An extraordinary cell had been prepared for him in a house belonging to Mignon, and which had formerly4 been occupied by a sergeant5 named Bontems, once clerk to Trinquant, who had been a witness for the prosecution6 in the first trial. It was on the topmost story; the windows had been walled up, leaving only one small slit7 open, and even this opening was secured by enormous iron bars; and by an exaggeration of caution the mouth of the fireplace was furnished with a grating, lest the devils should arrive through the chimney to free the sorcerer from his chains. Furthermore, two holes in the corners of the room, so formed that they were unnoticeable from within, allowed a constant watch to be kept over Grandier’s movements by Bontem’s wife, a precaution by which they hoped to learn something that would help them in the coming exorcisms. In this room, lying on a little straw, and almost without light, Grandier wrote the following letter to his mother:
“MY MOTHER,—I received your letter and everything you sent me except the woollen stockings. I endure any affliction with patience, and feel more pity for you than for myself. I am very much inconvenienced for want of a bed; try and have mine brought to me, for my mind will give way if my body has no rest: if you can, send me a breviary, a Bible, and a St. Thomas for my consolation8; and above all, do not grieve for me. I trust that, God will bring my innocence9 to light. Commend me to my brother and sister, and all our good friends.—I am, mother, your dutiful son and servant, “GRANDIER”
While Grandier had been in prison at Angers the cases of possession at the convent had miraculously11 multiplied, for it was no longer only the superior and Sister Claire who had fallen a prey12 to the evil spirits, but also several other sisters, who were divided into three groups as follows, and separated:—
The superior, with Sisters Louise des Anges and Anne de Sainte-Agnes, were sent to the house of Sieur Delaville, advocate, legal adviser13 to the sisterhood; Sisters Claire and Catherine de la Presentation were placed in the house of Canon Maurat; Sisters Elisabeth de la Croix, Monique de Sainte-Marthe, Jeanne du Sainte-Esprit, and Seraphique Archer14 were in a third house.
A general supervision15 was undertaken by Memin’s sister, the wife of Moussant, who was thus closely connected with two of the greatest enemies of the accused, and to her Bontems’ wife told all that the superior needed to know about Grandier. Such was the manner of the sequestration!
The choice of physicians was no less extraordinary. Instead of calling in the most skilled practitioners16 of Angers, Tours, Poitiers, or Saumur, all of them, except Daniel Roger of Loudun, came from the surrounding villages, and were men of no education: one of them, indeed, had failed to obtain either degree or licence, and had been obliged to leave Saumur in consequence; another had been employed in a small shop to take goods home, a position he had exchanged for the more lucrative17 one of quack18.
There was just as little sense of fairness and propriety19 shown in the choice of the apothecary20 and surgeon. The apothecary, whose name was Adam, was Mignon’s first cousin, and had been one of the witnesses for the prosecution at Grandier’s first trial; and as on that occasion—he had libelled a young girl of Loudun, he had been sentenced by a decree of Parliament to make a public apology. And yet, though his hatred21 of Grandier in consequence of this humiliation22 was so well known,—perhaps for that very reason, it was to him the duty of dispensing23 and administering the prescriptions25 was entrusted26, no one supervising the work even so far as to see that the proper doses were given, or taking note whether for sedatives27 he did not sometimes substitute stimulating28 and exciting drugs, capable of producing real convulsions. The surgeon Mannouri was still more unsuitable, for he was a nephew of Memin de Silly, and brother of the nun29 who had offered the most determined30 opposition31 to Grandier’s demand for sequestration of the possessed32 sisters, during the second series of exorcisms. In vain did the mother and brother of the accused present petitions setting forth33 the incapacity of the doctors and the hatred of Grandier professed34 by the apothecary; they could not, even at their own expense, obtain certified36 copies of any of these petitions, although they had witnesses ready to prove that Adam had once in his ignorance dispensed37 crocus metallorum for crocus mantis—a mistake which had caused the death of the patient for whom the prescription24 was made up. In short, so determined were the conspirators38 that this time Grandier should be done to death, that they had not even the decency39 to conceal40 the infamous41 methods by which they had arranged to attain42 this result.
The examination was carried on with vigour43. As one of the first formalities would be the identification of the accused, Grandier published a memorial in which he recalled the case of Saint-Anastasius at the Council of Tyre, who had been accused of immorality44 by a fallen woman whom he had never seen before. When this woman entered the hall of justice in order to swear to her deposition45, a priest named Timothy went up to her and began to talk to her as if he were Anastasius; falling into the trap, she answered as if she recognised him, and thus the innocence of the saint was shown forth. Grandier therefore demanded that two or three persons of his own height and complexion46 should be dressed exactly like himself, and with him should be allowed to confront the nuns47. As he had never seen any of them, and was almost certain they had never seen him, they would not be able, he felt sure, to point him out with certainty, in spite of the allegations of undue48 intimacy49 with themselves they brought against him. This demand showed such conscious innocence that it was embarrassing to answer, so no notice was taken of it.
