The Devils of Loudun (37 page)
Sœur Jeanne had made up her mind to keep her secrets to herself, and she acted upon this resolution by feeling and expressing an intense aversion for her new exorcist and by going into fits (in her own words, “being troubled inwardly and outwardly by the demons”) whenever Surin tried to question her about the condition of her soul. When he approached, she ran away and, if compelled to listen to him, she howled and stuck out her tongue. In all this, Sœur Jeanne remarks, “she greatly exercised his virtue. But he had the charity to attribute her disposition to the devil.”
All the nuns suffered from remorse and a conviction, in spite of their devils, of having gravely sinned; but the Prioress had a more pressing and a more conspicuous reason than any of her sisters for feeling guilty. Shortly after the execution of Grandier, Isacaaron, who was a devil of concupiscence, “took advantage of my slackness to give me most horrible temptations against chastity. He performed an operation upon my body, the strangest and most furious that could be imagined; thereafter he persuaded me that I was great with child, in such sort that I firmly believed the fact and exhibited all the signs.” She confided in her sisters, and soon a score of devils had announced the pregnancy. The exorcists reported the matter to the Commissioner and the Commissioner reported to His Eminence. Menstruation, he wrote, had ceased for the past three months; there were constant vomitings, with a derangement of the stomach, secretion of milk and a marked enlargement of the belly. As the weeks passed, the Prioress became more and more painfully agitated. If she bore a child, she herself and, with her, the community of which she was the head and her whole order, would be disgraced. She was filled with a despair, from which the only relief was a visit from Isacaaron. These visits were of almost nightly occurrence. In the darkness of her cell she would hear noises and feel the bed trembling. Hands drew back the sheet; voices whispered flatteries and indecencies in her ear. Sometimes there was a strange light in the room, and she would see the form of a goat, a lion, a snake, a man. Sometimes she fell into a catalepsy and while she lay there, unable to move, it was as though small animals were crawling under the bedclothes, tickling her body with their paws and probing snouts. Then the wheedling voice would ask her, yet once more, for just a little love, for just the tiniest favour. And when she answered that “her honour was in the hands of God and that He would dispose of it according to His will,” she was tumbled out of bed and beaten so violently that her face was quite disfigured and her body covered with bruises. “It happened very often that he treated me in this way, but God gave me more courage than I would have dared to hope for. And yet I was so wicked that I took pride in these trifling combats, thinking that I must be very pleasing to God and that therefore I had no reason for dreading, as I had done, the reproaches of my conscience. Nevertheless, I found it impossible to stifle my remorse, or to prevent myself from believing that I was not what God wished me to be.”
Isacaaron was the chief culprit, and it was against Isacaaron that Surin directed all his energies, all the thunders of the ritual.
Audi ergo et time, Satana, malorum radix, fomes vitiorum
. . . . Nothing availed. “Since I would not reveal my temptations, they increased more and more.” And as Isacaaron became stronger, so did Sœur Jeanne’s despair, so did her anxieties on account of the steadily advancing pregnancy. Shortly before Christmas she found means to procure certain drugs—mugwort, no doubt, and aristolochium and colocynth, the three simples to which Galenic science and the desperate optimism of girls in trouble attributed abortifacient powers. But what if the child should die, unbaptized? Its soul would be lost eternally. She threw the drugs away.
Audi ergo et time, Satana, malorum radix, fomes vitiorum
. . . . Nothing availed. “Since I would not reveal my temptations, they increased more and more.” And as Isacaaron became stronger, so did Sœur Jeanne’s despair, so did her anxieties on account of the steadily advancing pregnancy. Shortly before Christmas she found means to procure certain drugs—mugwort, no doubt, and aristolochium and colocynth, the three simples to which Galenic science and the desperate optimism of girls in trouble attributed abortifacient powers. But what if the child should die, unbaptized? Its soul would be lost eternally. She threw the drugs away.
