This etext was produced by David Widger
CELEBRATED CRIMES, VOLUME 4(of 8), Part 2
By Alexandre Dumas, Pere
On Sunday, the 26th of November, 1631, there was great excitement in the little town of Loudun, especially in the narrow streets which led to the church of Saint-Pierre in the marketplace, from the gate of which the town was entered by anyone coming from the direction of the abbey of Saint-Jouin-les-Marmes. This excitement was caused by the expected arrival of a personage who had been much in people’s mouths latterly in Loudun, and about whom there was such difference of opinion that discussion on the subject between those who were on his side and those who were against him was carried on with true provincial acrimony. It was easy to see, by the varied expressions on the faces of those who turned the doorsteps into improvised debating clubs, how varied were the feelings with which the man would be welcomed who had himself formally announced to friends and enemies alike the exact date of his return.
About nine o’clock a kind of sympathetic vibration ran through the crowd, and with the rapidity of a flash of lightning the words, “There he is! there he is!” passed from group to group. At this cry some withdrew into their houses and shut their doors and darkened their windows, as if it were a day of public mourning, while others opened them wide, as if to let joy enter. In a few moments the uproar and confusion evoked by the news was succeeded by the deep silence of breathless curiosity.
Then, through the silence, a figure advanced, carrying a branch of laurel in one hand as a token of triumph. It was that of a young man of from thirty-two to thirty-four years of age, with a graceful and well-knit frame, an aristocratic air and faultlessly beautiful features of a somewhat haughty expression. Although he had walked three leagues to reach the town, the ecclesiastical garb which he wore was not only elegant but of dainty freshness. His eyes turned to heaven, and singing in a sweet voice praise to the Lord, he passed through the streets leading to the church in the market-place with a slow and solemn gait, without vouchsafing a look, a word, or a gesture to anyone. The entire crowd, falling into step, marched behind him as he advanced, singing like him, the singers being the prettiest girls in Loudun, for we have forgotten to say that the crowd consisted almost entirely of women.
Meanwhile the object of all this commotion arrived at length at the porch of the church of Saint-Pierre. Ascending the steps, he knelt at the top and prayed in a low voice, then rising he touched the church doors with his laurel branch, and they opened wide as if by magic, revealing the choir decorated and illuminated as if for one of the four great feasts of the year, and with all its scholars, choir boys, singers, beadles, and vergers in their places. Glancing around, he for whom they were waiting came up the nave, passed through the choir, knelt for a second time at the foot of the altar, upon which he laid the branch of laurel, then putting on a robe as white as snow and passing the stole around his neck, he began the celebration of the mass before a congregation composed of all those who had followed him. At the end of the mass a Te Deum was sung.
He who had just rendered thanks to God for his own victory with all the solemn ceremonial usually reserved for the triumphs of kings was the priest Urbain Grandier. Two days before, he had been acquitted, in virtue of a decision pronounced by M. d’Escoubleau de Sourdis, Archbishop of Bordeaux, of an accusation brought against him of which he had been declared guilty by a magistrate, and in punishment of which he had been condemned to fast on bread and water every Friday for three months, and forbidden to exercise his priestly functions in the diocese of Poitiers for five years and in the town of Loudun for ever.
These are the circumstances under which the sentence had been passed and the judgment reversed.
Urbain Grandier was born at Rovere, a village near Sable, a little town of Bas-Maine. Having studied the sciences with his father Pierre and his uncle Claude Grandier, who were learned astrologers and alchemists, he entered, at the age of twelve, the Jesuit college at Bordeaux, having already received the ordinary education of a young man. The professors soon found that besides his considerable attainments he had great natural gifts for languages and oratory; they therefore made of him a thorough classical scholar, and in order to develop his oratorical talent encouraged him to practise preaching. They soon grew very fond of a pupil who was likely to bring them so much credit, and as soon as he was old enough to take holy orders they gave him the cure of souls in the parish of Saint- Pierre in Loudun, which was in the gift of the college. When he had been some months installed there as a priest-in-charge, he received a prebendal stall, thanks to the same patrons, in the collegiate church of Sainte-Croix.
It is easy to understand that the bestowal of these two positions on so young a man, who did not even belong to the province, made him seem in some sort a usurper of rights and privileges belonging to the people of the country, and drew upon him the envy of his brother- ecclesiastics. There were, in fact, many other reasons why Urbain should be an object of jealousy to these: first, as we have already said, he was very handsome, then the instruction which he had received from his father had opened the world of science to him and given him the key to a thousand things which were mysteries to the ignorant, but which he fathomed with the greatest ease. Furthermore, the comprehensive course of study which he had followed at the Jesuit college had raised him above a crowd of prejudices, which are sacred to the vulgar, but for which he made no secret of his contempt; and lastly, the eloquence of his sermons had drawn to his church the greater part of the regular congregations of the other religious communities, especially of the mendicant orders, who had till then, in what concerned preaching, borne away the palm at Loudun. As we have said, all this was more than enough to excite, first jealousy, and then hatred. And both were excited in no ordinary degree.
We all know how easily the ill-natured gossip of a small town can rouse the angry contempt of the masses for everything which is beyond or above them. In a wider sphere Urbain would have shone by his many gifts, but, cooped up as he was within the walls of a little town and deprived of air and space, all that might have conduced to his success in Paris led to his destruction at Loudun.
It was also unfortunate for Urbain that his character, far from winning pardon for his genius, augmented the hatred which the latter inspired. Urbain, who in his intercourse with his friends was cordial and agreeable, was sarcastic, cold, and haughty to his enemies. When he had once resolved on a course, he pursued it unflinchingly; he jealously exacted all the honour due to the rank at which he had arrived, defending it as though it were a conquest; he also insisted on enforcing all his legal rights, and he resented the opposition and angry words of casual opponents with a harshness which made them his lifelong enemies.
The first example which Urbain gave of this inflexibility was in 1620, when he gained a lawsuit against a priest named Meunier. He caused the sentence to be carried out with such rigour that he awoke an inextinguishable hatred in Meunier’s mind, which ever after burst forth on the slightest provocation.
A second lawsuit, which he likewise gained; was one which he undertook against the chapter of Sainte-Croix with regard to a house, his claim to which the chapter, disputed. Here again he displayed the same determination to exact his strict legal rights to the last iota, and unfortunately Mignon, the attorney of the unsuccessful chapter, was a revengeful, vindictive, and ambitious man; too commonplace ever to arrive at a high position, and yet too much above his surroundings to be content with the secondary position which he occupied. This man, who was a canon of the collegiate church of Sainte-Croix and director of the Ursuline convent, will have an important part to play in the following narrative. Being as hypocritical as Urbain was straightforward, his ambition was to gain wherever his name was known a reputation for exalted piety; he therefore affected in his life the asceticism of an anchorite and the self-denial of a saint. As he had much experience in ecclesiastical lawsuits, he looked on the chapter’s loss of this one, of which he had in some sort guaranteed the success, as a personal humiliation, so that when Urbain gave himself airs of triumph and exacted the last letter of his bond, as in the case of Meunier, he turned Mignon into an enemy who was not only more relentless but more dangerous than the former.
In the meantime, and in consequence of this lawsuit, a certain Barot, an uncle of Mignon and his partner as well, got up a dispute with Urbain, but as he was a man below mediocrity, Urbain required in order to crush him only to let fall from the height of his superiority a few of those disdainful words which brand as deeply as a red-hot iron. This man, though totally wanting in parts, was very rich, and having no children was always surrounded by a horde of relatives, every one of whom was absorbed in the attempt to make himself so agreeable that his name would appear in Barot’s will. This being so, the mocking words which were rained down on Barot spattered not only himself but also all those who had sided with him in the quarrel, and thus added considerably to the tale of Urbain’s enemies.
About this epoch a still graver event took place. Amongst the most assiduous frequenters of the confessional in his church was a young and pretty girl, Julie by name, the daughter of the king’s attorney, Trinquant–Trinquant being, as well as Barot, an uncle of Mignon. Now it happened that this young girl fell into such a state of debility that she was obliged to keep her room. One of her friends, named Marthe Pelletier, giving up society, of which she was very fond, undertook to nurse the patient, and carried her devotion so far as to shut herself up in the same room with her. When Julie Trinquant had recovered and was able again to take her place in the world, it came out that Marthe Pelletier, during her weeks of retirement, had given birth to a child, which had been baptized and then put out to nurse. Now, by one of those odd whims which so often take possession of the public mind, everyone in Loudun persisted in asserting that the real mother of the infant was not she who had acknowledged herself as such–that, in short, Marthe Pelletier had sold her good name to her friend Julie for a sum of money; and of course it followed as a matter about which there could be no possible doubt, that Urbain was the father.
Trinquant hearing of the reports about his daughter, took upon himself as king’s attorney to have Marthe Pelletier arrested and imprisoned. Being questioned about the child, she insisted that she was its mother, and would take its maintenance upon herself. To have brought a child into the world under such circumstances was a sin, but not a crime; Trinquant was therefore obliged to set Marthe at liberty, and the abuse of justice of which he was guilty served only to spread the scandal farther and to strengthen the public in the belief it had taken up.
Hitherto, whether through the intervention of the heavenly powers, or by means of his own cleverness, Urbain Grandier had come out victor in every struggle in which he had engaged, but each victor had added to the number of his enemies, and these were now so numerous that any other than he would have been alarmed, and have tried either to conciliate them or to take precautions against their malice; but Urbain, wrapped in his pride, and perhaps conscious of his innocence, paid no attention to the counsels of his most faithful followers, but went on his way unheeding.
All the opponents whom till now Urbain had encountered had been entirely unconnected with each other, and had each struggled for his own individual ends. Urbain’s enemies, believing that the cause of his success was to be found in the want of cooperation among themselves, now determined to unite in order to crush him. In consequence, a conference was held at Barot’s, at which, besides Barot himself, Meunier, Trinquant, and Mignon took part, and the latter had also brought with him one Menuau, a king’s counsel and his own most intimate friend, who was, however, influenced by other motives than friendship in joining the conspiracy. The fact was, that Menuau was in love with a woman who had steadfastly refused to show him any favour, and he had got firmly fixed in his head that the reason for her else inexplicable indifference and disdain was that Urbain had been beforehand with him in finding an entrance to her heart. The object of the meeting was to agree as to the best means of driving the common enemy out of Loudon and its neighbourhood.