Meanwhile the Bishop50 of Poitiers, who felt much elated at getting the better of the Archbishop of Bordeaux, who of course was powerless against an order issued by the cardinal-duke, took exception to Pere l’Escaye and Pere Gaut, the exorcists appointed by his superior, and named instead his own chaplain, who had been judge at Grandier’s first trial, and had passed sentence on him, and Pere Lactance, a Franciscan monk51. These two, making no secret of the side with which they sympathised, put up on their arrival at Nicolas Moussant’s, one of Grandier’s most bitter enemies; on the following day they went to the superior’s apartments and began their exorcisms. The first time the superior opened her lips to reply, Pere Lactance perceived that she knew almost no Latin, and consequently would not shine during the exorcism, so he ordered her to answer in French, although he still continued to exorcise her in Latin; and when someone was bold enough to object, saying that the devil, according to the ritual, knew all languages living and dead, and ought to reply in the same language in which he was addressed, the father declared that the incongruity52 was caused by the pact53, and that moreover some devils were more ignorant than peasants.
Following these exorcists, and two Carmelite monks54, named Pierre de Saint-Thomas and Pierre de Saint-Mathurin, who had, from the very beginning, pushed their way in when anything was going on, came four Capuchins sent by Pere Joseph, head of the Franciscans, “His grey Eminence,” as he was called, and whose names were Peres Luc, Tranquille, Potais, and Elisee; so that a much more rapid advance could be made than hitherto by carrying on the exorcisms in four different places at once—viz., in the convent, and in the churches of Sainte-Croix, Saint-Pierre du Martroy, and Notre-Dame du Chateau56. Very little of importance took place, however, on the first two occasions, the 15th and 16th of April; for the declarations of the doctors were most vague and indefinite, merely saying that the things they had seen were supernatural, surpassing their knowledge and the rules of medicine.
The ceremony of the 23rd April presented, however, some points of interest. The superior, in reply to the interrogations of Pere Lactance, stated that the demon3 had entered her body under the forms of a cat, a dog, a stag, and a buck-goat.
“Quoties?” (How often?), inquired the exorcist.
“I didn’t notice the day,” replied the superior, mistaking the word quoties for quando (when).
It was probably to revenge herself for this error that the superior declared the same day that Grandier had on his body five marks made by the devil, and that though his body was else insensible to pain, he was vulnerable at those spots. Mannouri, the surgeon, was therefore ordered to verify this assertion, and the day appointed for the verification was the 26th.
In virtue57 of this mandate58 Mannouri presented himself early on that day at Grandier’s prison, caused him to be stripped naked and cleanly shaven, then ordered him to be laid on a table and his eyes bandaged. But the devil was wrong again: Grandier had only two marks, instead of five—one on the shoulder-blade, and the other on the thigh59.
Then took place one of the most abominable60 performances that can be imagined. Mannouri held in his hand a probe, with a hollow handle, into which the needle slipped when a spring was touched: when Mannouri applied61 the probe to those parts of Grandier’s body which, according to the superior, were insensible, he touched the spring, and the needle, while seeming to bury itself in the flesh, really retreated into the handle, thus causing no pain; but when he touched one of the marks said to be vulnerable, he left the needle fixed62, and drove it in to the depth of several inches. The first time he did this it drew from poor Grandier, who was taken unprepared, such a piercing cry that it was heard in the street by the crowd which had gathered round the door. From the mark on the shoulder-blade with which he had commenced, Mannouri passed to that on the thigh, but though he plunged63 the needle in to its full depth Grandier uttered neither cry nor groan64, but went on quietly repeating a prayer, and notwithstanding that Mannouri stabbed him twice more through each of the two marks, he could draw nothing from his victim but prayers for his tormentors.
M de Laubardemont was present at this scene.
The next day the devil was addressed in such forcible terms that an acknowledgment was wrung67 from him that Grandier’s body bore, not five, but two marks only; and also, to the vast admiration68 of the spectators, he was able this time to indicate their precise situation.
Unfortunately for the demon, a joke in which he indulged on this occasion detracted from the effect of the above proof of cleverness. Having been asked why he had refused to speak on the preceding Saturday, he said he had not been at Loudun on that day, as the whole morning he had been occupied in accompanying the soul of a certain Le Proust, attorney to the Parliament of Paris, to hell. This answer awoke such doubts in the breasts of some of the laymen69 present that they took the trouble to examine the register of deaths, and found that no one of the name of Le Proust, belonging to any profession whatever, had died on that date. This discovery rendered the devil less terrible, and perhaps less amusing.