Another plan now suggested itself. She would go to the kitchen, borrow the cook’s largest knife, cut herself open, extract the baby, baptize it and then either recover, or die herself. On New Year’s Day, 1635, she made a general confession, “without, however, revealing my plans to the confessor.” The following day, armed with her knife and carrying a basin of water for the baptism, she shut herself up in a little room on the top floor of the convent. There was a crucifix in the room. Sœur Jeanne knelt before it, and prayed God to “forgive her death and that of the little creature, in case I should murder myself and it, for I was resolved to smother it as soon as it was baptized.” While she was undressing, she was overtaken by
de petittes appréhensions d’estre damnée
; but these little apprehensions were not strong enough to divert her from her evil design. After taking off her habit, she cut a large hole in her chemise with a pair of scissors, picked up the knife and began to thrust it between the two ribs nearest to the stomach, “with a strong resolution to proceed to the bitter end.” But though they often attempt suicide, hysterics very rarely succeed. “Behold the merciful stroke of Providence which prevented me from doing what I had intended! I was suddenly thrown down with inexpressible violence. The knife was snatched out of my hand and placed before me at the foot of the crucifix.” A voice cried, “Desist!” S
œ
ur Jeanne raised her eyes to the crucifix. The Christ detached one of his arms from the cross and held out his hand to her. Divine words were spoken, after which there was a muttering and howling of devils. The Prioress resolved, there and then, to change her way of life and be wholly converted. Meanwhile, however, the pregnancy continued and Isacaaron had by no means given up hope. One night he offered, for a consideration, to bring her a magic plaster which would, if applied to the stomach, put an end to her pregnancy. The Prioress was sorely tempted to accept his terms, but on second thoughts decided to say no. The exasperated devil gave her a sound beating. Another time Isacaaron wept and complained so mournfully that S
œ
ur Jeanne was touched to the heart and “felt a desire for the same thing to present itself again.” It did. There seemed to be no reason why this sort of thing should not go on indefinitely.
de petittes appréhensions d’estre damnée
; but these little apprehensions were not strong enough to divert her from her evil design. After taking off her habit, she cut a large hole in her chemise with a pair of scissors, picked up the knife and began to thrust it between the two ribs nearest to the stomach, “with a strong resolution to proceed to the bitter end.” But though they often attempt suicide, hysterics very rarely succeed. “Behold the merciful stroke of Providence which prevented me from doing what I had intended! I was suddenly thrown down with inexpressible violence. The knife was snatched out of my hand and placed before me at the foot of the crucifix.” A voice cried, “Desist!” S
œ
ur Jeanne raised her eyes to the crucifix. The Christ detached one of his arms from the cross and held out his hand to her. Divine words were spoken, after which there was a muttering and howling of devils. The Prioress resolved, there and then, to change her way of life and be wholly converted. Meanwhile, however, the pregnancy continued and Isacaaron had by no means given up hope. One night he offered, for a consideration, to bring her a magic plaster which would, if applied to the stomach, put an end to her pregnancy. The Prioress was sorely tempted to accept his terms, but on second thoughts decided to say no. The exasperated devil gave her a sound beating. Another time Isacaaron wept and complained so mournfully that S
œ
ur Jeanne was touched to the heart and “felt a desire for the same thing to present itself again.” It did. There seemed to be no reason why this sort of thing should not go on indefinitely.
Greatly perplexed, Laubardemont sent to Le Mans for the celebrated Dr. du Chêne. He came, made a thorough examination of the Prioress and pronounced her pregnancy to be genuine. Laubardemont’s perplexity gave place to alarm. How would the Protestants take the news? Fortunately for everyone concerned, Isacaaron made his appearance at a public exorcism and flatly contradicted the doctor. All the tell-tale symptoms, from morning sickness to the flow of milk, had been contrived by demons. “He was then constrained to make me throw up all the accumulations of blood, which he had amassed in my body. This happened in the presence of a bishop, several doctors and many other persons.” All the signs of pregnancy disappeared forthwith and never returned.
