Unfortunately, Melanie pursued her prophetic meanderings. Later, these were orchestrated by the blazing talent of a Leon Bloy and would become a “Melanist” movement allegedly stemming from La Salette, but lacking any foundation except the unverifiable pronouncements of Melanie. All these are far distant from the historical foundations of the apparition. The content of this so-called prophecies, despite her religious veneer, have nothing to do with religious truth as taught by the church, and recalled by Mary at La Salette. The subject matter is no longer faith but unstable, questionable and sterile terrain and personal assumptions. This type of writing alienates faith instead of strengthening. In 1954, a English priest brought Melanie to England. She entered Carmelite convent of Darlington  the following year; she took temporary vows there in 1856, but left the convent in 1860. she tried religious life again with Sisters of Compassion of Marseille. After her stay in their convent of Cephalonia (Greece), and a short sojourn at the Carmelite convent of Marseille, she returned to the compassion for a brief time. Castellamare di Stabia, near Naples in Italy. She resided there seventeen years, writing her “secrets” as well as a rule for a future foundation. The Vatican urged the local bishop to forbid her this type of publication, but she persisted in her search for apparition and an imprimatur, even extracying a hearing from papal official, Bishop Lepidi. This, however, never constituted even veiled approval. The authority invoked by Melanie is incompetent in the matter.

After stay a Cannes on south of France, Melanie traveled to Chalon-sur-Saone, seeking to found a community with the sponsorship of the Canon de Brandt of Amiens. Eventually she entered into litigation with Bishop Perraud, the ordinary af Autun. The Holy See, brought into the matter, decided in favor of the Bishop. 1892, Melanie returned to a place near Lecce, Italy, then journeyed to Messina in Sicity on the invitation of Canon Annibale di Francia. Following a few months in the Pieadmonh region, she was invited by the abbe Combe, pastor of Diou, a priest much taken up with politico-religious prophecies, to settle in the Allier region. She finished a contrived autobiography, wherein she created a an extraordinary childhood enriched with pseudo-mystical wanderings, her own imaginings and chimera provided by her correspondents.

The message Melanie attempts to link to La Salette during this period has nothing whatever in common with the testimony she gave about the Apparition in the early years. When the conversation returns to the event of September 19, 1846, she reverts without fail to the simplicity and the clarity of her early narrative, which agrees with that of Maximin on September 18-19, 1902. She returned to Altamura, near Bari in southern Italy and died there on December 14, 1904. her remains are buried under marble column with a bas-relief depicting the Virgin welcoming the shepherdess of La Salette into heaven.     One thing is certain: at the close of her confused errors, there is one point from which Melanie never departed: the testimony she and Maximin gave on the evening of September 19, 1846, in Baptiste Pra’s kitchen at Les Albandins. She held firm throughout the inquiry direct by Bishop Philibert de Bruillard, as well as that of the confirming investigation conducted by Bishop Ginoulhiac. Throughout a difficult lifetime, Melanie remained poor and devout, ever faithful to her first testimony.