Meantime the progress of the other exorcisms met with like interruptions. Pere Pierre de Saint Thomas, who conducted the operations in the Carmelite church, asked one of the possessed sisters where Grandier’s books of magic were; she replied that they were kept at the house of a certain young girl, whose name she gave, and who was the same to whom Adam had been forced to apologise. De Laubardemont, Moussant, Herve, and Meunau hastened at once to the house indicated, searched the rooms and the presses, opened the chests and the wardrobes and all the secret places in the house, but in vain. On their return to the church, they reproached the devil for having deceived them, but he explained that a niece of the young woman had removed the books. Upon this, they hurried to the niece’s dwelling71, but unluckily she was not at home, having spent the whole day at a certain church making her devotions, and when they went thither72, the priests and attendants averred73 that she had not gone out all day; so notwithstanding the desire of the exorcists to oblige Adam they were forced to let the matter drop.
These two false statements increased the number of unbelievers; but it was announced that a most interesting performance would take place on May 4th; indeed, the programme when issued was varied74 enough to arouse general curiosity. Asmodeus was to raise the superior two feet from the ground, and the fiends Eazas and Cerberus, in emulation75 of their leader, would do as much for two other nuns; while a fourth devil, named Beherit, would go farther still, and, greatly daring, would attack M. de Laubardemont himself, and, having spirited his councillor’s cap from his head, would hold it suspended in the air for the space of a Misereye. Furthermore, the exorcists announced that six of the strongest men in the town would try to prevent the contortions76 of the, weakest of the convulsed nuns, and would fail.
It need hardly be said that the prospect77 of such an entertainment filled the church on the appointed day to overflowing78. Pere Lactance began by calling on Asmodeus to fulfil his promise of raising the superior from the ground. She began, hereupon, to perform various evolutions on her mattress79, and at one moment it seemed as if she were really suspended in the air; but one of the spectators lifted her dress and showed that she was only standing65 on tiptoe, which, though it might be clever, was not miraculous10. Shouts of laughter rent the air, which had such an intimidating80 effect on Eazas and Cerberus that not all the adjurations of the exorcists could extract the slightest response. Beherit was their last hope, and he replied that he was prepared to lift up M. de Laubardemont’s cap, and would do so before the expiration81 of a quarter of an hour.
We must here remark that this time the exorcisms took place in the evening, instead of in the morning as hitherto; and it was now growing dark, and darkness is favourable82 to illusions. Several of the unbelieving ones present, therefore, began to call attention to the fact that the quarter of an hour’s delay would necessitate83 the employment of artificial light during the next scene. They also noticed that M. de Laubardemont had seated himself apart and immediately beneath one of the arches in the vaulted84 roof, through which a hole had been drilled for the passage of the bell-rope. They therefore slipped out of the church, and up into the belfry, where they hid. In a few moments a man appeared who began to work at something. They sprang on him and seized his wrists, and found in one of his hands a thin line of horsehair, to one end of which a hook was attached. The holder85 being frightened, dropped the line and fled, and although M. de Laubardemont, the exorcists, and the spectators waited, expecting every moment that the cap would rise into the air, it remained quite firm on the owner’s head, to the no small confusion of Pere Lactance, who, all unwitting of the fiasco, continued to adjure86 Beherit to keep his word—of course without the least effect.
Altogether, this performance of May 4th, went anything but smoothly87. Till now no trick had succeeded; never before had the demons88 been such bunglers. But the exorcists were sure that the last trick would go off without a hitch89. This was, that a nun, held by six men chosen for their strength, would succeed in extricating90 herself from their grasp, despite their utmost efforts. Two Carmelites and two Capuchins went through the audience and selected six giants from among the porters and messengers of the town.
This time the devil answered expectations by showing that if he was not clever he was strong, for although the six men tried to hold her down upon her mattress, the superior was seized with such terrible convulsions that she escaped from their hands, throwing down one of those who tried to detain her. This experiment, thrice renewed, succeeded thrice, and belief seemed about to return to the assembly, when a physician of Saumur named Duncan, suspecting trickery, entered the choir91, and, ordering the six men to retire, said he was going to try and hold the superior down unaided, and if she escaped from his hands he would make a public apology for his unbelief. M. de Laubardemont tried to prevent this test, by objecting to Duncan as an atheist92, but as Duncan was greatly respected on account of his skill and probity93, there was such an outcry at this interference from the entire audience that the commissioner94 was forced to let him have his way. The six porters were therefore dismissed, but instead of resuming their places among the spectators they left the church by the sacristy, while Duncan approaching the bed on which the superior had again lain down, seized her by the wrist, and making certain that he had a firm hold, he told the exorcists to begin.