Urbain’s life was so well ordered that it presented little which his enemies could use as a handle for their purpose. His only foible seemed to be a predilection for female society; while in return all the wives and daughters of the place, with the unerring instinct of their sex, seeing, that the new priest was young, handsome, and eloquent, chose him, whenever it was possible, as their spiritual director. As this preference had already offended many husbands and fathers, the decision the conspirators arrived at was that on this side alone was Grandier vulnerable, and that their only chance of success was to attack him where he was weakest. Almost at once, therefore, the vague reports which had been floating about began to attain a certain definiteness: there were allusions made, though no name was mentioned, to a young girl in Loudun; who in spite of Grandier’s frequent unfaithfulness yet remained his mistress-in- chief; then it began to be whispered that the young girl, having had conscientious scruples about her love for Urbain, he had allayed them by an act of sacrilege–that is to say, he had, as priest, in the middle of the night, performed the service of marriage between himself and his mistress. The more absurd the reports, the more credence did they gain, and it was not long till everyone in Loudun believed them true, although no one was able to name the mysterious heroine of the tale who had had the courage to contract a marriage with a priest; and considering how small Loudun was, this was most extraordinary.
Resolute and full of courage as was Grandier, at length he could not conceal from himself that his path lay over quicksands: he felt that slander was secretly closing him round, and that as soon as he was well entangled in her shiny folds, she would reveal herself by raising her abhorred head, and that then a mortal combat between them would begin. But it was one of his convictions that to draw back was to acknowledge one’s guilt; besides, as far as he was concerned, it was probably too late for him to retrace his steps. He therefore went on his way, as unyielding, as scornful, and as haughty as ever.
Among those who were supposed to be most active in spreading the slanders relative to Urbain was a man called Duthibaut, a person of importance in the province, who was supposed by the townspeople to hold very advanced views, and who was a “Sir Oracle” to whom the commonplace and vulgar turned for enlightenment. Some of this man’s strictures on Grandier were reported to the latter, especially some calumnies to which Duthibaut had given vent at the Marquis de Bellay’s; and one day, Grandier, arrayed in priestly garments, was about to enter the church of Sainte-Croix to assist in the service, he encountered Duthibaut at the entrance, and with his usual haughty disdain accused him of slander. Duthibaut, who had got into the habit of saying and doing whatever came into his head without fear of being called to account, partly because of his wealth and partly because of the influence he had gained over the narrow-minded, who are so numerous in a small provincial town, and who regarded him as being much above them, was so furious at this public reprimand, that he raised his cane and struck Urbain.
The opportunity which this affront afforded Grandier of being revenged on all his enemies was too precious to be neglected, but, convinced, with too much reason, that he would never obtain justice from the local authorities, although the respect due to the Church had been infringed, in his person he decided to appeal to King Louis XIII, who deigned to receive him, and deciding that the insult offered to a priest robed in the sacred vestments should be expiated, sent the cause to the high court of Parliament, with instructions that the case against Duthibaut should be tried and decided there.
Hereupon Urbain’s enemies saw they had no time to lose, and took advantage of his absence to make counter accusations against him. Two worthies beings, named Cherbonneau and Bugrau, agreed to become informers, and were brought before the ecclesiastical magistrate at Poitiers. They accused Grandier of having corrupted women and girls, of indulging in blasphemy and profanity, of neglecting to read his breviary daily, and of turning God’s sanctuary into a place of debauchery and prostitution. The information was taken down, and Louis Chauvet, the civil lieutenant, and the archpriest of Saint- Marcel and the Loudenois, were appointed to investigate the matter, so that, while Urbain was instituting proceedings against Duthibaut in Paris, information was laid against himself in Loudun. This matter thus set going was pushed forward with all the acrimony so common in religious prosecutions; Trinquant appeared as a witness, and drew many others after him, and whatever omissions were found in the depositions were interpolated according to the needs of the prosecution. The result was that the case when fully got up appeared to be so serious that it was sent to the Bishop of Poitiers for trial. Now the bishop was not only surrounded by the friends of those who were bringing the accusations against Grandier, but had himself a grudge against him. It had happened some time before that Urbain, the case being urgent, had dispensed with the usual notice of a marriage, and the bishop, knowing this, found in the papers laid before him, superficial as they were, sufficient evidence against Urbain to justify him in issuing a warrant for his apprehension, which was drawn up in the following words:
“Henri-Louis, Chataignier de la Rochepezai, by divine mercy Bishop of Poitiers, in view of the charges and informations conveyed to us by the archpriest of Loudun against Urbain Grandier, priest-in-charge of the Church of Saint-Pierre in the Market-Place at Loudun, in virtue of a commission appointed by us directed to the said archpriest, or in his absence to the Prior of Chassaignes, in view also of the opinion given by our attorney upon the said charges, have ordered and do hereby order that Urbain Grandier, the accused, be quietly taken to the prison in our palace in Poitiers, if it so be that he be taken and apprehended, and if not, that he be summoned to appear at his domicile within three days, by the first apparitor-priest, or tonsured clerk, and also by the first royal sergeant, upon this warrant, and we request the aid of the secular authorities, and to them, or to any one of them, we hereby give power and authority to carry out this decree notwithstanding any opposition or appeal, and the said Grandier having been heard, such a decision will be given by our attorney as the facts may seem to warrant.
“Given at Dissay the 22nd day of October 1629, and signed in the original as follows:
“HENRI-LOUIS, Bishop of Poitiers.”
Grandier was, as we have said, at Paris when these proceedings were taken against him, conducting before the Parliament his case against Duthibaut. The latter received a copy of the decision arrived at by the bishop, before Grandier knew of the charges that had been formulated against him, and having in the course of his defence drawn a terrible picture of the immorality of Grandier’s life, he produced as a proof of the truth of his assertions the damning document which had been put into his hands. The court, not knowing what to think of the turn affairs had taken, decided that before considering the accusations brought by Grandier, he must appear before his bishop to clear himself of the charges, brought against himself. Consequently he left Paris at once, and arrived at Loudun, where he only stayed long enough to learn what had happened in his absence, and then went on to Poitiers in order to draw up his defence. He had, however, no sooner set foot in the place than he was arrested by a sheriff’s officer named Chatry, and confined in the prison of the episcopal palace.
It was the middle of November, and the prison was at all times cold and damp, yet no attention was paid to Grandier’s request that he should be transferred to some other place of confinement. Convinced by this that his enemies had more influence than he had supposed, he resolved to possess his soul in patience, and remained a prisoner for two months, during which even his warmest friends believed him lost, while Duthibaut openly laughed at the proceedings instituted against himself, which he now believed would never go any farther, and Barot had already selected one of his heirs, a certain Ismael Boulieau, as successor to Urbain as priest and prebendary.
It was arranged that the costs of the lawsuit should be defrayed out of a fund raised by the prosecutors, the rich paying for the poor; for as all the witnesses lived at Loudun and the trial was to take place at Poitiers, considerable expense would be incurred by the necessity of bringing so many people such a distance; but the lust of vengeance proved stronger than the lust of gold; the subscription expected from each being estimated according to his fortune, each paid without a murmur, and at the end of two months the case was concluded.
In spite of the evident pains taken by the prosecution to strain the evidence against the defendant, the principal charge could not be sustained, which was that he had led astray many wives and daughters in Loudun. No one woman came forward to complain of her ruin by Grandier; the name of no single victim of his alleged immorality was given. The conduct of the case was the most extraordinary ever seen; it was evident that the accusations were founded on hearsay and not on fact, and yet a decision and sentence against Grandier were pronounced on January 3rd, 1630. The sentence was as follows: For three months to fast each Friday on bread and water by way of penance; to be inhibited from the performance of clerical functions in the diocese of Poitiers for five years, and in the town of Loudun for ever.
Both parties appealed from this decision: Grandier to the Archbishop of Bordeaux, and his adversaries, on the advice of the attorney to the diocese, pleading a miscarriage of justice, to the Parliament of Paris; this last appeal being made in order to overwhelm Grandier and break his spirit. But Grandier’s resolution enabled him to face this attack boldly: he engaged counsel to defend his case before the Parliament, while he himself conducted his appeal to the Archbishop of Bordeaux. But as there were many necessary witnesses, and it was almost impossible to bring them all such a great distance, the archiepiscopal court sent the appeal to the presidial court of Poitiers. The public prosecutor of Poitiers began a fresh investigation, which being conducted with impartiality was not encouraging to Grandier’s accusers. There had been many conflicting statements made by the witnesses, and these were now repeated: other witnesses had declared quite openly that they had been bribed; others again stated that their depositions had been tampered with; and amongst these latter was a certain priest named Mechin, and also that Ishmael Boulieau whom Barot had been in such a hurry to select as candidate for the reversion of Grandier’s preferments. Boulieau’s deposition has been lost, but we can lay Mechin’s before the reader, for the original has been preserved, just as it issued from his pen:
“I, Gervais Mechin, curate-in-charge of the Church of Saint-Pierre in the Market Place at Loudun, certify by these presents, signed by my hand, to relieve my conscience as to a certain report which is being spread abroad, that I had said in support of an accusation brought by Gilles Robert, archpriest, against Urbain Grandier, priest-in-charge of Saint-Pierre, that I had found the said Grandier lying with women and girls in the church of Saint Pierre, the doors being closed.
“ITEM, that on several different occasions, at unsuitable hours both day and night, I had seen women and girls disturb the said Grandier by going into his bedroom, and that some of the said women remained with him from one o’clock in the after noon till three o’clock the next morning, their maids bringing them their suppers and going away again at once.
“ITEM, that I had seen the said Grandier in the church, the doors being open, but that as soon as some women entered he closed them.
“As I earnestly desire that such reports should cease, I declare by these presents that I have never seen the said Grandier with women or girls in the church, the doors being closed; that I have never found him there alone with women or girls; that when he spoke to either someone else was always present, and the doors were open; and as to their posture, I think I made it sufficiently clear when in the witness-box that Grandier was seated and the women scattered over the church; furthermore, I have never seen either women or girls enter Grandier’s bedroom either by day or night, although it is true that I have heard people in the corridor coming and going late in the evening, who they were I cannot say, but a brother of the said Grandier sleeps close by; neither have I any knowledge that either women or girls, had their suppers brought to the said room. I have also never said that he neglected the reading of his breviary, because that would be contrary to the truth, seeing that on several occasions he borrowed mine and read his hours in it. I also declare that I have never seen him close the doors of the church, and that whenever I have seen him speaking to women I have never noticed any impropriety; I have not ever seen him touch them in any way, they have only spoken together; and if anything is found in my deposition contrary to the above, it is without my knowledge, and was never read to me, for I would not have signed it, and I say and affirm all this in homage to the truth.
“Done the last day of October 1630,
“(Signed) G. MECHIN.”
In the face of such proofs of innocence none of the accusations could be considered as established and so, according to the decision of the presidial court of Poitiers, dated the 25th of May 1634, the decision of the bishop’s court was reversed, and Grandier was acquitted of the charges brought against him. However, he had still to appear before the Archbishop of Bordeaux, that his acquittal might be ratified. Grandier took advantage of a visit which the archbishop paid to his abbey at Saint-Jouin-les-Marmes, which was only three leagues from Loudun, to make this appearance; his adversaries, who were discouraged by the result of the proceedings at Poitiers, scarcely made any defence, and the archbishop, after an examination which brought clearly to light the innocence of the accused, acquitted and absolved him.
