The Complete Celebrated Crimes by Alexandre Dumas (ebook reader below 3000 .txt) 📕

“We have found no wound in the patient’s side, no rent in her vestments, and our search revealed no sharp instrument hidden in the folds of her dress.”

These preliminaries having been got through, Pere Lactance questioned her in French for nearly two hours, her answers being in the same language. Then he passed from questions to adjurations: on this, Duncan came forward, and said a promise had been given that the superior’s hands should be tied behind her back, in order that there might be no room for suspicion of fraud, and that the moment had now arrived to keep that promise. Pere Lactance admitted the justice of the demand, but said as there were many present who had never seen the superior in convulsions such as afflicted the possessed, it would be only fair that she should be exorcised for their satisfaction before binding her. Accordingly he began to repeat the form of exorcism, and the superior was immediately attacked by frightful convulsions, which in a few minutes produced complete exhaustion, so that she fell on her face to the ground, and turning on her left arm and side, remained motionless some instants, after which she uttered a low cry, followed by a groan. The physicians approached her, and Duncan seeing her take away her hand from her left side, seized her arm, and found that the tips of her fingers were stained with blood. They then examined her clothing and body, and found her dress, bodice, and chemise cut through in three places, the cuts being less than an inch long. There were also three scratches beneath the left breast, so slight as to be scarcely more than skin deep, the middle one being a barleycorn in length; still, from all three a sufficient quantity of blood had oozed to stain the chemise above them.

This time the fraud was so glaring that even de Laubardemont exhibited some signs of confusion because of the number and quality of the spectators. He would not, however, allow the doctors to include in their report their opinion as to the manner in which the wounds were inflicted; but Grandier protested against this in a Statement of Facts, which he drew up during the night, and which was distributed next day.

It was as follows:

“That if the superior had not groaned the physicians would not have removed her clothes, and would have suffered her to be bound, without having the least idea that the wounds were already made; that then the exorcists would have commanded the devils to come forth, leaving the traces they had promised; that the superior would then have gone through the most extraordinary contortions of which she was capable, and have had a long fit of, convulsions, at the end of which she would have been delivered from the three demons, and the wounds would have been found in her body; that her groans, which had betrayed her, had by God’s will thwarted the best-laid plans of men and devils. Why do you suppose,” he went on to ask, “that clean incised wounds, such as a sharp blade would make, ‘were chosen for a token, seeing that the wounds left by devils resemble burns? Was it not because it was easier for the superior to conceal a lancet with which to wound herself slightly, than to conceal any instrument sufficiently heated to burn her? Why do you think the left side was chosen rather than the forehead and nose, if not because she could not give herself a wound in either of those places without being seen by all the spectators? Why was the left side rather than the right chosen, if it were not that it was easier for the superior to wound herself with her right hand, which she habitually used, in the left side than in the right? Why did she turn on her left side and arm and remain so long in that position, if it were not to hide from the bystanders the instrument with which she wounded herself? What do you think caused her to groan, in spite of all her resolution, if it were not the pain of the wound she gave herself? for the most courageous cannot repress a shudder when the surgeon opens a vein. Why were her finger-tips stained with blood, if it were not that the secreted blade was so small that the fingers which held it could not escape being reddened by the blood it caused to flow? How came it that the wounds were so superficial that they barely went deeper than the cuticle, while devils are known to rend and tear demoniacs when leaving them, if it were not that the superior did not hate herself enough to inflict deep and dangerous wounds?”

Despite this logical protest from Grandier and the barefaced knavery of the exorcist, M. de Laubardemont prepared a report of the expulsion of the three devils, Asmodeus, Gresil, and Aman, from the body of sister Jeanne des Anges, through three wounds below the region of the heart; a report which was afterwards shamelessly used against Grandier, and of which the memorandum still exists, a monument, not so much of credulity and superstition, as of hatred and revenge. Pere Lactance, in order to allay the suspicions which the pretended miracle had aroused among the eye-wittnesses, asked Balaam, one of the four demons who still remained in the superior’s body, the following day, why Asmodeus and his two companions had gone out against their promise, while the superior’s face and hands were hidden from the people.

“To lengthen the incredulity of certain people,” answered Balaam.

As for Pere Tranquille, he published a little volume describing the whole affair, in which, with the irresponsible frivolity of a true Capuchin, he poked fun at those who could not swallow the miracles wholesale.

“They had every reason to feel vexed,” he said, “at the small courtesy or civility shown by the demons to persons of their merit and station; but if they had examined their consciences, perhaps they would have found the real reason of their discontent, and, turning their anger against themselves, would have done penance for having come to the exorcisms led by a depraved moral sense and a prying spirit.”