Never up to that time had it been so clearly shown that the conflict going on was between public opinion and the private aims of a few. A hush95 fell on the church; everyone stood motionless in silent expectancy96.
The moment Pere Lactance uttered the sacred words the convulsions of the superior recommenced; but it seemed as if Duncan had more strength than his six predecessors97 together, for twist and writhe98 and struggle as she would, the superior’s wrist remained none the less firmly clasped in Duncan’s hand. At length she fell back on her bed exhausted99, exclaiming!”
“It’s no use, it’s no use! He’s holding me!”
“Release her arm!” shouted Pere Lactance in a rage. “How can the convulsions take place if you hold her that way?”
“If she is really possessed by a demon,” answered Duncan aloud, “he should be stronger than I; for it is stated in the ritual that among the symptoms of possession is strength beyond one’s years, beyond one’s condition, and beyond what is natural.”
“That is badly argued,” said Lactance sharply: “a demon outside the body is indeed stronger than you, but when enclosed in a weak frame such as this it cannot show such strength, for its efforts are proportioned to the strength of the body it possesses.”
“Enough!” said M. de Laubardemont; “we did not come here to argue with philosophers, but to build up the faith of Christians100.”
With that he rose up from his chair amidst a terrible uproar102, and the assembly dispersed103 in the utmost disorder104, as if they were leaving a theatre rather than a church.
The ill success of this exhibition caused a cessation of events of interest for some days. The result was that a great number of noblemen and other people of quality who had come to Loudun expecting to see wonders and had been shown only commonplace transparent105 tricks, began to think it was not worth while remaining any longer, and went their several ways—a defection much bewailed by Pere Tranquille in a little work which he published on this affair.
“Many,” he says, “came to see miracles at Loudun, but finding the devils did not give them the signs they expected, they went away dissatisfied, and swelled106 the numbers of the unbelieving.”
It was determined, therefore, in order to keep the town full, to predict some great event which would revive curiosity and increase faith. Pere Lactance therefore announced that on the 20th of May three of the seven devils dwelling in the superior would come out, leaving three wounds in her left side, with corresponding holes in her chemise, bodice, and dress. The three parting devils were Asmodeus, Gresil des Trones, and Aman des Puissances. He added that the superior’s hands would be bound behind her back at the time the wounds were given.
On the appointed day the church of Sainte-Croix was filled to overflowing with sightseers curious to know if the devils would keep their promises better this time than the last. Physicians were invited to examine the superior’s side and her clothes; and amongst those who came forward was Duncan, whose presence guaranteed the public against deception107; but none of the exorcists ventured to exclude him, despite the hatred in which they held him—a hatred which they would have made him feel if he had not been under the special protection of Marshal Breze. The physicians having completed their examination, gave the following certificate:—
“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 afflicted108 the possessed, it would be only fair that she should be exorcised for their satisfaction before binding109 her. Accordingly he began to repeat the form of exorcism, and the superior was immediately attacked by frightful110 convulsions, which in a few minutes produced complete exhaustion111, 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 oozed112 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 inflicted113; 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 groaned115 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 groans116, which had betrayed her, had by God’s will thwarted117 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 sufficiently118 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 habitually119 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 courageous120 cannot repress a shudder121 when the surgeon opens a vein122. Why were her finger-tips stained with blood, if it were not that the secreted123 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 cuticle124, while devils are known to rend70 and tear demoniacs when leaving them, if it were not that the superior did not hate herself enough to inflict114 deep and dangerous wounds?”
Despite this logical protest from Grandier and the barefaced125 knavery126 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 memorandum127 still exists, a monument, not so much of credulity and superstition128, as of hatred and revenge. Pere Lactance, in order to allay129 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.
As for Pere Tranquille, he published a little volume describing the whole affair, in which, with the irresponsible frivolity131 of a true Capuchin, he poked132 fun at those who could not swallow the miracles wholesale133.
“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 penance134 for having come to the exorcisms led by a depraved moral sense and a prying135 spirit.”
Nothing remarkable136 happened from the 20th May till the 13th June, a day which became noteworthy by reason of the superior’s vomiting138 a quill55 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 prudent139 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 pacts140 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 procured141 at a witches’ sabbath, held in Orleans in 1631; the ashes of a consecrated142 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 astonishment143, 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, exhorted144 all present with great fervour to lift up their hearts to God and to make an act of contrition145 for the offences committed against His divine majesty146, and to pray that the number of their sins might not be an obstacle to the fulfilment of the plans which He in His providence147 had formed for the promotion148 of His glory on that occasion, and to give outward proof of their heartfelt grief by repeating the Confiteor as a preparation for the blessing149 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 peculiar150 and had lasted so long, that charity impelled151 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 worthy137 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 remit152 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 it as before, and received the bishop’s blessing, prostrating153 himself at his feet to kiss them; whereupon the Veni Creator Spiritus having been sung, he rose, and addressing the bishop, asked—
“‘My lord, whom am I to exorcise?’”
