The Devils of Loudun (36 page)
He was bled by Mannoury, was purged by M. Adam. The fever subsided for a little, then returned. And now he began to see things, to hear things. Grandier under torture, screaming. Grandier at the stake, asking God to forgive his enemies. And then devils, swarms of devils. They entered his body, they set him raving, they made him kick his legs and bite the pillows, they filled his mouth with the most horrible blasphemies.
On 18th September, exactly one month after Grandier’s execution, Father Lactance knocked the crucifix out of the hand of the priest who had administered Extreme Unction, and died. Laubardemont paid for a handsome funeral, and Father Tranquille preached a sermon, in which he extolled the Recollet as a model of holiness and proclaimed that he had been murdered by Satan, who had thus revenged himself for all the affronts and humiliations inflicted on him by this most heroic of God’s servants.
The next to go was Mannoury, the surgeon. One night, shortly after the death of Father Lactance, he was sent for to bleed a sick man, who lived near the Porte du Martrai. On the way home, his servant with a lantern walking ahead of him, he saw Urbain Grandier. Naked, as when he had been pricked for the devil’s marks, the parson was standing in the rue du Grand-Pavé, between the counterscarps of the castle and the Cordeliers’ garden. Mannoury halted, and his servant saw him staring into the vacant blackness, heard him asking someone, who wasn’t there, what he wanted. There was no answer. Then the surgeon began to tremble all over. A moment later, he fell to the ground, screaming for pardon. Within the week he, too, was dead.
After that it was the turn of Louis Chauvet, one of the upright judges who had refused to take part in the hellish tomfoolery of the trial. The Prioress and most of her nuns had accused him of being a magician, and M. Barre was able to confirm their testimony through the mouths of several demoniacs in his own parish, at Chinon. Fear of what might happen to him, if the Cardinal should choose to take these ravings seriously, preyed on Chauvet’s mind. He sank into a melancholy, then into madness, then into a decline, which killed him before the winter was out.
Tranquille was of tougher fibre than the others. It was not until 1638 that he finally succumbed to the consequences of a too exclusive preoccupation with evil. By his hatred of Grandier he had helped to raise the devils; by his scandalous insistence on public exorcisms he had done his best to keep them alive. Now the devils turned against him. God is not mocked; he was reaping what he had deliberately sown.
At first the obsessions were rare and of no great force. But little by little Dog’s Tail and Leviathan gained the upper hand. During the last year of his life, Father Tranquille was behaving like the nuns whose hysteria he had so carefully fostered—rolling on the floor, cursing, yelling, sticking out his tongue, hissing, barking, neighing. Nor was this all. The ‘stinking Owl of Hell,’ as his Capuchin biographer picturesquely nicknames the devil, plagued him with hardly resistible temptations against chastity, against humility, against patience, faith and devotion. He called on the Virgin, on St. Joseph, on St. Francis and St. Bonaventure. In vain. The possession went from bad to worse.
On Whitsunday, 1638, Tranquille preached his last sermon; for two or three days more he managed to say Mass; then he took to his bed with a sickness none the less mortal for being obviously psycho-somatic. “He threw up ordures, which were judged to be diabolic Pacts. . . . Every time he took a little nourishment, the devils made him retch with a violence that would have killed the healthiest person.” And meanwhile he suffered from headaches and pains in the heart, “of a kind of which there is no mention in Galen or Hippocrates.” By the end of the week “he was vomiting filths and stinks so insupportable, that his attendants had to throw them out without delay, so fearfully was the room infected by them.” On the Monday after Whitsun, Extreme Unction was administered. The devils left the dying man and forthwith entered the body of another friar, who was kneeling by the bed. The new demoniac became so frantic, that he had to be held by half a dozen of his colleagues, who had the greatest difficulty in preventing him from kicking the hardly lifeless corpse.