The spectators gave thanks to God; and so, with her lips, did the Prioress. But in the privacy of her mind she had her doubts. “The demons,” she records, “did their best to persuade me that what had happened when Our Lord prevented me from cutting myself open, in order to be freed from my so-called pregnancy, was not from God; and therefore that I ought to treat the whole thing as mere illusion, keep quiet about it and not trouble to mention it in confession.” Later on these doubts were laid to rest and she was able to convince herself that there had been a miracle.
For Surin the miracle was never in question. So far as he was concerned, everything that happened at Loudun was supernatural. His faith was gluttonous and indiscriminate. He believed in the possession. He believed in Grandier’s guilt. He believed that other magicians were at work upon the nuns. He believed that the devil, duly constrained, is bound to tell the truth. He believed that public exorcisms were for the good of the Catholic religion and that innumerable libertines and Huguenots would be converted by hearing the devils testify to the reality of transubstantiation. He believed, finally, in Sister Jane and the products of her imagination. Credulity is a grave intellectual sin, which only the most invincible ignorance can justify. In Surin’s case the ignorance was vincible and even voluntary. We have seen that, in spite of the prevailing intellectual climate, many of his Jesuit colleagues displayed none of his indecent eagerness to believe. Doubting the possession, they were free to refuse their assent to all the absurd and hideous nonsense which the new exorcist, with his morbid interest in extraordinary graces and disgraces, had accepted without so much as an attempt at criticism. Silliness, as we have seen, was one of Surin’s strong points. But so was holiness, so was heroic zeal. His goal was Christian perfection—that dying to self, which makes it possible for a soul to receive the grace of union with God. And this goal he proposed not only for himself, but for all who could be persuaded to travel with him along the path of purification and docility to the Holy Spirit. Others had listened to him—so why not the Prioress? The idea came to him—and he felt it to be an inspiration—while he was still at Marennes. He would supplement exorcism with the kind of training in the life of the spirit which he himself had received from Mother Isabel and Father Lallemant. He would deliver the demoniac’s soul by raising it into the light.
A day or two after his arrival at Loudun he broached the subject to Sœur Jeanne, and was answered by a peal of laughter from Isacaaron, a snarl, from Leviathan, of angry contempt. This woman, they reminded him, was their property, a common lodging-house for devils; and he talked to her of spiritual exercises, he urged her to prepare her soul for union with God! Why, it was more than two years since she had even attempted to practise mental prayer. Contemplation, indeed! Christian perfection! The laughter became uproarious.
But Surin was not to be deterred. Day after day, in spite of the blasphemies and the convulsions, he returned to the charge. He had set the Hound of Heaven on her tracks, and he meant to follow his quarry to the death—the death which is eternal Life. The Prioress tried to escape; but he dogged her footsteps, he haunted her with his prayers and homilies. He spoke to her of the spiritual life, he begged God to give her the strength to undertake its arduous preliminaries, he described the beatitude of union. Sœur Jeanne interrupted him with peals of laughter, jokes about his precious Boinette, enormous belches, snatches of song, imitations of pigs at feeding time. But the voice murmured on, indefatigably.
One day, after a peculiarly horrible display of diabolic beastliness, Surin prayed that he might be permitted to suffer on behalf of the Prioress and in her stead. He wanted to feel all that the devils had caused Sœur Jeanne to feel; he was ready himself to be possessed, “provided that it should please the divine Goodness to cure her and lead her into the practice of virtue.” He further asked that he might be allowed to undergo the ultimate humiliation of being regarded as a lunatic. Such prayers, the moralists and theologians assure us, ought never to be offered.
1
Unhappily, prudence was not one of Surin’s virtues. The unwise, the utterly illegitimate petition was uttered. But prayers, if earnest, have a way of getting themselves answered—sometimes, no doubt, by a direct divine intervention; but more often, we may suspect, because the nature of ideas is such that they tend to become objectified, to take a form, material or psychological, in fact or in symbol, in the waking world or in dream. Surin had prayed that he might suffer as Sœur Jeanne had suffered. On 19th January he began to be obsessed.