The said bishop having replied—
“Grandier again asked—
“‘What maidens?’
“‘The possessed maidens,’ was the answer.
“‘That is to say, my lord,’ said he; ‘that I am obliged to believe in the fact of possession. The Church believes in it, therefore I too believe; but I cannot believe that a sorcerer can cause a Christian101 to be possessed unless the Christian consent.’
“Upon this, some of those present exclaimed that it was heretical to profess35 such a belief; that the contrary was indubitable, believed by the whole Church and approved by the Sorbonne. To which he replied that his mind on that point was not yet irrevocably made up, that what he had said was simply his own idea, and that in any case he submitted to the opinion of the whole body of which he was only a member; that nobody was declared a heretic for having doubts, but only for persisting in them, and that what he had advanced was only for the purpose of drawing an assurance from the bishop that in doing what he was about to do he would not be abusing the authority of the Church. Sister Catherine having been brought to him by the Franciscan as the most ignorant of all the nuns, and the least open to the suspicion of being acquainted with Latin, he began the exorcism in the form prescribed by the ritual. But as soon as he began to question her he was interrupted, for all the other nuns were attacked by devils, and uttered strange and terrible noises. Amongst the rest, Sister Claire came near, and reproached him for his blindness and obstinacy155, so that he was forced to leave the nun with whom he had begun, and address his words to the said Sister Claire, who during the entire duration of the exorcism continued to talk at random156, without paying any heed157 to Grandier’s words, which were also interrupted by the mother superior, to whom he of last gave attention, leaving Sister Claire. But it is to be noted158 that before beginning to exorcise the superior, he said, speaking in Latin as heretofore, that knowing she understood Latin, he would question her in Greek. To which the devil replied by the mouth of the possessed:
“‘Ah! how clever you are! You know it was one of the first conditions of our pact that I was not to answer in Greek.’
“Upon this, he cried, ‘O pulchra illusio, egregica evasio!’ ( O superb fraud, outrageous159 evasion161!)
“He was then told that he was permitted to exorcise in Greek, provided he first wrote down what he wished to say, and the superior hereupon said that he should be answered in what language he pleased; but it was impossible, for as soon as he opened his mouth all the nuns recommenced their shrieks162 and paroxysms, showing unexampled despair, and giving way to convulsions, which in each patient assumed a new form, and persisting in accusing Grandier of using magic and the black art to torment66 them; offering to wring163 his neck if they were allowed, and trying to outrage160 his feelings in every possible way. But this being against the prohibitions164 of the Church, the priests and monks present worked with the utmost zeal165 to calm the frenzy166 which had seized on the nuns. Grandier meanwhile remained calm and unmoved, gazing fixedly167 at the maniacs168, protesting his innocence, and praying to God for protection. Then addressing himself to the bishop and M. de Laubardemont, he implored169 them by the ecclesiastical and royal authority of which they were the ministers to command these demons to wring his neck, or at least to put a mark in his forehead, if he were guilty of the crime of which they accused him, that the glory of God might be shown forth, the authority of the Church vindicated171, and himself brought to confusion, provided that the nuns did not touch him with their hands. But to this the bishop and the commissioner would not consent, because they did not want to be responsible for what might happen to him, neither would they expose the authority of the Church to the wiles173 of the devils, who might have made some pact on that point with Grandier. Then the exorcists, to the number of eight, having commanded the devils to be silent and to cease their tumult174, ordered a brazier to be brought, and into this they threw the pacts one by one, whereupon the convulsions returned with such awful violence and confused cries, rising into frenzied175 shrieks, and accompanied by such horrible contortions, that the scene might have been taken for an orgy of witches, were it not for the sanctity of the place and the character of those present, of whom Grandier, in outward seeming at least, was the least amazed of any, although he had the most reason. The devils continued their accusations176, citing the places, the days, and the hours of their intercourse177 with him; the first spell he cast on them, his scandalous behaviour, his insensibility, his abjurations of God and the faith. To all this he calmly returned that these accusations were calumnies178, and all the more unjust considering his profession; that he renounced179 Satan and all his fiends, having neither knowledge nor comprehension of them; that in spite of all he was a Christian, and what was more, an anointed priest; that though he knew himself to be a sinful man, yet his trust was in God and in His Christ; that he had never indulged in such abominations, end that it would be impossible to furnish any pertinent180 and convincing proof of his guilt170.