The rehabilitation of Grandier before his bishop had two important results: the first was that it clearly established his innocence, and the second that it brought into prominence his high attainments and eminent qualities. The archbishop seeing the persecutions to which he was subjected, felt a kindly interest in him, and advised him to exchange into some other diocese, leaving a town the principal inhabitants of which appeared to have vowed him a relentless hate. But such an abandonment of his rights was foreign to the character of Urbain, and he declared to his superior that, strong in His Grace’s approbation and the testimony of his own conscience, he would remain in the place to which God had called him. Monseigneur de Sourdis did not feel it his duty to urge Urbain any further, but he had enough insight into his character to perceive that if Urbain should one day fall, it would be, like Satan, through pride; for he added another sentence to his decision, recommending him to fulfil the duties of his office with discretion and modesty, according to the decrees of the Fathers and the canonical constitutions. The triumphal entry of Urbain into Loudun with which we began our narrative shows the spirit in which he took his recommendation.
Urbain Granadier was not satisfied with the arrogant demonstration by which he signalised his return, which even his friends had felt to be ill advised; instead of allowing the hate he had aroused to die away or at least to fall asleep by letting the past be past, he continued with more zeal than ever his proceedings against Duthibaut, and succeeded in obtaining a decree from the Parliament of La Tournelle, by which Duthibaut was summoned before it, and obliged to listen bareheaded to a reprimand, to offer apologies, and to pay damages and costs.
Having thus got the better of one enemy, Urbain turned on the others, and showed himself more indefatigable in the pursuit of justice than they had been in the pursuit of vengeance. The decision of the archbishop had given him a right to a sum of money for compensation, and interest thereon, as well as to the restitution of the revenues of his livings, and there being some demur made, he announced publicly that he intended to exact this reparation to the uttermost farthing, and set about collecting all the evidence which was necessary for the success of a new lawsuit for libel and forgery which he intended to begin. It was in vain that his friends assured him that the vindication of his innocence had been complete and brilliant, it was in vain that they tried to convince him of the danger of driving the vanquished to despair, Urbain replied that he was ready to endure all the persecutions which his enemies might succeed in inflicting on him, but as long as he felt that he had right upon his side he was incapable of drawing back.
Grandier’s adversaries soon became conscious of the storm which was gathering above their heads, and feeling that the struggle between themselves and this man would be one of life or death, Mignon, Barot, Meunier, Duthibaut, and Menuau met Trinquant at the village of Pindadane, in a house belonging to the latter, in order to consult about the dangers which threatened them. Mignon had, however, already begun to weave the threads of a new intrigue, which he explained in full to the others; they lent a favourable ear, and his plan was adopted. We shall see it unfold itself by degrees, for it is the basis of our narrative.
We have already said that Mignon was the director of the convent of Ursulines at Loudun: Now the Ursuline order was quite modern, for the historic controversies to which the slightest mention of the martyrdom of St. Ursula and her eleven thousand virgins gave rise, had long hindered the foundation of an order in the saint’s honour. However, in 1560 Madame Angele de Bresse established such an order in Italy, with the same rules as the Augustinian order. This gained the approbation of Pope Gregory XIII in 1572. In 1614, Madeleine Lhuillier, with the approval of Pope Paul V, introduced this order into France, by founding a convent at Paris, whence it rapidly spread over the whole kingdom, so-that in 1626, only six years before the time when the events just related took place, a sisterhood was founded in the little town of Loudun.
Although this community at first consisted entirely of ladies of good family, daughters of nobles, officers, judges, and the better class of citizens, and numbered amongst its founders Jeanne de Belfield, daughter of the late Marquis of Cose, and relative of M. de Laubardemont, Mademoiselle de Fazili, cousin of the cardinal-duke, two ladies of the house of Barbenis de Nogaret, Madame de Lamothe, daughter of the Marquis Lamothe-Barace of Anjou, and Madame d’Escoubleau de Sourdis, of the same family as the Archbishop of Bordeaux, yet as these nuns had almost all entered the convent because of their want of fortune, the community found itself at the time of its establishment richer in blood than in money, and was obliged instead of building to purchase a private house. The owner of this house was a certain Moussaut du Frene, whose brother was a priest. This brother, therefore, naturally became the first director of these godly women. Less than a year after his appointment he died, and the directorship became vacant.
The Ursulines had bought the house in which they lived much below its normal value, for it was regarded as a haunted house by all the town. The landlord had rightly thought that there was no better way of getting rid of the ghosts than to confront them with a religious sisterhood, the members of which, passing their days in fasting and prayer, would be hardly likely to have their nights disturbed by bad spirits; and in truth, during the year which they had already passed in the house, no ghost had ever put in an appearance–a fact which had greatly increased the reputation of the nuns for sanctity.
When their director died, it so happened that the boarders took advantage of the occasion to indulge in some diversion at the expense of the older nuns, who were held in general detestation by the youth of the establishment on account of the rigour with which they enforced the rules of the order. Their plan was to raise once more those spirits which had been, as everyone supposed, permanently relegated to outer darkness. So noises began to be heard on the roof of the house, which resolved themselves into cries and groans; then growing bolder, the spirits entered the attics and garrets, announcing their presence by clanking of chains; at last they became so familiar that they invaded the dormitories, where they dragged the sheets off the sisters and abstracted their clothes.
Great was the terror in the convent, and great the talk in the town, so that the mother superior called her wisest, nuns around her and asked them what, in their opinion, would be the best course to take in the delicate circumstances in which they found themselves. Without a dissentient voice, the conclusion arrived at was, that the late director should be immediately replaced by a man still holier than he, if such a man could be found, and whether because he possessed a reputation for sanctity, or for some other reason, their choice fell on Urbain Grandier. When the offer of the post was brought to him, he answered that he was already responsible for two important charges, and that he therefore had not enough time to watch over the snow-white flock which they wished to entrust to him, as a good shepherd should, and he recommended the lady superior to seek out another more worthy and less occupied than himself.
This answer, as may be supposed, wounded the self-esteem of the sisters: they next turned their eyes towards Mignon, priest and canon of the collegiate church of Sainte-Croix, and he, although he felt deeply hurt that they had not thought first of him, accepted the position eagerly; but the recollection that Grandier had been preferred before himself kept awake in, him one of those bitter hatreds which time, instead of soothing, intensifies. From the foregoing narrative the reader can see to what this hate led.
As soon as the new director was appointed, the mother superior confided to him the kind of foes which he would be expected to vanquish. Instead of comforting her by the assurance that no ghosts existing, it could not be ghosts who ran riot in the house, Mignon saw that by pretending to lay these phantoms he could acquire the reputation for holiness he so much desired. So he answered that the Holy Scriptures recognised the existence of ghosts by relating how the witch of Endor had made the shade of Samuel appear to Saul. He went on to say that the ritual of the Church possessed means of driving away all evil spirits, no matter how persistent they were, provided that he who undertook the task were pure in thought and deed, and that he hoped soon, by the help of God, to rid the convent of its nocturnal visitants, whereupon as a preparation for their expulsion he ordered a three days’ fast, to be followed by a general confession.
It does not require any great cleverness to understand how easily Mignon arrived at the truth by questioning the young penitents as they came before him. The boarders who had played at being ghosts confessed their folly, saying that they had been helped by a young novice of sixteen years of age, named Marie Aubin. She acknowledged that this was true; it was she who used to get up in the middle of the night, and open the dormitory door, which her more timid room- mates locked most carefully from within every night, before going to bed–a fact which greatly increased their terror when, despite their precautions, the ghosts still got in. Under pretext of not exposing them to the anger of the superior, whose suspicions would be sure to be awakened if the apparitions were to disappear immediately after the general confession, Mignon directed them to renew their nightly frolics from time to time, but at longer and longer intervals. He then sought an interview with the superior, and assured her that he had found the minds of all those under her charge so chaste and pure that he felt sure through his earnest prayers he would soon clear the convent of the spirits which now pervaded it.
Everything happened as the director had foretold, and the reputation for sanctity of the holy man, who by watching and praying had delivered the worthy Ursulines from their ghostly assailants, increased enormously in the town of Loudun.
Hardly had tranquillity been restored when Mignon, Duthibaut, Menuau, Meunier, and Barot, having lost their cause before the Archbishop of Bordeaux, and finding themselves threatened by Grandier with a prosecution for libel and forgery, met together to consult as to the best means of defending themselves before the unbending severity of this man, who would, they felt, destroy them if they did not destroy him.
The result of this consultation was that very shortly afterwards queer reports began to fly about; it was whispered that the ghosts whom the pious director had expelled had again invaded the convent, under an invisible and impalpable form, and that several of the nuns had given, by their words and acts, incontrovertible proofs of being possessed.
When these reports were mentioned to Mignon, he, instead of denying their truth, cast up his eyes to heaven and said that God was certainly a great and merciful God, but it was also certain that Satan was very clever, especially when he was barked by that false human science called magic. However, as to the reports, though they were not entirely without foundation, he would not go so far as to say that any of the sisters were really possessed by devils, that being a question which time alone could decide.
The effect of such an answer on minds already prepared to listen to the most impossible things, may easily be guessed. Mignon let the gossip go its rounds for several months without giving it any fresh food, but at length, when the time was ripe, he called on the priest of Saint-Jacques at Chinon, and told him that matters had now come to such a pass in the Ursuline convent that he felt it impossible to bear up alone under the responsibility of caring for the salvation of the afflicted nuns, and he begged him to accompany him to the convent. This priest, whose name was Pierre Barre, was exactly the man whom Mignon needed in such a crisis. He was of melancholy temperament, and dreamed dreams and saw visions; his one ambition was to gain a reputation for asceticism and holiness. Desiring to surround his visit with the solemnity befitting such an important event, he set out for Loudun at the head of all his parishioners, the whole procession going on foot, in order to arouse interest and curiosity; but this measure was quite needless it took less than that to set the town agog.