On the day of the funeral, Father Tranquille lay in state. “No sooner was the service over than the people flung themselves upon him. Some applied their rosaries to his body, others cut from his habit little pieces which they preserved as relics. So great was the press that the coffin was smashed, and the body disturbed in countless ways, each man tugging it towards himself so as to get his snippet. And assuredly the good father would have been left stark naked, had it not been for several persons of honour, who formed a guard to protect him from the indiscreet devotion of the people, who, after cutting up the habit, would probably have mangled the corpse itself.”
The shreds of Father Tranquille’s habit, the ashes of the man he had tortured and burned alive. . . . Everything was equivocal. The magician had died a martyr; his fiendish executioner was now a saint—but a saint who was possessed by Beelzebub. Only one thing was certain: a fetish is a fetish. So lend me your knife; after you with the shears!
CHAPTER IX
G
RANDIER was gone, but Eazaz remained, Coal of Impurity remained, Zabulon went marching along. To many, the fact seemed unaccountable. But where the cause persists, the effects will always follow. It was Canon Mignon and the exorcists who had originally crystallized the nuns’ hysteria into the forms of devils, and it was Canon Mignon and the exorcists who now kept the possession alive. Twice every day, Sundays excepted, the demoniacs were put through their tricks. As might have been expected, they were no better—they were even a little worse—than they had been while the magician was alive.
RANDIER was gone, but Eazaz remained, Coal of Impurity remained, Zabulon went marching along. To many, the fact seemed unaccountable. But where the cause persists, the effects will always follow. It was Canon Mignon and the exorcists who had originally crystallized the nuns’ hysteria into the forms of devils, and it was Canon Mignon and the exorcists who now kept the possession alive. Twice every day, Sundays excepted, the demoniacs were put through their tricks. As might have been expected, they were no better—they were even a little worse—than they had been while the magician was alive.
Towards the end of September Laubardemont informed the Cardinal that he had appealed to the Society of Jesus. The Jesuits had a reputation for learning and ability. From these masters of all the sciences the public would surely “accept, with less contradiction, the evidence for the truth of this possession.”
Many Jesuits, including Vitelleschi, the General of the Order, were for politely refusing to have anything to do with the possession. But it was too late to raise objections. Laubardemont’s invitation was speedily followed by a royal command. Through the King, His Eminence had spoken.
On the 15th of December 1634 four Jesuit fathers rode into Loudun. Among them was Jean-Joseph Surin. Father Bohyre, the Provincial of Aquitaine, had selected him for the task of exorcism, and had then, on the advice of his council, countermanded the order. Too late. Surin had already left Marennes. The original appointment was permitted to stand.
Surin was now thirty-four,
nel mezzo del cammin
, his character formed, the pattern of his thinking already fixed. His fellow Jesuits thought highly of his abilities, recognized his zeal and respected the austerity of his life, the fervour of his pursuit of Christian perfection. But their admiration was tempered by certain misgivings. Father Surin had all the makings of a man of heroic virtue; but there was something about him which caused the more prudent of his colleagues and superiors to shake their heads. They detected in him a certain extravagance, a too-muchness in act and word. He liked to say that “the man who does not have excessive ideas in regard to God will never come near Him.” And of course it was true—provided always that the excessive ideas were of the right kind. Some of the young father’s excessive ideas, though orthodox enough, seemed to deviate from the high-road of discretion. For example, he maintained that we ought to be ready to die for the people with whom we live, “while at the same time preserving ourselves from them as though they were our enemies”—a proposition hardly calculated to improve the quality of communal living in the Society’s houses and colleges. As well as anti-social, his excessive ideas made him over-righteous to the point of scrupulosity. “We ought,” he said, “to bewail our vanities as sacrileges, to punish with the utmost severity our ignorances and inadvertences.” And to this inhuman rigorism in the name of perfection he added what seemed to many of his elders and contemporaries an indiscreet and even dangerous interest in those ‘extraordinary graces’ which are sometimes vouchsafed to the holy, but which are entirely unnecessary to salvation or to sanctification. “From his earliest childhood,” his friend, Father Anginot, was to write many years later, “he has felt powerfully drawn toward such things, and has esteemed them too highly. It has been necessary to humour him in this and to allow him to travel by a road which was not the common and ordinary way.”