“At this point no words could express what the senses perceived; eyes and ears received an impression of being surrounded by furies such as had never been gathered together before; and unless accustomed to such ghastly scenes as those who sacrifice to demons, no one could keep his mind free from astonishment and horror in the midst of such a spectacle. Grandier alone remained unchanged through it all, seemingly insensible to the monstrous181 exhibitions, singing hymns182 to the Lord with the rest of the people, as confident as if he were guarded by legions of angels. One of the demons cried out that Beelzebub was standing between him and Pere Tranquille the Capuchin, upon which Grandier said to the demon—
“‘Obmutescas!’ (Hold thy peace).
“Upon this the demon began to curse, and said that was their watchword; but they could not hold their peace, because God was infinitely183 powerful, and the powers of hell could not prevail against Him. Thereupon they all struggled to get at Grandier, threatening to tear him limb from limb, to point out his marks, to strangle him although he was their master; whereupon he seized a chance to say he was neither their master nor their servant, and that it was incredible that they should in the same breath acknowledge him for their master and express a desire to strangle him: on hearing this, the frenzy of the nuns reached its height, and they kicked their slippers184 into his face.
“At length, had it not been for the help and interposition of people in the choir, the nuns in their frenzy would have taken the life of the chief personage in this spectacle; so there was no choice but to take him away from the church and the furies who threatened his life. He was therefore brought back to prison about six o’clock in the evening, and the rest of the day the exorcists were employed in calming the poor sisters—a task of no small difficulty.”
Everyone did not regard the possessed sisters with the indulgent eye of the author of the above narrative186, and many saw in this terrible exhibition of hysteria and convulsions an infamous and sacrilegious orgy, at which revenge ran riot. There was such difference of opinion about it that it was considered necessary to publish the following proclamation by means of placards on July 2nd:
“All persons, of whatever rank or profession, are hereby expressly forbidden to traduce187, or in any way malign188, the nuns and other persons at Loudun possessed by evil spirits; or their exorcists; or those who accompany them either to the places appointed for exorcism or elsewhere; in any form or manner whatever, on pain of a fine of ten thousand livres, or a larger sum and corporal punishment should the case so require; and in order that no one may plead ignorance hereof, this proclamation will be read and published to-day from the pulpits of all the churches, and copies affixed189 to the church doors and in other suitable public places.
“Done at Loudun, July 2nd, 1634.”
This order had great influence with worldly folk, and from that moment, whether their belief was strengthened or not, they no longer dared to express any incredulity. But in spite of that, the judges were put to shame, for the nuns themselves began to repent190; and on the day following the impious scene above described, just as Pere Lactanee began to exorcise Sister Claire in the castle chapel191, she rose, and turning towards the congregation, while tears ran down her cheeks, said in a voice that could be heard by all present, that she was going to speak the truth at last in the sight of Heaven. Thereupon she confessed that all that she had said during the last fortnight against Grandier was calumnious192 and false, and that all her actions had been done at the instigation of the Franciscan Pere Lactance, the director, Mignon, and the Carmelite brothers. Pere Lactance, not in the least taken aback, declared that her confession193 was a fresh wile172 of the devil to save her master Grandier. She then made an urgent appeal to the bishop and to M. de Laubardemont, asking to be sequestered194 and placed in charge of other priests than those who had destroyed her soul, by making her bear false witness against an innocent man; but they only laughed at the pranks195 the devil was playing, and ordered her to be at once taken back to the house in which she was then living. When she heard this order, she darted196 out of the choir, trying to escape through the church door, imploring197 those present to come to her assistance and save her from everlasting198 damnation. But such terrible fruit had the proclamation borne that noon dared respond, so she was recaptured and taken back to the house in which she was sequestered, never to leave it again.
