear the hushed talk when I hobble by or lose hold in my hands, but Christ reminds me, as he did in my greatest distress, that he loves me more, now that I am despised, than when I was richly admired in the past.   (p. 179)

We see now how her pride has been extinguished.  She has arrived at definition (4) of mortification, the death of the old self into the new creation.  He loves her more “now that I am despised.”  So why does God bring her through this humiliation?  Because through the humiliation she has arrived at true and full holiness.  It is not the stigmata that made her holy.  It is the mortification.