1
Unhappily, prudence was not one of Surin’s virtues. The unwise, the utterly illegitimate petition was uttered. But prayers, if earnest, have a way of getting themselves answered—sometimes, no doubt, by a direct divine intervention; but more often, we may suspect, because the nature of ideas is such that they tend to become objectified, to take a form, material or psychological, in fact or in symbol, in the waking world or in dream. Surin had prayed that he might suffer as Sœur Jeanne had suffered. On 19th January he began to be obsessed.
Perhaps it would have happened even if he had never prayed. The devils had already killed Father Lactance, and Father Tranquille was soon to go the same way. Indeed, according to Surin, there was not one of the exorcists who was not in some degree beset by the demons they had helped to evoke and were doing their best to keep alive. No man can concentrate his attention upon evil, or even upon the idea of evil, and remain unaffected. To be more
against
the devil than
for
God is exceedingly dangerous. Every crusader is apt to go mad. He is haunted by the wickedness which he attributes to his enemies; it becomes in some sort a part of him.
against
the devil than
for
God is exceedingly dangerous. Every crusader is apt to go mad. He is haunted by the wickedness which he attributes to his enemies; it becomes in some sort a part of him.
Possession is more often secular than supernatural. Men are possessed by their thoughts of a hated person, a hated class, race or nation. At the present time the destinies of the world are in the hands of self-made demoniacs—of men who are possessed by, and who manifest, the evil they have chosen to see in others. They do not believe in devils; but they have tried their hardest to be possessed—have tried and been triumphantly successful. And since they believe even less in God than in the devil, it seems very unlikely that they will ever be able to cure themselves of their possession. Concentrating his attention upon the idea of a supernatural and metaphysical evil, Surin drove himself to a pitch of madness uncommon among secular demoniacs. But his idea of good was also supernatural and metaphysical, and in the end it saved him.
Early in May, Surin wrote to his friend and fellow Jesuit, Father d’Attichy, giving him a full account of what had happened to him. “Since last writing, I have fallen into a state far removed from anything I could have foreseen, but thoroughly consonant with the leadings of God’s Providence in regard to my soul. . . . I am engaged upon a struggle with four of hell’s most malignant devils. . . . The least important battlefield is that of exorcism; for my enemies have made themselves known in secret, night and day, in a thousand different ways. . . . For the last three and a half months I have never been without a devil on duty. Things have come to such a pass that (for my sins, as I think) God has permitted . . . the devils to pass out of the possessed person’s body and, entering into mine, to assault me, to throw me down, to torment me so that all can see, possessing me for several hours at a stretch like a demoniac.
1
1
“I find it almost impossible to explain what happens to me during this time, how this alien spirit is united to mine, without depriving me of consciousness or of inner freedom, and yet constituting a second ‘me,’ as though I had two souls, of which one is dispossessed of my body and the use of its organs, and keeps its quarters, watching the other, the intruder, doing whatever it likes. These two spirits do battle within the limits of a field, which is the body. The very soul is as though divided, and in one of its parts is the subject of diabolical impressions and, in the other, of such feelings as are proper to it or are inspired by God. At one and the same time I feel a great peace, as being under God’s good pleasure, and on the other hand (without knowing how) an overpowering rage and loathing of God, expressing itself in frantic struggles (astonishing to those who watch them) to separate myself from Him. At one and the same time I experience a great joy and delight and, on the other hand, a misery that finds vent in wailings and lamentations, like those of the damned. I feel the state of damnation and apprehend it. I feel as if I had been pierced by the pricks of despair in that alien soul which seems to be mine; and meanwhile the other soul lives in complete confidence, makes light of all such feelings, and curses the being who is their cause. I even feel that the cries uttered by my mouth come from both souls at once; and I find it hard to determine whether they are the product of joy or frenzy. The shudderings which come upon me, when the Blessed Sacrament is applied to any part of my body, are caused simultaneously (so it seems to me) by the horror of its proximity, which I find unbearable, and by a heartfelt reverence. . . .
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