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1
languished
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| 长期受苦( languish的过去式和过去分词 )； 受折磨； 变得（越来越）衰弱； 因渴望而变得憔悴或闷闷不乐 | |
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2
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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3
demon
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| n.魔鬼，恶魔 | |
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4
formerly
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| adv.从前，以前 | |
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5
sergeant
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| n.警官，中士 | |
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prosecution
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| n.起诉，告发，检举，执行，经营 | |
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7
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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8
consolation
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| n.安慰，慰问 | |
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innocence
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| n.无罪；天真；无害 | |
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10
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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miraculously
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| ad.奇迹般地 | |
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12
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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13
adviser
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| n.劝告者，顾问 | |
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14
archer
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| n.射手，弓箭手 | |
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15
supervision
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| n.监督，管理 | |
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16
practitioners
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| n.习艺者，实习者( practitioner的名词复数 )；从业者（尤指医师） | |
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17
lucrative
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| adj.赚钱的，可获利的 | |
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18
quack
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| n.庸医；江湖医生；冒充内行的人；骗子 | |
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19
propriety
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| n.正当行为；正当；适当 | |
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20
apothecary
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| n.药剂师 | |
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21
hatred
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| n.憎恶，憎恨，仇恨 | |
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22
humiliation
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| n.羞辱 | |
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23
dispensing
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| v.分配( dispense的现在分词 )；施与；配（药） | |
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24
prescription
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| n.处方，开药；指示，规定 | |
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prescriptions
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| 药( prescription的名词复数 )； 处方； 开处方； 计划 | |
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26
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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27
sedatives
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| n.镇静药，镇静剂( sedative的名词复数 ) | |
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28
stimulating
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| adj.有启发性的，能激发人思考的 | |
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29
nun
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| n.修女，尼姑 | |
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determined
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| adj.坚定的；有决心的 | |
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31
opposition
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| n.反对，敌对 | |
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32
possessed
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| adj.疯狂的；拥有的，占有的 | |
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33
forth
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| adv.向前；向外，往外 | |
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34
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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36
certified
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| a.经证明合格的；具有证明文件的 | |
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37
dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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38
conspirators
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| n.共谋者，阴谋家( conspirator的名词复数 ) | |
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39
decency
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| n.体面，得体，合宜，正派，庄重 | |
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40
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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41
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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42
attain
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| vt.达到，获得，完成 | |
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43
vigour
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| （=vigor）n.智力，体力，精力 | |
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44
immorality
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| n. 不道德, 无道义 | |
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45
deposition
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| n.免职，罢官；作证；沉淀；沉淀物 | |
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46
complexion
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| n.肤色；情况，局面；气质，性格 | |
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47
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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48
undue
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| adj.过分的；不适当的；未到期的 | |
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49
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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50
bishop
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| n.主教，（国际象棋）象 | |
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51
monk
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| n.和尚，僧侣，修道士 | |
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52
incongruity
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| n.不协调，不一致 | |
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53
pact
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| n.合同，条约，公约，协定 | |
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54
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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55
quill
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| n.羽毛管；v.给（织物或衣服）作皱褶 | |
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56
chateau
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| n.城堡，别墅 | |
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57
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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58
mandate
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| n.托管地；命令，指示 | |
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59
thigh
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| n.大腿；股骨 | |
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60
abominable
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| adj.可厌的，令人憎恶的 | |
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61
applied
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| adj.应用的；v.应用，适用 | |
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62
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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63
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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64
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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65
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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66
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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67
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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68
admiration
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| n.钦佩，赞美，羡慕 | |
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69
laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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70
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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71
dwelling
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| n.住宅，住所，寓所 | |
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72
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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73
averred
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| v.断言( aver的过去式和过去分词 )；证实；证明…属实；作为事实提出 | |
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74
varied
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| adj.多样的，多变化的 | |
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75
emulation
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| n.竞争；仿效 | |
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76
contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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77
prospect
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| n.前景，前途；景色，视野 | |
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78
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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79
mattress
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| n.床垫，床褥 | |
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80
intimidating
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| vt.恐吓，威胁( intimidate的现在分词) | |
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81
expiration
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| n.终结，期满，呼气，呼出物 | |
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82
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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83
necessitate
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| v.使成为必要，需要 | |
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84
vaulted
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| adj.拱状的 | |
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85
holder
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| n.持有者，占有者；(台，架等)支持物 | |
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86
adjure
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| v.郑重敦促(恳请) | |
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87
smoothly
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| adv.平滑地，顺利地，流利地，流畅地 | |
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88
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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89
hitch
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| v.免费搭(车旅行)；系住；急提；n.故障；急拉 | |
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90
extricating
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| v.使摆脱困难，脱身( extricate的现在分词 ) | |
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91
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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92
atheist
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| n.无神论者 | |
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93
probity
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| n.刚直；廉洁，正直 | |
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94
commissioner
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| n.（政府厅、局、处等部门）专员，长官，委员 | |
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95
hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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96
expectancy
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| n.期望，预期，（根据概率统计求得）预期数额 | |
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97
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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98
writhe
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| vt.挣扎，痛苦地扭曲；vi.扭曲，翻腾，受苦；n.翻腾，苦恼 | |
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99
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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100
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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101