nel mezzo del cammin
, his character formed, the pattern of his thinking already fixed. His fellow Jesuits thought highly of his abilities, recognized his zeal and respected the austerity of his life, the fervour of his pursuit of Christian perfection. But their admiration was tempered by certain misgivings. Father Surin had all the makings of a man of heroic virtue; but there was something about him which caused the more prudent of his colleagues and superiors to shake their heads. They detected in him a certain extravagance, a too-muchness in act and word. He liked to say that “the man who does not have excessive ideas in regard to God will never come near Him.” And of course it was true—provided always that the excessive ideas were of the right kind. Some of the young father’s excessive ideas, though orthodox enough, seemed to deviate from the high-road of discretion. For example, he maintained that we ought to be ready to die for the people with whom we live, “while at the same time preserving ourselves from them as though they were our enemies”—a proposition hardly calculated to improve the quality of communal living in the Society’s houses and colleges. As well as anti-social, his excessive ideas made him over-righteous to the point of scrupulosity. “We ought,” he said, “to bewail our vanities as sacrileges, to punish with the utmost severity our ignorances and inadvertences.” And to this inhuman rigorism in the name of perfection he added what seemed to many of his elders and contemporaries an indiscreet and even dangerous interest in those ‘extraordinary graces’ which are sometimes vouchsafed to the holy, but which are entirely unnecessary to salvation or to sanctification. “From his earliest childhood,” his friend, Father Anginot, was to write many years later, “he has felt powerfully drawn toward such things, and has esteemed them too highly. It has been necessary to humour him in this and to allow him to travel by a road which was not the common and ordinary way.”
At the fishing-port of Marennes, where he had spent most of the four years following the close of his ‘second novitiate’ at Rouen, Surin acted as director to two remarkable women—Mme. du Verger, the wife of a prosperous and pious merchant, and Madeleine Boinet, the converted daughter of a Protestant tinker. Both were active contemplatives and both (Mme. du Verger especially) had been favoured by ‘extraordinary graces.’ Surin’s interest in their visions and ecstasies was so great that he copied out long extracts from Mme. du Verger’s diary and wrote circumstantial accounts of both women for circulation, in manuscript, among his friends. There was, of course, nothing wrong in all this. But why pay so much attention to a subject so essentially ambiguous, so full of snares and perils? Ordinary graces were the only ones that would bring a soul to heaven; so why bother with the extraordinary—all the more so as one never knew whether such things were from God, from imagination, from deliberate fraud or from the devil? If Father Surin wanted to go to perfection, let him go by that royal road which was good enough for the rank and file of the Society—the road of obedience and active zeal, the road of vocal prayer and discursive meditation.
What made matters worse, so far as his critics were concerned, was the fact that Surin was a sick man, a victim of neurosis or, as it was then called, ‘melancholy.’ For at least two years before his coming to Loudun, he had suffered from incapacitating psycho-somatic disturbances. The slightest physical effort brought on intense muscular pains. When he tried to read, he was soon forced by excruciating headaches to give up. His mind was darkened and confused, and he lived in the midst of “agonies and pressures so extreme that he did not know what would become of him.” Could it be that the singularities of his conduct and his teaching were all the products of a sick mind in an unhealthy body?
Surin records that many of his fellow Jesuits were not convinced, to the very end, that the nuns were genuinely possessed. Even before coming to Loudun, he himself was troubled by no such doubts. He was persuaded that the world is at all times visibly and miraculously interpenetrated by the supernatural. And this conviction was the source, in its turn, of a wholesale credulity. People had merely to say that they had had dealings with saints, or angels, or devils; Surin believed them without question or criticism. Most conspicuously he lacked ‘the discernment of spirits.’ Indeed, he was wanting even in judgment and plain common sense. Surin was that not uncommon paradox—a man of great abilities who is, at the same time, a bit of a fool. He could never have echoed the opening words of Monsieur Teste:
La bêtise n’est pas mon fort
. Along with intelligence and sanctity, silliness
was
his strong point.