While the faithful filled the churches offering up prayers for the success of the exorcisms, Mignon and Barre entered upon their task at the convent, where they remained shut up with the nuns for six hours. At the end of this time Barre appeared and announced to his parishioners that they might go back to Chinon without him, for he had made up his mind to remain for the present at Loudun, in order to aid the venerable director of the Ursuline convent in the holy work he had undertaken; he enjoined on them to pray morning and evening, with all possible fervour, that, in spite of the serious dangers by which it was surrounded, the good cause might finally triumph. This advice, unaccompanied as it was by any explanation, redoubled the curiosity of the people, and the belief gained ground that it was not merely one or two nuns who were possessed of devils, but the whole sisterhood. It was not very long before the name of the magician who had worked this wonder began to be mentioned quite openly: Satan, it was said, had drawn Urbain Grandier into his power, through his pride. Urbain had entered into a pact with the Evil Spirit by which he had sold him his soul in return for being made the most learned man on earth. Now, as Urbain’s knowledge was much greater than that of the inhabitants of Loudun, this story gained general credence in the town, although here and there was to be found a man sufficiently enlightened to shrug his shoulders at these absurdities, and to laugh at the mummeries, of which as yet he saw only the ridiculous side,
For the next ten or twelve days Mignon and Barre spent the greater part of their time at the convent; sometimes remaining there for six hours at a stretch, sometimes the entire day. At length, on Monday, the 11th of October, 1632, they wrote to the priest of Venier, to Messire Guillaume Cerisay de la Gueriniere, bailiff of the Loudenois, and to Messire Louis Chauvet, civil lieutenant, begging them to visit the Ursuline convent, in order to examine two nuns who were possessed by evil spirits, and to verify the strange and almost incredible manifestations of this possession. Being thus formally appealed to, the two magistrates could not avoid compliance with the request. It must be confessed that they were not free from curiosity, and felt far from sorry at being able to get to the bottom of the mystery of which for some time the whole town was talking. They repaired, therefore, to the convent, intending to make a thorough investigation as to the reality of the possession and as to the efficacy of the exorcisms employed. Should they judge that the nuns were really possessed, and that those who tried to deliver them were in earnest, they would authorise the continuation of the efforts at exorcism; but if they were not satisfied on these two points, they would soon put an end to the whole thing as a comedy. When they reached the door, Mignon, wearing alb and stole, came to meet them. He told them that the feelings of the nuns had for more than two weeks been harrowed by the apparition of spectres and other blood-curdling visions, that the mother superior and two nuns had evidently been possessed by evil spirits for over a week; that owing to the efforts of Barre and same Carmelite friars who were good enough to assist him against their common enemies, the devils had been temporarily driven out, but on the previous Sunday night, the 10th of October, the mother superior, Jeanne de Belfield, whose conventual name was Jeanne des Anges, and a lay sister called Jeanne Dumagnoux, had again been entered into by the same spirits. It had, however, been discovered by means of exorcisms that a new compact, of which the symbol and token was a bunch of roses, had been concluded, the symbol and token of the first having been three black thorns. He added that during the time of the first possession the demons had refused to give their names, but by the power of his exorcisms this reluctance had been overcome, the spirit which had resumed possession of the mother superior having at length revealed that its name was Ashtaroth, one of the greatest enemies of God, while the devil which had entered into the lay sister was of a lower order, and was called Sabulon. Unfortunately, continued Mignon, just now the two afflicted nuns were resting, and he requested the bailiff and the civil lieutenant to put off their inspection till a little later. The two magistrates were just about to go away, when a nun appeared, saying that the devils were again doing their worst with the two into whom they had entered. Consequently, they accompanied Mignon and the priest from Venier to an upper room, in which were seven narrow beds, of which two only were occupied, one by the mother superior and the other by the lay sister. The superior, who was the more thoroughly possessed of the two, was surrounded by the Carmelite monks, the sisters belonging to the convent, Mathurin Rousseau, priest and canon of Sainte-Croix, and Mannouri, a surgeon from the town.
No sooner did the two magistrates join the others than the superior was seized with violent convulsions, writhing and uttering squeals in exact imitation of a sucking pig. The two magistrates looked on in profound astonishment, which was greatly increased when they saw the patient now bury herself in her bed, now spring right out of it, the whole performance being accompanied by such diabolical gestures and grimaces that, if they were not quite convinced that the possession was genuine, they were at least filled with admiration of the manner in which it was simulated. Mignon next informed the bailiff and the civil lieutenant, that although the superior had never learned Latin she would reply in that language to all the questions addressed to her, if such were their desire. The magistrates answered that as they were there in order to examine thoroughly into the facts of the case, they begged the exorcists to give them every possible proof that the possession was real. Upon this, Mignon approached the mother superior, and, having ordered everyone to be silent, placed two of his fingers in her mouth, and, having gone through the form of exorcism prescribed by the ritual, he asked the following questions word for word as they are given,
D. Why have you entered into the body of this young girl? R. Causa animositatis. Out of enmity. D. Per quod pactum? By what pact?
R. Per flores. By flowers.
D. Quales? What flowers?
R. Rosas. Roses.
D. Quis misfit? By whom wert thou sent?
At this question the magistrates remarked that the superior hesitated to reply; twice she opened her mouth in vain, but the third time she said in a weak voice
D. Dic cognomen? What is his surname? R. Urbanus. Urbain.
Here there was again the same hesitation, but as if impelled by the will of the exorcist she answered–
R. Grandier. Grandier.
D. Dic qualitatem? What is his profession? R. Sacerdos. A priest.
D. Cujus ecclesiae? Of what church? R. Sancti Petri. Saint-Pierre.
D. Quae persona attulit
flores? Who brought the flowers? R. Diabolica. Someone sent by the devil.
As the patient pronounced the last word she recovered her senses, and having repeated a prayer, attempted to swallow a morsel of bread which was offered her; she was, however, obliged to spit it out, saying it was so dry she could not get it down.
Something more liquid was then brought, but even of that she could swallow very little, as she fell into convulsions every few minutes.
Upon this the two officials, seeing there was nothing more to be got out of the superior, withdrew to one of the window recesses and began to converse in a low tone; whereupon Mignon, who feared that they had not been sufficiently impressed, followed them, and drew their attention to the fact that there was much in what they had just seen to recall the case of Gaufredi, who had been put to death a few years before in consequence of a decree of the Parliament of Aix, in Provence. This ill-judged remark of Mignon showed so clearly what his aim was that the magistrates made no reply. The civil lieutenant remarked that he had been surprised that Mignon had not made any attempt to find out the cause of the enmity of which the superior had spoken, and which it was so important to find out; but Mignon excused himself by saying that he had no right to put questions merely to gratify curiosity. The civil lieutenant was about to insist on the matter being investigated, when the lay sister in her turn went into a fit, thus extricating Mignon from his embarrassment. The magistrates approached the lay sister’s bed at once, and directed Mignon to put the same questions to her as to the superior: he did so, but all in vain; all she would reply was, “To the other! To the other!”
Mignon explained this refusal to answer by saying that the evil spirit which was in her was of an inferior order, and referred all questioners to Ashtaroth, who was his superior. As this was the only explanation, good or bad, offered them by Mignon, the magistrates went away, and drew up a report of all they had seen and heard without comment, merely appending their signatures.
But in the town very few people showed the same discretion and reticence as the magistrates. The bigoted believed, the hypocrites pretended to believe; and the worldly-minded, who were numerous, discussed the doctrine of possession in all its phases, and made no secret of their own entire incredulity. They wondered, and not without reason it must be confessed, what had induced the devils to go out of the nuns’ bodies for two days only, and then come back and resume possession, to the confusion of the exorcists; further, they wanted to know why the mother superior’s devil spoke Latin, while the lay sister’s was ignorant of that tongue; for a mere difference of rank in the hierarchy of hell did not seem a sufficient explanation of such a difference in education; Mignon’s refusal to go on with his interrogations as to the cause of the enmity made them, they said, suspect that, knowing he had reached the end of Ashtaroth’s classical knowledge, he felt it useless to try to continue the dialogue in the Ciceronian idiom. Moreover, it was well known that only a few days before all Urbain’s worst enemies had met in conclave in the village of Puidardane; and besides, how stupidly Mignon had shown his hand by mentioning Gaufredi, the priest who had been executed at Aix: lastly, why had not a desire for impartiality been shown by calling in other than Carmelite monks to be present at the exorcism, that order having a private quarrel with Grandier? It must be admitted that this way of looking at the case was not wanting in shrewdness.
On the following day, October 12th, the bailiff and the civil lieutenant, having heard that exorcisms had been again tried without their having been informed beforehand, requested a certain Canon Rousseau to accompany them, and set out with him and their clerk for the convent. On arriving, they asked for Mignon, and on his appearance they told him that this matter of exorcism was of such importance that no further steps were to be taken in it without the authorities being present, and that in future they were to be given timely notice of every attempt to get rid of the evil spirits. They added that this was all the more necessary as Mignon’s position as director of the sisterhood and his well-known hate for Grandier would draw suspicions on him unworthy of his cloth, suspicions which he ought to be the first to wish to see dissipated, and that quickly; and that, therefore, the work which he had so piously begun would be completed by exorcists appointed by the court.
Mignon replied that, though he had not the slightest objection to the magistrates being present at all the exorcisms, yet he could not promise that the spirits would reply to anyone except himself and Barre. Just at that moment Barre came on the scene, paler and more gloomy than ever, and speaking with the air of a man whose word no one could help believing, he announced that before their arrival some most extraordinary things had taken place. The magistrates asked what things, and Barre replied that he had learned from the mother superior that she was possessed, not by one, but by seven devils, of whom Ashtaroth was the chief; that Grandier had entrusted his pact with the devil, under the symbol of a bunch of roses, to a certain Jean Pivart, to give to a girl who had introduced it into the convent garden by throwing it over the wall; that this took place in the night between Saturday and Sunday “hora secunda nocturna” (two hours after midnight); that those were the very words the superior had used, but that while she readily named Pivart, she absolutely refused to give the name of the girl; that on asking what Pivart was; she had replied, “Pauper magus” (a poor magician); that he then had pressed her as to the word magus, and that she had replied “Magicianus et civis” (magician and citizen); and that just as she said those words the magistrates had arrived, and he had asked no more questions.
The two officials listened to this information with the seriousness befitting men entrusted with high judicial functions, and announced to the two priests that they proposed to visit the possessed women and witness for themselves the miracles that were taking place. The clerics offered no opposition, but said they feared that the devils were fatigued and would refuse to reply; and, in fact, when the officials reached the sickroom the two patients appeared to have regained some degree of calm. Mignon took advantage of this quiet moment to say mass, to which the two magistrates listened devoutly and tranquilly, and while the sacrifice was being offered the demons did not dare to move. It was expected that they would offer some opposition at the elevation of the Host, but everything passed off without disturbance, only the lay sister’s hands and feet twitched a great deal; and this was the only fact which the magistrates thought worthy of mention in their report for that morning. Barre assured them, however, that if they would return about three o’clock the devils would probably have recovered sufficiently from their fatigue to give a second performance.
As the two gentlemen had determined to see the affair to the end, they returned to the convent at the hour named, accompanied by Messire Irenee de Sainte-Marthe, sieur Deshurneaux; and found the room in which the possessed were lying full of curious spectators; for the exorcists had been true prophets–the devils were at work again.