Christian
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| adj.基督教徒的；n.基督教徒 | |
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102
uproar
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| n.骚动，喧嚣，鼎沸 | |
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103
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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104
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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105
transparent
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| adj.明显的，无疑的；透明的 | |
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106
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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107
deception
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| n.欺骗，欺诈；骗局，诡计 | |
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108
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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109
binding
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| 有约束力的，有效的，应遵守的 | |
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110
frightful
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| adj.可怕的；讨厌的 | |
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111
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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112
oozed
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| v.（浓液等）慢慢地冒出，渗出( ooze的过去式和过去分词 )；使（液体）缓缓流出；（浓液）渗出，慢慢流出 | |
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113
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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114
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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115
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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116
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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117
thwarted
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| 阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过 | |
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118
sufficiently
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| adv.足够地，充分地 | |
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119
habitually
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| ad.习惯地，通常地 | |
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120
courageous
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| adj.勇敢的，有胆量的 | |
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121
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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122
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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123
secreted
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| v.（尤指动物或植物器官）分泌( secrete的过去式和过去分词 )；隐匿，隐藏 | |
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124
cuticle
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| n.表皮 | |
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125
barefaced
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| adj.厚颜无耻的，公然的 | |
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126
knavery
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| n.恶行，欺诈的行为 | |
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127
memorandum
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| n.备忘录，便笺 | |
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128
superstition
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| n.迷信，迷信行为 | |
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129
allay
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| v.消除，减轻(恐惧、怀疑等) | |
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130
lengthen
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| vt.使伸长，延长 | |
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131
frivolity
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| n.轻松的乐事，兴高采烈；轻浮的举止 | |
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132
poked
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| v.伸出( poke的过去式和过去分词 )；戳出；拨弄；与（某人）性交 | |
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133
wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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134
penance
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| n.（赎罪的）惩罪 | |
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135
prying
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| adj.爱打听的v.打听，刺探（他人的私事）( pry的现在分词 )；撬开 | |
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136
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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137
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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138
vomiting
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| 吐 | |
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139
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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140
pacts
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| 条约( pact的名词复数 )； 协定； 公约 | |
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141
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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142
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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143
astonishment
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| n.惊奇，惊异 | |
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144
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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145
contrition
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| n.悔罪，痛悔 | |
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146
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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147
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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148
promotion
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| n.提升，晋级；促销，宣传 | |
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149
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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150
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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151
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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152
remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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153
prostrating
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| v.使俯伏，使拜倒( prostrate的现在分词 )；（指疾病、天气等）使某人无能为力 | |
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154
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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155
obstinacy
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| n.顽固；（病痛等）难治 | |
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156
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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157
heed
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| v.注意，留意；n.注意，留心 | |
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158
noted
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| adj.著名的，知名的 | |
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159
outrageous
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| adj.无理的，令人不能容忍的 | |
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160
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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161
evasion
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| n.逃避，偷漏(税) | |
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162
shrieks
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| n.尖叫声( shriek的名词复数 )v.尖叫( shriek的第三人称单数 ) | |
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163
wring
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| n.扭绞；v.拧，绞出，扭 | |
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164
prohibitions
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| 禁令，禁律( prohibition的名词复数 )； 禁酒； 禁例 | |
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165
zeal
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| n.热心，热情，热忱 | |
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166
frenzy
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| n.疯狂，狂热，极度的激动 | |
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167
fixedly
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| adv.固定地；不屈地，坚定不移地 | |
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168
maniacs
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| n.疯子（maniac的复数形式） | |
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169
implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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170
guilt
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| n.犯罪；内疚；过失，罪责 | |
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171
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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172
wile
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| v.诡计，引诱；n.欺骗，欺诈 | |
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173
wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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174
tumult
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| n.喧哗；激动，混乱；吵闹 | |
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175
frenzied
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| a.激怒的；疯狂的 | |
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176
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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177
intercourse
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| n.性交；交流，交往，交际 | |
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178
calumnies
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| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
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179
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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180
pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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181
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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182
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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183
infinitely
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| adv.无限地，无穷地 | |
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184
slippers
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| n. 拖鞋 | |
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185
hoofs
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| n.（兽的）蹄，马蹄( hoof的名词复数 )v.（兽的）蹄，马蹄( hoof的第三人称单数 ) | |
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186
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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187
traduce
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| v.中伤；n.诽谤 | |
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188
malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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189
affixed
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| adj.[医]附着的，附着的v.附加( affix的过去式和过去分词 )；粘贴；加以；盖（印章） | |
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190
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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191
chapel
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| n.小教堂，殡仪馆 | |
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192
calumnious
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| adj.毁谤的，中伤的 | |
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193
confession
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| n.自白，供认，承认 | |
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194
sequestered
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| adj.扣押的；隐退的；幽静的；偏僻的v.使隔绝，使隔离( sequester的过去式和过去分词 )；扣押 | |
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195
pranks
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| n.玩笑，恶作剧( prank的名词复数 ) | |
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196
darted
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| v.投掷，投射( dart的过去式和过去分词 )；向前冲，飞奔 | |
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197
imploring
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| 恳求的，哀求的 | |
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198
everlasting
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| adj.永恒的，持久的，无止境的 | |
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