La bêtise n’est pas mon fort
. Along with intelligence and sanctity, silliness
was
his strong point.
Surin’s first sight of the demoniacs was at one of the public exorcisms, at which Tranquille, Mignon and the Carmelites were officiating. He had come to Loudun convinced of the reality of the possession; this spectacle raised his conviction to a higher power of certainty. The devils, he now knew, were absolutely genuine, “and God gave him so much compassion for the state of the possessed that he could not restrain his tears.” He was wasting his sympathy—or at least misplacing it. “The devil,” writes Sœur Jeanne, “often beguiled me by a certain pleasure, which I took in my agitations and the other extraordinary things he did to my body. I took an extreme delight in hearing these things spoken about, and was happy that I gave the impression of being more gravely tormented than the others.” Unduly prolonged, every pleasure turns into its opposite; it was only when the exorcists went too far that the good sisters ceased to enjoy their possession. Taken in moderation, the public exorcisms, like any other kind of orgy, were intrinsically agreeable. This was a fact which persons accustomed to self-examination in the light of a strict morality could hardly fail to find disturbing. Despite the fact that souls were held to be guiltless of the sinful acts performed while in the paroxysm of possession, Sœur Jeanne suffered from a chronic remorse of conscience. “And no wonder; for I perceived very clearly that in most instances I was the prime cause of my disorders, and that the devil only acted upon the cues I myself had given him.” She knew that when she behaved outrageously, it was not because she had freely willed the outrage. Nevertheless, “I feel certain, to my great confusion, that I made it possible for the devil to do such things, and that he would not have had the power to do them if I had not allied myself with him. . . . When I made a strong resistance, all these furies would disappear as suddenly as they had come; but, alas, it happened only too frequently that I did not make a great effort to resist them.” Perceiving that they were guilty, not of what they did when they were out of their wits, but of what they had failed to do before their hysteria got the better of them, the nuns suffered excruciatingly from a sense of guilt. From this conviction of sin the debauches of possession and exorcism came as so many happy holidays. Tears were in order, not for these frenzies and indecencies, but for the lucid intervals between them.
To Surin, long before his arrival in Loudun, had been assigned the honour of exorcizing the Mother Superior. When Laubardemont told her that he had called in the Jesuits and that she was to have as her director the ablest and holiest young father in the Province of Aquitaine, Sœur Jeanne had been greatly alarmed. Jesuits were not like these slow-witted Capuchins and Carmelites, whom it had always been so easy to deceive. They were clever, they were well educated; and this Father Surin was holy into the bargain, a man of prayer, a great contemplative. He would see through her at once, would know when she was really possessed and when she was only acting, or at least collaborating with her devils. She pleaded with Laubardemont to be left to her old exorcists—to dear Canon Mignon, to the good Father Tranquille and the worthy Carmelites. But Laubardemont and his master had made up their minds. They needed acceptable evidence for the possession, and only the Jesuits could provide it. With a bad grace, Sœur Jeanne submitted. During the weeks which preceded Surin’s arrival, she did her best to find out everything that could be discovered about her new exorcist. She wrote letters to friends in other convents, asking for information; she pumped the local Jesuits. Her purpose in all this was to “study the humour of the man to whom I had been assigned,” and, having found out all she could, “to behave towards him with as little openness as possible, without giving him any information about the state of my soul. To this resolve I was only too faithful.” When the new exorcist arrived, she knew enough about his life at Marennes to be able to make sarcastic references to
ta Boinette
(her devils’ derisive name for Madeleine Boinet). Surin held up his hands in amazement. It was a miracle—infernal no doubt, but manifestly genuine.
ta Boinette
(her devils’ derisive name for Madeleine Boinet). Surin held up his hands in amazement. It was a miracle—infernal no doubt, but manifestly genuine.
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