The superior, as always, was the more tormented of the two, as was only to be expected, she having seven devils in her all at once; she was terribly convulsed, and was writhing and foaming at the mouth as if she were mad. No one could long continue in such a condition without serious injury to health; Barre therefore asked the devil-in- chief how soon he would come out. “Cras mane” (To-morrow morning), he replied. The exorcist then tried to hurry him, asking him why he would not come out at once; whereupon the superior murmured the word “Pactum” (A pact); and then “Sacerdos” (A priest), and finally “Finis,” or “Finit,” for even those nearest could not catch the word distinctly, as the devil, afraid doubtless of perpetrating a barbarism, spoke through the nun’s closely clenched teeth. This being all decidedly unsatisfying, the magistrates insisted that the examination should continue, but the devils had again exhausted themselves, and refused to utter another word. The priest even tried touching the superior’s head with the pyx, while prayers and litanies were recited, but it was all in vain, except that some of the spectators thought that the contortions of the patient became more violent when the intercessions of certain saints were invoked, as for instance Saints Augustine Jerome, Antony, and Mary Magdalene. Barre next directed the mother superior to dedicate her heart and soul to God, which she did without difficulty; but when he commanded her to dedicate her body also, the chief devil indicated by fresh convulsions that he was not going to allow himself to be deprived of a domicile without resistance, and made those who had heard him say that he would leave the next morning feel that he had only said so under compulsion; and their curiosity as to the result became heightened. At length, however, despite the obstinate resistance of the demon, the superior succeeded in dedicating her body also to God, and thus victorious her features resumed their usual expression, and smiling as if nothing had happened, she turned to Barre and said that there was no vestige of Satan left in her. The civil lieutenant then asked her if she remembered the questions she had been asked and the answers she had given, but she replied that she remembered nothing; but afterwards, having taken some refreshment, she said to those around her that she recollected perfectly how the first possession, over which Mignon had triumphed, had taken place: one evening about ten o’clock, while several nuns were still in her room, although she was already in bed, it seemed to her that someone took her hand and laid something in it, closing her fingers; at that instant she felt a sharp pain as if she had been pricked by three pins, and hearing her scream, the nuns came to her bedside to ask what ailed her. She held out her hand, and they found three black thorns sticking in it, each having made a tiny wound. Just as she had told this tale, the lay sister, as if to prevent all commentary, was seized with convulsions, and Barre recommenced his prayers and exorcisms, but was soon interrupted by shrieks; for one of the persons present had seen a black cat come down the chimney and disappear. Instantly everyone concluded it must be the devil, and began to seek it out. It was not without great difficulty that it was caught; for, terrified at the sight of so many people and at the noise, the poor animal had sought refuge under a canopy; but at last it was secured and carried to the superior’s bedside, where Barre began his exorcisms once more, covering the cat with signs of the cross, and adjuring the devil to take his true shape. Suddenly the ‘touriere’, (the woman who received the tradespeople,) came forward, declaring the supposed devil to be only her cat, and she immediately took possession of it, lest some harm should happen to it.
The gathering had been just about to separate, but Barry fearing that the incident of the cat might throw a ridiculous light upon the evil spirits, resolved to awake once more a salutary terror by announcing that he was going to burn the flowers through which the second spell had been made to work. Producing a bunch of white roses, already faded, he ordered a lighted brazier to be brought. He then threw the flowers on the glowing charcoal, and to the general astonishment they were consumed without any visible effect: the heavens still smiled, no peal of thunder was heard, and no unpleasant odour diffused itself through the room. Barre feeling that the baldness of this act of destruction had had a bad effect, predicted that the morrow would bring forth wondrous things; that the chief devil would speak more distinctly than hitherto; that he would leave the body of the superior, giving such clear signs of his passage that no one would dare to doubt any longer that it was a case of genuine possession. Thereupon the criminal lieutenant, Henri Herve, who had been present during the exorcism, said they must seize upon the moment of his exit to ask about Pivart, who was unknown at Loudun, although everyone who lived there knew everybody else. Barre replied in Latin, “Et hoc dicet epuellam nominabit” (He will not only tell about him, but he will also name the young girl). The young girl whom the devil was to name was, it may be recollected, she who had introduced the flowers into the convent, and whose name the demon until now had absolutely refused to give. On the strength of these promises everyone went home to await the morrow with impatience.
That evening Grandier asked the bailiff for an audience. At first he had made fun of the exorcisms, for the story had been so badly concocted, and the accusations were so glaringly improbable, that he had not felt the least anxiety. But as the case went on it assumed such an important aspect, and the hatred displayed by his enemies was so intense, that the fate of the priest Gaufredi, referred to by Mignon, occurred to Urbain’s mind, and in order to be beforehand with his enemies he determined to lodge a complaint against them. This complaint was founded on the fact that Mignon had performed the rite of exorcism in the presence of the civil lieutenant, the bailiff, and many other persons, and had caused the nuns who were said to be possessed, in the hearing of all these people, to name him, Urbain, as the author of their possession. This being a falsehood and an attack upon his honour, he begged the bailiff, in whose hands the conduct of the affair had been specially placed, to order the nuns to be sequestered, apart from the rest of the sisterhood and from each other, and then to have each separately examined. Should there appear to be any evidence of possession, he hoped that the bailiff would be pleased to appoint clerics of well-known rank and upright character to perform whatever exorcisms were needful; such men having no bias against him would be more impartial than Mignon and his adherents. He also called upon the bailiff to have an exact report drawn up of everything that took place at the exorcisms, in order that, if necessary, he as petitioner might be able to lay it before anyone to whose judgment he might appeal. The bailiff gave Grandier a statement of the conclusions at which he had arrived, and told him that the exorcisms had been performed that day by Barre, armed with the authority of the Bishop of Poitiers himself. Being, as we have seen, a man of common sense and entirely unprejudiced in the matter, the bailiff advised Grandier to lay his complaint before his bishop; but unfortunately he was under the authority of the Bishop of Poitiers, who was so prejudiced against him that he had done everything in his power to induce the Archbishop of Bordeaux to refuse to ratify the decision in favour of Grandier, pronounced by the presidial court. Urbain could not hide from the magistrate that he had nothing to hope for from this quarter, and it was decided that he should wait and see what the morrow would bring forth, before taking any further step.
The impatiently expected day dawned at last, and at eight o’clock in the morning the bailiff, the king’s attorney, the civil lieutenant, the criminal lieutenant, and the provost’s lieutenant, with their respective clerks, were already at the convent. They found the outer gate open, but the inner door shut. In a few moments Mignon came to them and brought them into a waiting-room. There he told them that the nuns were preparing for communion, and that he would be very much obliged to them if they would withdraw and wait in a house across the street, just opposite the convent, and that he would send them word when they could come back. The magistrates, having first informed Mignon of Urbain’s petition, retired as requested.
An hour passed, and as Mignon did not summon them, in spite of his promise, they all went together to the convent chapel, where they were told the exorcisms were already over. The nuns had quitted the choir, and Mignon and Barre came to the grating and told them that they had just completed the rite, and that, thanks to their conjurations, the two afflicted ones were now quite free from evil spirits. They went on to say that they had been working together at the exorcism from seven o’clock in the morning, and that great wonders, of which they had drawn up an account, had come to pass; but they had considered it would not be proper to allow any one else to be present during the ceremony besides the exorcists and the possessed. The bailiff pointed out that their manner of proceedings was not only illegal, but that it laid them under suspicion of fraud and collusion, in the eyes of the impartial: Moreover, as the superior had accused Grandier publicly, she was bound to renew and prove her accusation also publicly, and not in secret; furthermore, it was a great piece of insolence on the part of the exorcists to invite people of their standing and character to come to the convent, and having kept them waiting an hour, to tell them that they considered them unworthy to be admitted to the ceremony which they. had been requested to attend; and he wound up by saying that he would draw up a report, as he had already done on each of the preceding days, setting forth the extraordinary discrepancy between their promises and their performance. Mignon replied that he and Barre had had only one thing in view, viz. the expulsion of the, demons, and that in that they had succeeded, and that their success would be of great benefit to the holy Catholic faith, for they had got the demons so thoroughly into their power that they had been able to command them to produce within a week miraculous proofs of the spells cast on the nuns by Urbain Grandier and their wonderful deliverance therefrom; so that in future no one would be able to doubt as to the reality of the possession. Thereupon the magistrates drew up a report of all that had happened, and of what Barre and Mignon had said. This was signed by all the officials present, except the criminal lieutenant, who declared that, having perfect confidence in the statements of the exorcists, he was anxious to do nothing to increase the doubting spirit which was unhappily so prevalent among the worldly.
The same day the bailiff secretly warned Urbain of the refusal of the criminal lieutenant to join with the others in signing the report, and almost at the same moment he learned that the cause of his adversaries was strengthened by the adhesion of a certain Messire Rene Memin, seigneur de Silly, and prefect of the town. This gentleman was held in great esteem not only on account of his wealth and the many offices which he filled, but above all on account of his powerful friends, among whom was the cardinal-duke himself, to whom he had formerly been of use when the cardinal was only a prior. The character of the conspiracy had now become so alarming that Grandier felt it was time to oppose it with all his strength. Recalling his conversation with the bailiff the preceding day, during which he had advised him to lay his complaint before the Bishop of Poitiers, he set out, accompanied by a priest of Loudun, named Jean Buron, for the prelate’s country house at Dissay. The bishop, anticipating his visit, had already given his orders, and Grandier was met by Dupuis, the intendant of the palace, who, in reply to Grandier’s request to see the bishop, told him that his lordship was ill. Urbain next addressed himself to the bishop’s chaplain, and begged him to inform the prelate that his object in coming was to lay before him the official reports which the magistrates had drawn up of the events which had taken place at the Ursuline convent, and to lodge a complaint as to the slanders and accusations of which he was the victim. Grandier spoke so urgently that the chaplain could not refuse to carry his message; he returned, however, in a few moments, and told Grandier, in the presence of Dupuis, Buron, and a certain sieur Labrasse, that the bishop advised him to take his case to the royal judges, and that he earnestly hoped he would obtain justice from them. Grandier perceived that the bishop had been warned against him, and felt that he was becoming more and more entangled in the net of conspiracy around him; but he was not a man to flinch before any danger. He therefore returned immediately to Loudun, and went once more to the bailiff, to whom he related all that had happened at Dissay; he then, a second time, made a formal complaint as to the slanders circulated with regard to him, and begged the magistrates to have recourse to the king’s courts in the business. He also said that he desired to be placed under the protection of the king and his justice, as the accusations made against him were aimed at his honour and his life. The bailiff hastened to make out a certificate of Urbain’s protest, which forbade at the same time the repetition of the slanders or the infliction on Urbain of any injury.