Nothing remarkable happened from the 20th May till the 13th June, a day which became noteworthy by reason of the superior’s vomiting a quill a finger long. It was doubtless this last miracle which brought the Bishop of Poitiers to Loudun, “not,” as he said to those who came to pay their respects to him, “to examine into the genuineness of the possession, but to force those to believe who still doubted, and to discover the classes which Urbain had founded to teach the black art to pupils of both sexes.”

Thereupon the opinion began to prevail among the people that it would be prudent to believe in the possession, since the king, the cardinal-duke, and the bishop believed in it, and that continued doubt would lay them open to the charges of disloyalty to their king and their Church, and of complicity in the crimes of Grandier, and thus draw down upon them the ruthless punishment of Laubardemont.

“The reason we feel so certain that our work is pleasing to God is that it is also pleasing to the king,” wrote Pere Lactance.

The arrival of the bishop was followed by a new exorcism; and of this an eye-witness, who was a good Catholic and a firm believer in possession, has left us a written description, more interesting than any we could give. We shall present it to our readers, word for word, as it stands:—

“On Friday, 23rd June 1634, on the Eve of Saint John, about 3 p.m., the Lord Bishop of Poitiers and M. de Laubardemont being present in the church of Sainte-Croix of Loudun, to continue the exorcisms of the Ursuline nuns, by order of M, de Laubardemont, commissioner, Urbain Grandier, priest-in-charge, accused and denounced as a magician by the said possessed nuns, was brought from his prison to the said church.

“There were produced by the said commissioner to the said Urbain Grandier four pacts mentioned several times by the said possessed nuns at the preceding exorcisms, which the devils who possessed the nuns declared they had made with the said Grandier on several occasions: there was one in especial which Leviathan gave up on Saturday the 17th inst., composed of an infant’s heart procured at a witches’ sabbath, held in Orleans in 1631; the ashes of a consecrated wafer, blood, etc., of the said Grandier, whereby Leviathan asserted he had entered the body of the sister, Jeanne des Anges, the superior of the said nuns, and took possession of her with his coadjutors Beherit, Eazas, and Balaam, on December 8th, 1632. Another such pact was composed of the pips of Grenada oranges, and was given up by Asmodeus and a number of other devils. It had been made to hinder Beherit from keeping his promise to lift the commissioner’s hat two inches from his head and to hold it there the length of a Miseyere, as a sign that he had come out of the nun. On all these pacts being shown to the said Grandier, he said, without astonishment, but with much firmness and resolution, that he had no knowledge of them whatever, that he had never made them, and had not the skill by which to make them, that he had held no communication with devils, and knew nothing of what they were talking about. A report of all this being made and shown to him, he signed it.

“This done, they brought all the possessed nuns, to the number of eleven or twelve, including three lay sisters, also possessed, into the choir of the said church, accompanied by a great many monks, Carmelites, Capuchins, and Franciscans; and by three physicians and a surgeon. The sisters on entering made some wanton remarks, calling Grandier their master, and exhibiting great delight at seeing him.

“Thereupon Pere Lactance and Gabriel, a Franciscan brother, and one of the exorcists, exhorted all present with great fervour to lift up their hearts to God and to make an act of contrition for the offences committed against His divine majesty, and to pray that the number of their sins might not be an obstacle to the fulfilment of the plans which He in His providence had formed for the promotion of His glory on that occasion, and to give outward proof of their heartfelt grief by repeating the Confiteor as a preparation for the blessing of the Lord Bishop of Poitiers. This having been done, he went on to say that the matter in question was of such moment and so important in its relation to the great truths of the Roman Catholic Church, that this consideration alone ought to be sufficient to excite their devotion; and furthermore, that the affliction of these poor sisters was so peculiar and had lasted so long, that charity impelled all those who had the right to work for their deliverance and the expulsion of the devils, to employ the power entrusted to them with their office in accomplishing so worthy a task by the forms of exorcism prescribed by the Church to its ministers; then addressing Grandier, he said that he having been anointed as a priest belonged to this number, and that he ought to help with all his power and with all his energy, if the bishop were pleased to allow him to do so, and to remit his suspension from authority. The bishop having granted permission, the Franciscan friar offered a stole to Grandier, who, turning towards the prelate, asked him if he might take it. On receiving a reply in the affirmative, he passed it round his neck, and on being offered a copy of the ritual, he asked permission to accept