Thanks to this document, a change of parts took place: Mignon, the accuser, became the accused. Feeling that he had powerful support behind him, he had the audacity to appear before the bailiff the same day. He said that he did not acknowledge his jurisdiction, as in what concerned Grandier and himself, they being both priests, they could only be judged by their bishop; he nevertheless protested against the complaint lodged by Grandier, which characterised him as a slanderer, and declared that he was ready to give himself up as a prisoner, in order to show everyone that he did not fear the result of any inquiry. Furthermore, he had taken an oath on the sacred elements the day before, in the presence of his parishioners who had come to mass, that in all he had hitherto done he had been moved, not by hatred of Grandier, but by love of the truth, and by his desire for the triumph of the Catholic faith; and he insisted that the bailiff should give him a certificate of his declaration, and served notice of the same on Grandier that very day.
Since October 13th, the day on which the demons had been expelled, life at the convent seemed to have returned to its usual quiet; but Grandier did not let himself be lulled to sleep by the calm: he knew those with whom he was contending too well to imagine for an instant that he would hear no more of them; and when the bailiff expressed pleasure at this interval of repose, Grandier said that it would not last long, as the nuns were only conning new parts, in order to carry on the drama in a more effective manner than ever. And in fact, on November 22nd, Rene Mannouri, surgeon to the convent, was sent to one of his colleagues, named Gaspard Joubert, to beg him to come, bringing some of the physicians of the town with him, to visit the two sisters, who were again tormented by evil spirits. Mannouri, however, had gone to the wrong man, for Joubert had a frank and loyal character, and hated everything that was underhand. Being determined to take no part in the business, except in a public and judicial manner, he applied at once to the bailiff to know if it was by his orders that he was called in. The bailiff said it was not, and summoned Mannouri before him to ask him by whose authority he had sent for Joubert. Mannouri declared that the ‘touriere’ had run in a fright to his house, saying that the nuns had never been worse possessed than now, and that the director, Mignon, begged him to come at once to the convent, bringing with him all the doctors he could find.
The bailiff, seeing that fresh plots against Grandier were being formed, sent for him and warned him that Barre had come over from Chinon the day before, and had resumed his exorcisms at the convent, adding that it was currently reported in the town that the mother superior and Sister Claire were again tormented by devils. The news neither astonished nor discouraged Grandier, who replied, with his usual smile of disdain, that it was evident his enemies were hatching new plots against him, and that as he had instituted proceedings against them for the former ones, he would take the same course with regard to these. At the same time, knowing how impartial the bailiff was, he begged him to accompany the doctors and officials to the convent, and to be present at the exorcisms, and should any sign of real possession manifest itself, to sequester the afflicted nuns at once, and cause them to be examined by other persons than Mignon and Barre, whom he had such good cause to distrust.
The bailiff wrote to the king’s attorney, who, notwithstanding his bias against Grandier, was forced to see that the conclusions arrived at were correct, and having certified this in writing, he at once sent his clerk to the convent to inquire if the superior were still possessed. In case of an affirmative reply being given, the clerk had instructions to warn Mignon and Barre that they were not to undertake exorcisms unless in presence of the bailiff and of such officials and doctors as he might choose to bring with him, and that they would disobey at their peril; he was also to tell them that Grandier’s demands to have the nuns sequestered and other exorcists called in were granted.
Mignon and Barre listened while the clerk read his instructions, and then said they refused to recognise the jurisdiction of the bailiff in this case; that they had been summoned by the mother superior and Sister Claire when their strange illness returned, an illness which they were convinced was nothing else than possession by evil spirits; that they had hitherto carried out their exorcisms under the authority of a commission given them by the Bishop of Poitiers; and as the time for which they had permission had not yet expired; they would continue to exorcise as often as might be necessary. They had, however, given notice to the worthy prelate of what was going on, in order that he might either come himself or send other exorcists as best suited him, so that a valid opinion as to the reality, of the possession might be procured, for up to the present the worldly and unbelieving had taken upon themselves to declare in an off-hand manner that the whole affair was a mixture of fraud and delusion, in contempt of the glory of God and the Catholic religion. As to the rest of the message, they would not, in any way prevent the bailiff and the other officials, with as many medical men as they chose to bring, from seeing the nuns, at least until they heard from the bishop, from whom they expected a letter next day. But it was for the nuns themselves to say whether it was convenient for them to receive visitors; as far as concerned themselves, they desired to renew their protest, and declared they could not accept the bailiff as their judge, and did not think that it could be legal for them to refuse to obey a command from their ecclesiastical superiors, whether with relation to exorcism or any other thing of which the ecclesiastical courts properly took cognisance. The clerk brought this answer to the bailiff, and he, thinking it was better to wait for the arrival of the bishop or of fresh orders from him, put off his visit to the convent until the next day. But the next day came without anything being heard of the prelate himself or of a messenger from him.
Early in the morning the bailiff went to the convent, but was not admitted; he then waited patiently until noon, and seeing that no news had arrived from Dissay, and that the convent gates were still closed against him, he granted a second petition of Grandier’s, to the effect that Byre and Mignon should be prohibited from questioning the superior and the other nuns in a manner tending to blacken the character of the petitioner or any other person. Notice of this prohibition was served the same day on Barre and on one nun chosen to represent the community. Barre did not pay the slightest attention to this notice, but kept on asserting that the bailiff had no right to prevent his obeying the commands of his bishop, and declaring that henceforward he would perform all exorcisms solely under ecclesiastical sanction, without any reference to lay persons, whose unbelief and impatience impaired the solemnity with which such rites should be conducted.
The best part of the day having gone over without any sign of either bishop or messenger, Grandier presented a new petition to the bailiff. The bailiff at once summoned all the officers of the bailiwick and the attorneys of the king, in order to lay it before them; but the king’s attorneys refused to consider the matter, declaring upon their honour that although they did not accuse Grandier of being the cause, yet they believed that the nuns were veritably possessed, being convinced by the testimony of the devout ecclesiastics in whose presence the evil spirits had come out. This was only the ostensible reason for their refusal, the real one being that the advocate was a relation of Mignon’s, and the attorney a son- in-law of Trinquant’s, to whose office he had succeeded. Thus Grandier, against whom were all the ecclesiastical judges, began to feel as if he were condemned beforehand by the judges of the royal courts, for he knew how very short was the interval between the recognition of the possession as a fact and the recognition of himself as its author.
Nevertheless, in spite of the formal declarations of the king’s advocate and attorney, the bailiff ordered the superior and the lay sister to be removed to houses in town, each to be accompanied by a nun as companion. During their absence from the convent they were to be looked after by exorcists, by women of high character and position, as well as by physicians and attendants, all of whom he himself would appoint, all others being forbidden access to the nuns without his permission.
The clerk was again sent to the convent with a copy of this decision, but the superior having listened to the reading of the document, answered that in her own name and that of the sisterhood she refused to recognise the jurisdiction of the bailiff; that she had already received directions from the Bishop of Poitiers, dated 18th November, explaining the measures which were to be taken in the matter, and she would gladly send a copy of these directions to the bailiff, to prevent his pleading ignorance of them; furthermore, she demurred to the order for her removal, having vowed to live always secluded in a convent, and that no one could dispense her from this vow but the bishop. This protest having been made in the presence of Madame de Charnisay, aunt of two of the nuns, and Surgeon Mannouri, who was related to another, they both united in drawing up a protest against violence, in case the bailiff should insist on having his orders carried out, declaring that, should he make the attempt, they would resist him, as if he were a mere private individual. This document being duly signed and witnessed was immediately sent to the bailiff by the hand of his own clerk, whereupon the bailiff ordered that preparations should be made with regard to the sequestration, and announced that the next day, the 24th November, he would repair to the convent and be present at the exorcisms.
The next day accordingly, at the appointed hour, the bailiff summoned Daniel Roger, Vincent de Faux, Gaspard Joubert, and Matthieu Fanson, all four physicians, to his presence, and acquainting them with his reasons for having called them, asked them to accompany him to the convent to examine, with the most scrupulous impartiality, two nuns whom he would point out, in order to discover if their illness were feigned, or arose from natural or supernatural causes. Having thus instructed them as to his wishes, they all set out for the convent.
They were shown into the chapel and placed close to the altar, being separated by a grating from the choir, in which the nuns who sang usually sat. In a few moments the superior was carried in on a small bed, which was laid down before the grating. Barre then said mass, during which the superior went into violent convulsions. She threw her arms about, her fingers were clenched, her cheeks enormously inflated, and her eyes turned up so that only the whites could be seen.
The mass finished, Barre approached her to administer the holy communion and to commence the exorcism. Holding the holy wafer in his hand, he said–
“Adora Deum tuum, creatorem tuum” (Adore God, thy Creator).
The superior hesitated, as if she found great difficulty in making this act of love, but at length she said–
“Adoro te” (I adore Thee).
“Quem adoras?” (Whom dost thou adore?)
“Jesus Christus” (Jesus Christ), answered the nun, quite unconscious that the verb adorn governs accusative.
This mistake, which no sixth-form boy would make, gave rise to bursts of laughter in the church; and Daniel Douin, the provost’s assessor, was constrained to say aloud–
“There’s a devil for you, who does not know much about transitive verbs.”
Barre perceiving the bad impression that the superior’s nominative had made, hastened to ask her–
“Quis est iste quem adoras?” (Who is it whom thou dost adore?)
His hope was that she would again reply “Jesus Christus,” but he was disappointed.
“Jesu Christe,” was her answer.
Renewed shouts of laughter greeted this infraction of one of the most elementary rules of syntax, and several of those present exclaimed:
“Oh, your reverence, what very poor Latin!”
Barre pretended not to hear, and next asked what was the name of the demon who had taken possession of her. The poor superior, who was greatly confused by the unexpected effect of her last two answers, could not speak for a long time; but at length with great trouble she brought out the name Asmodee, without daring to latinise it. The exorcist then inquired how many devils the superior had in her body, and to this question she replied quite fluently
“Sex” ( Six).
The bailiff upon this requested Barre to ask the chief devil how many evil spirits he had with him. But the need for this answer had been foreseen, and the nun unhesitatingly returned
This answer raised Asmodee somewhat in the opinion of those present; but when the bailiff adjured the superior to repeat in Greek what she had just said in Latin she made no reply, and on the adjuration being renewed she immediately recovered her senses.
The examination of the superior being thus cut short, a little nun who appeared for the first time in public was brought forward. She began by twice pronouncing the name of Grandier with a loud laugh; then turning to the bystanders, called out–
“For all your number, you can do nothing worth while.”
As it was easy to see that nothing of importance was to be expected from this new patient, she was soon suppressed, and her place taken by the lay sister Claire who had already made her debut in the mother superior’s room
Hardly had she entered the choir than she uttered a groan, but as soon as they placed her on the little bed on which the other nuns had lain, she gave way to uncontrollable laughter, and cried out between the paroxysms
“Grandier, Grandier, you must buy some at the market.”
Barre at once declared that these wild and whirling words were a proof of possession, and approached to exorcise the demon; but Sister Claire resisted, and pretending to spit in the face of the exorcist, put out her tongue at him, making indecent gestures, using a word in harmony with her actions. This word being in the vernacular was understood by everyone and required no interpretation.
The exorcist then conjured her to give the name of the demon who was in her, and she replied
But Barre by repeating his question gave her to understand that she had made a mistake, whereupon she corrected herself and said
Nothing in the world could induce her to reveal the number of evil spirits by whom Elimi was accompanied, so that Barre, seeing that it was useless to press her on this point, passed on to the next question.
“Quo pacto ingressus est daemon”(By what pact did the demon get in?).
“Duplex” (Double), returned Sister Claire.
This horror of the ablative, when the ablative was absolutely necessary, aroused once more the hilarity of the audience, and proved that Sister Claire’s devil was just as poor a Latin scholar as the superior’s, and Barre, fearing some new linguistic eccentricity on the part of the evil spirit, adjourned the meeting to another day.
The paucity of learning shown in the answers of the nuns being sufficient to convince any fairminded person that the whole affair was a ridiculous comedy, the bailiff felt encouraged to persevere until he had unravelled the whole plot. Consequently, at three o’clock in the afternoon, he returned to the convent, accompanied by his clerk, by several magistrates, and by a considerable number of the best known people of Loudun, and asked to see the superior. Being admitted, he announced to Barre that he had come to insist on the superior being separated from Sister Claire, so that each could be exorcised apart. Barre dared not refuse before such a great number of witnesses, therefore the superior was isolated and the exorcisms begun all over again. Instantly the convulsions returned, just as in the morning, only that now she twisted her feet into the form of hooks, which was a new accomplishment.
Having adjured her several times, the exorcist succeeded in making her repeat some prayers, and then sounded her as to the name and number of the demons in possession, whereupon she said three times that there was one called Achaos. The bailiff then directed Barre to ask if she were possessed ‘ex pacto magi, aut ex Aura voluntate Dei’ (by a pact with a sorcerer or by the pure will of God), to which the superior answered
“Non est voluutas Dei” (Not by the will of God).
Upon this, Barre dreading more questions from the bystanders, hastily resumed his own catechism by asking who was the sorcerer.
“Urbanus,” answered the superior.
“Est-ne Urbanus papa” (Is it Pope Urban?), asked the exorcist.
“Grandier,” replied the superior.
“Quare ingressus es in corpus hujus puellae” (Why did you enter the body of this maiden?), said Barre.
“Propter praesentiam tuum” (Because of your presence), answered the superior.
At this point the bailiff, seeing no reason why the dialogue between Barre and the superior should ever come to an end, interposed and demanded that questions suggested by him and the other officials present should be put to the superior, promising that if she answered three of four such questions correctly, he, and those with him, would believe in the reality of the possession, and would certify to that effect. Barre accepted the challenge, but unluckily just at that moment the superior regained consciousness, and as it was already late, everyone retired.
The next day, November 25th, the bailiff and the majority of the officers of the two jurisdictions came to the convent once more, and were all conducted to the choir. In a few moments the curtains behind the grating were drawn back, and the superior, lying on her bed, came to view. Barre began, as usual, by the celebration of mass, during which the superior was seized with convulsions, and exclaimed two or three times, “Grandier! Grandier! false priest!” When the mass was over, the celebrant went behind the grating, carrying the pyx; then, placing it on his head and holding it there, he protested that in all he was doing he was actuated by the purest motives and the highest integrity; that he had no desire to harm anyone on earth; and he adjured God to strike him dead if he had been guilty of any bad action or collusion, or had instigated the nuns to any deceit during the investigation.
The prior of the Carmelites next advanced and made the same declaration, taking the oath in the same manner, holding the pyx over his head; and further calling down on himself and his brethren the curse of Korah, Dathan, and Abiram if they had sinned during this inquiry. These protestations did not, however, produce the salutary effect intended, some of those present saying aloud that such oaths smacked of sacrilege.
Barre hearing the murmurs, hastened to begin the exorcisms, first advancing to the superior to offer her the holy sacrament: but as soon as she caught sight of him she became terribly convulsed, and attempted to drag the pyx from his hands. Barre, however, by pronouncing the sacred words, overcame the repulsion of the superior, and succeeded in placing the wafer in her mouth; she, however, pushed it out again with her tongue, as if it made her sick; Barge caught it in his fingers and gave it to her again, at the same time forbidding the demon to make her vomit, and this time she succeeded in partly swallowing the sacred morsel, but complained that it stuck in her throat. At last, in order to get it down, Barge three times gave her water to drink; and then, as always during his exorcisms, he began by interrogating the demon.
“Per quod pactum ingressus es in corpus hujus puellae?” (By what pact didst thou enter the body of this maiden?)
“Aqua” ( By water), said the superior.
One of those who had accompanied the bailiff was a Scotchman called Stracan, the head of the Reformed College of Loudun. Hearing this answer, he called on the demon to translate aqua into Gaelic, saying if he gave this proof of having those linguistic attainments which all bad spirits possess, he and those with him would be convinced that the possession was genuine and no deception. Barre, without being in the least taken aback, replied that he would make the demon say it if God permitted, and ordered the spirit to answer in Gaelic. But though he repeated his command twice, it was not obeyed; on the third repetition the superior said–
“Nimia curiositas” (Too much curiosity), and on being asked again, said–
“Deus non volo.”
This time the poor devil went astray in his conjugation, and confusing the first with the third person, said, “God, I do not wish,” which in the context had no meaning. “God does not wish,” being the appointed answer.
The Scotchman laughed heartily at this nonsense, and proposed to Barre to let his devil enter into competition with the boys of his seventh form; but Barre, instead of frankly accepting the challenge in the devil’s name, hemmed and hawed, and opined that the devil was justified in not satisfying idle curiosity.
“But, sir, you must be aware,” said the civil lieutenant, “and if you are not, the manual you hold in your hand will teach you, that the gift of tongues is one of the unfailing symptoms of true possession, and the power to tell what is happening at a distance another.”
“Sir,” returned Barre, “the devil knows the language very well, but, does not wish to speak it; he also knows all your sins, in proof of which, if you so desire, I shall order him to give the list.”
“I shall be delighted to hear it,” said the civil lieutenant; “be so good as to try the experiment.”
Barre was about to approach the superior, when he was held back by the bailiff, who remonstrated with him on the impropriety of his conduct, whereupon Barre assured the magistrate that he had never really intended to do as he threatened.
However, in spite of all Barre’s attempts to distract the attention of the bystanders from the subject, they still persisted in desiring to discover the extent of the devil’s knowledge of foreign languages, and at their suggestion the bailiff proposed to Barre to try him in Hebrew instead of Gaelic. Hebrew being, according to Scripture, the most ancient language of all, ought to be familiar to the demon, unless indeed he had forgotten it. This idea met with such general applause that Barre was forced to command the possessed nun to say aqua in Hebrew. The poor woman, who found it difficult enough to repeat correctly the few Latin words she had learned by rote, made an impatient movement, and said–
“I can’t help it; I retract” (Je renie).
These words being heard and repeated by those near her produced such an unfavourable impression that one of the Carmelite monks tried to explain them away by declaring that the superior had not said “Je renie,” but “Zaquay,” a Hebrew word corresponding to the two Latin words, “Effudi aquam” (I threw water about). But the words “Je renie” had been heard so distinctly that the monk’s assertion was greeted with jeers, and the sub-prior reprimanded him publicly as a liar. Upon this, the superior had a fresh attack of convulsions, and as all present knew that these attacks usually indicated that the performance was about to end, they withdrew, making very merry over a devil who knew neither Hebrew nor Gaelic, and whose smattering of Latin was so incorrect.
However, as the bailiff and civil lieutenant were determined to clear up every doubt so far as they still felt any, they went once again to the convent at three o’clock the same afternoon. Barre came out to meet them, and took them for a stroll in the convent grounds. During their walk he said to the civil lieutenant that he felt very much surprised that he, who had on a former occasion, by order of the Bishop of Poitiers, laid information against Grandier should be now on his side. The civil lieutenant replied that he would be ready to inform against him again if there were any justification, but at present his object was to arrive at the truth, and in this he felt sure he should be successful. Such an answer was very unsatisfactory to Barre; so, drawing the bailiff aside, he remarked to him that a man among whose ancestors were many persons of condition, several of whom had held positions of much dignity in the Church, and who himself held such an important judicial position, ought to show less incredulity in regard to the possibility of a devil entering into a human body, since if it were proved it would redound to the glory of God and the good of the Church and of religion. The bailiff received this remonstrance with marked coldness, and replied that he hoped always to take justice for his guide, as his duty commanded. Upon this, Barre pursued the subject no farther, but led the way to the superior’s apartment.
Just as they entered the room, where a large number of people were already gathered, the superior, catching sight of the pyx which Barre had brought with him, fell once more into convulsions. Barre went towards her, and having asked the demon as usual by what pact he had entered the maiden’s body, and received the information that it was by water, continued his examination as follows:
“Quis finis pacti” (What is the object of this pact?)
At these words the bailiff interrupted the exorcist and ordered him to make the demon say in Greek the three words, ‘finis, pacti, impuritas’. But the superior, who had once already got out of her difficulties by an evasive answer, had again recourse to the same convenient phrase, “Nimia curiositas,” with which Barre agreed, saying that they were indeed too much given to curiosity. So the bailiff had to desist from his attempt to make the demon speak Greek, as he had before been obliged to give up trying to make him speak Hebrew and Gaelic. Barre then continued his examination.
“Quis attulit pactum?” (Who brought the pact?)
“Magus” (The sorcerer).
“Quale nomen magi?” (What is the sorcerer’s name?)
“Quis Urbanus? Est-ne Urbanus papa?”
(What Urban? Pope Urban?)
“Cujus qualitatis?” (What is his profession?)
The enriching of the Latin language by this new and unknown word produced a great effect on the audience; however, Barre did not pause long enough to allow it to be received with all the consideration it deserved, but went on at once.
“Quis attulit aquam pacti?” (Who brought the water of the pact?)
“Magus” (The magician).
“Qua hora?” (At what o’clock?)
“Septima” (At seven o’clock).
“An matutina?” (In the morning?)
“Sego” (In the evening).
“Quomodo intravit?” (How did he enter?)
“Janua” (By the door).
“Quis vidit?” (Who saw him?)
“Tres” (Three persons).
Here Barre stopped, in order to confirm the testimony of the devil, assuring his hearers that the Sunday after the superior’s deliverance from the second possession he along with Mignon and one of the sisters was sitting with her at supper, it being about seven o’clock in the evening, when she showed them drops of water on her arm, and no one could tell where they came from. He had instantly washed her arm in holy water and repeated some prayers, and while he was saying them the breviary of the superior was twice dragged from her hands and thrown at his feet, and when he stooped to pick it up for the second time he got a box on the ear without being able to see the hand that administered it. Then Mignon came up and confirmed what Barre had said in a long discourse, which he wound up by calling down upon his head the most terrible penalties if every word he said were not the exact truth. He then dismissed the assembly, promising to drive out the evil spirit the next day, and exhorting those present to prepare themselves, by penitence and receiving the holy communion, for the contemplation of the wonders which awaited them.
The last two exorcisms had been so much talked about in the town, that Grandier, although he had not been present, knew everything that had happened, down to the smallest detail, so he once more laid a complaint before the bailiff, in which he represented that the nuns maliciously continued to name him during the exorcisms as the author of their pretended possession, being evidently influenced thereto by his enemies, whereas in fact not only had he had no communication with them, but had never set eyes on them; that in order to prove that they acted under influence it was absolutely necessary that they should be sequestered, it being most unjust that Mignon and Barre, his mortal enemies, should have constant access to them and be able to stay with them night and day, their doing so making the collusion evident and undeniable; that the honour of God was involved, and also that of the petitioner, who had some right to be respected, seeing that he was first in rank among the ecclesiastics of the town.
Taking all this into consideration, he consequently prayed the bailiff to be pleased to order that the nuns buffering from the so- called possession should at once be separated from each other and from their present associates, and placed under the control of clerics assisted by physicians in whose impartiality the petitioner could have confidence; and he further prayed that all this should be performed in spite of any opposition or appeal whatsoever (but without prejudice to the right of appeal), because of the importance of the matter. And in case the bailiff were not pleased to order the sequestration, the petitioner would enter a protest and complaint against his refusal as a withholding of justice.
The bailiff wrote at the bottom of the petition that it would be at once complied with.
After Urbain Grandier had departed, the physicians who had been present at the exorcisms presented themselves before the bailiff, bringing their report with them. In this report they said that they had recognised convulsive movements of the mother superior’s body, but that one visit was not sufficient to enable them to make a thorough diagnosis, as the movements above mentioned might arise as well from a natural as from supernatural causes; they therefore desired to be afforded opportunity for a thorough examination before being called on to pronounce an opinion. To this end they required permission to spend several days and nights uninterruptedly in the same room with the patients, and to treat them in the presence of other nuns and some of the magistrates. Further, they required that all the food and medicine should pass through the doctors’ hands, and that no one, should touch the patients except quite openly, or speak to them except in an audible voice. Under these conditions they would undertake to find out the true cause of the convulsions and to make a report of the same.
It being now nine o’clock in the morning, the hour when the exorcisms began, the bailiff went over at once to the convent, and found Barre half way through the mass, and the superior in convulsions. The magistrate entered the church at the moment of the elevation of the Host, and noticed among the kneeling Catholics a young man called Dessentier standing up with his hat on. He ordered him either to uncover or to go away. At this the convulsive movements of the superior became more violent, and she cried out that there were Huguenots in the church, which gave the demon great power over her. Barre asked her how many there were present, and she replied, “Two,” thus proving that the devil was no stronger in arithmetic than in Latin; for besides Dessentier, Councillor Abraham Gauthier, one of his brothers, four of his sisters, Rene Fourneau, a deputy, and an attorney called Angevin, all of the Reformed faith, were present.
As Barre saw that those present were greatly struck, by this numerical inaccuracy, he tried to turn their thoughts in another direction by asking the superior if it were true that she knew no Latin. On her replying that she did not know a single word, he held the pyx before her and ordered her to swear by the holy sacrament. She resisted at first, saying loud enough for those around her to hear–
“My father, you make me take such solemn oaths that I fear God will punish me.”
To this Barre replied–
“My daughter, you must swear for the glory of God.”
And she took the oath.
Just then one of the bystanders remarked that the mother superior was in the habit of interpreting the Catechism to her scholars. This she denied, but acknowledged that she used to translate the Paternoster and the Creed for them. As the superior felt herself becoming somewhat confused at this long series of embarrassing questions, she decided on going into convulsions again, but with only moderate success, for the bailiff insisted that the exorcists should ask her where Grandier was at that very moment. Now, as the ritual teaches that one of the proofs of possession is the faculty of telling, when asked, where people are, without seeing them, and as the question was propounded in the prescribed terms, she was bound to answer, so she said that Grandier was in the great hall of the castle.
“That is not correct,” said the bailiff, “for before coming here I pointed out a house to Grandier and asked him to stay in it till I came back. If anybody will go there, they will be sure to find him, for he wished to help me to discover the truth without my being obliged to resort to sequestration, which is a difficult measure to take with regard to nuns.”
Barre was now ordered to send some of the monks present to the castle, accompanied by a magistrate and a clerk. Barre chose the Carmelite prior, and the bailiff Charles Chauvet, assessor of the bailiwick, Ismael Boulieau a priest, and Pierre Thibaut, an articled clerk, who all set out at once to execute their commission, while the rest of those present were to await their return.
Meanwhile the superior, who had not spoken a word since the bailiff’s declaration, remained, in spite of repeated exorcisms, dumb, so Barre sent for Sister Claire, saying that one devil would encourage the other. The bailiff entered a formal protest against this step, insisting that the only result of a double exorcism would be to cause confusion, during which suggestions might be conveyed to the superior, and that the proper thing to do was, before beginning new conjurations, to await the return of the messengers. Although the bailiff’s suggestion was most reasonable, Barre knew better than to adopt it, for he felt that no matter what it cost he must either get rid of the bailiff and all the other officials who shared his doubts, or find means with the help of Sister Claire to delude them into belief. The lay sister was therefore brought in, in spite of the opposition of the bailiff and the other magistrates, and as they did not wish to seem to countenance a fraud, they all withdrew, declaring that they could no longer look on at such a disgusting comedy. In the courtyard they met their messengers returning, who told them they had gone first to the castle and had searched the great hall and all the other rooms without seeing anything of Grandier; they had then gone to the house mentioned by the bailiff, where they found him for whom they were looking, in the company of Pere Veret, the confessor of the nuns, Mathurin Rousseau, and Nicolas Benoit, canons, and Conte, a doctor, from whom they learned that Grandier had not been an instant out of their sight for the last two hours. This being all the magistrates wanted to know, they went home, while their envoys went upstairs and told their story, which produced the effect which might be expected. Thereupon a Carmelite brother wishing to weaken the impression, and thinking that the devil might be more lucky in his, second guess than the first, asked the superior where Grandier was just then. She answered without the slightest hesitation that he was walking with the bailiff in the church of Sainte-Croix. A new deputation was at once sent off, which finding the church empty, went on to the palace, and saw the bailiff presiding at a court. He had gone direct from the convent to the palace, and had not yet seen Grandier. The same day the nuns sent word that they would not consent to any more exorcisms being performed in the presence of the bailiff and the officials who usually accompanied him, and that for the future they were determined to answer no questions before such witnesses.
Grandier learning of this piece of insolence, which prevented the only man on whose impartiality he could reckon from being henceforward present at the exorcisms, once more handed in a petition to the bailiff, begging for the sequestration of the two nuns, no matter at what risk. The bailiff, however, in the interests of the petitioner himself, did not dare to grant this request, for he was afraid that the ecclesiastical authorities would nullify his procedure, on the ground that the convent was not under his jurisdiction.
He, however, summoned a meeting of the principal inhabitants of the town, in order to consult with them as to the best course to take for the public good. The conclusion they arrived at was to write to the attorney-general and to the Bishop of Poitiers, enclosing copies of the reports which had been drawn up, and imploring them to use their authority to put an end to these pernicious intrigues. This was done, but the attorney-general replied that the matter being entirely ecclesiastical the Parliament was not competent to take cognisance of it. As for the bishop, he sent no answer at all.
He was not, however, so silent towards Grandier’s enemies; for the ill-success of the exorcisms of November 26th having made increased precautions necessary, they considered it would be well to apply to the bishop for a new commission, wherein he should appoint certain ecclesiastics to represent him during the exorcisms to come. Barre himself went to Poitiers to make this request. It was immediately granted, and the bishop appointed Bazile, senior-canon of Champigny, and Demorans, senior canon of Thouars, both of whom were related to some of Grandier’s adversaries. The following is a copy of the new commission:
“Henri-Louis le Chataignier de la Rochepezai, by the divine will Bishop of Poitiers, to the senior canons of the Chatelet de Saint-Pierre de Thouars et de Champigny-sur-Vese, greeting:
“We by these presents command you to repair to the town of Loudun, to the convent of the nuns of Sainte-Ursule, to be present at the exorcisms which will be undertaken by Sieur Barre upon some nuns of the said convent who are tormented by evil spirits, we having thereto authorised the said Barre. You are also to draw up a report of all that takes place, and for this purpose are to take any clerk you may choose with you.
” Given and done at Poitiers, November 28th, 1632.
“(Signed) HENRI LOUIS, Bishop of Poitiers. “(Countersigned) By order of the said Lord Bishop, “MICHELET”
These two commissioners having been notified beforehand, went to Loudun, where Marescot, one of the queen’s chaplains, arrived at the same time; for the pious queen, Anne of Austria, had heard so many conflicting accounts of the possession of the Ursuline nuns, that she desired, for her own edification, to get to the bottom of the affair. We can judge what importance the case was beginning to assume by its being already discussed at court.
In spite of the notice which had been sent them that the nuns would not receive them, the bailiff and the civil lieutenant fearing that the royal envoy would allow himself to be imposed on, and would draw up an account which would cast doubt on the facts contained in their reports, betook themselves to the convent on December 1st, the day on which the exorcisms were to recommence, in the presence of the new commissioners. They were accompanied by their assessor, by the provost’s lieutenant, and a clerk. They had to knock repeatedly before anyone seemed to hear them, but at length a nun opened the door and told them they could not enter, being suspected of bad faith, as they had publicly declared that the possession was a fraud and an imposture. The bailiff, without wasting his time arguing with the sister, asked to see Barre, who soon appeared arrayed in his priestly vestments, and surrounded by several persons, among whom was the queen’s chaplain. The bailiff complained that admittance had been refused to him and those with him, although he had been authorised to visit the convent by the Bishop of Poitiers. Barre’ replied that he would not hinder their coming in, as far as it concerned him.
“We are here with the intention of entering,” said the bailiff, “and also for the purpose of requesting you to put one or two questions to