In the Malleus Maleficarum it is asserted, on the best possible authority, that devils cannot possess the will and the understanding, but only the body and such mental faculties as are most closely allied to the body. In many cases devils do not even possess the whole of the demoniac’s body, but only a small part of it—a single organ, one or two muscle groups, or bones. Pillet de la Mesnardière, one of Richelieu’s personal physicians, has left us a list of the names and local habitations of all the devils who took part in the possessions of Loudun. Leviathan, he tells us, occupied the centre of the Prioress’s forehead; Beherit was lodged in her stomach; Balaam under the second rib on the right side; Isacaaron under the last rib on the left. Eazaz and Caron lived respectively under the heart and in the centre of the forehead of Sister Louise of Jesus. Sister Agnes de la Motte-Baracé had Asmodeus under the heart and Beherit in the orifice of the stomach. Sister Claire de Sazilly harboured seven devils in her body—Zabulon in the forehead; Nephthali in the right arm; Sans Fin, alias Grandier of the Dominations, under the second rib on the right; Elymi to one side of the stomach; the Enemy of the Virgin in the neck; Verrine in the left temple and Concupiscence, of the Order of Cherubim, in the left rib. Sister Seraphica had a bewitchment of the stomach, consisting of a drop of water guarded by Baruch or, in his absence, by Carreau. Sister Anne d’Escoubleau had a magic barberry leaf in her stomach under the care of Elymi, who simultaneously watched over the purple damson in the stomach of her sister. Among the lay demoniacs Elizabeth Blanchard had a devil under each armpit, with another called Coal of Impurity in her left buttock. Yet others were lodged under the navel, below the heart and under the left pap. Four demons occupied the body of Françoise Filatreau—Ginnillion in the fore-brain; Jabel, a wanderer through every part of the organism; Buffetison below the navel; and Dog’s Tail, of the Order of Archangels, in the stomach.
From their many mansions within the victim’s body the devils sallied forth, one at a time, to work upon the humours, the spirits, the senses and the phantasy. In this way they could influence the mind, even though they were unable to possess it. The will is free, and only God can look into the understanding. From this it followed that a possessed person could not directly read another’s mind. If devils sometimes seemed to have ESP, it was because they were observant and clever, and could therefore infer a man’s secret thoughts from his overt behaviour.
At Loudun, ESP phenomena may have occurred (Surin at least was convinced of the fact). But if they did occur, they occurred spontaneously, and never in the test situations devised by the investigating lawyers and physicians. But the Church taught that devils could be compelled by the exorcist to do his bidding. If, when duly constrained, the demoniacs failed to demonstrate ESP under test conditions, then it followed, according to the rules of the theological and legal games, that they were not possessed. Unfortunately for Grandier and, indeed, for everyone else concerned, the games in this case were not played according to the rules.
From the mental criteria of possession we now pass to the physical. In regard to levitation, Sister Jane’s devils had indicated at an early stage of the proceedings that, in their pact with Grandier, there was an article which specifically barred all supernatural floatings. And anyhow those who longed to see such marvels were displaying too much curiosity, nimia curiositas, a thing which Deus very definitely non volo. And yet though she herself had never professed to be levitated, some of her supporters confidently asserted, with M. de Nion, that on several occasions “the Mother Superior was carried off her feet and suspended in the air at a height of twenty-four inches.” De Nion was an honest man, who probably believed what he said. Which only shows how extremely cautious one must always be in the matter of believing believers.
Some of the other nuns were less prudent than their Superior. Early in May 1634 the devil Eazaz promised that he would raise Sister Louise of Jesus three feet into the air. Not to be outdone, Cerberus offered to do the same for Sister Catherine of the Presentation. Alas, neither of the young ladies succeeded in getting off the ground. A little later, Beherit, who was lodged in the pit of Sister Agnes de la Motte-Baracé’s stomach, swore that he would cause Laubardemont’s skull-cap to leave his head and fly up to the roof of the chapel. A crowd assembled to see the miracle. It did not take place. After that, all requests for levitation were met with a polite refusal.
Tests for preternatural strength were carried out by Dr. Mark Duncan, the Scottish physician who was the Principal of the Protestant College at Saumur. Grasping the wrists of one of the demoniacs, he found it easy to prevent her from striking him or from breaking out of his control. After this humiliating display of diabolical weakness, the exorcists confined themselves to inviting unbelievers to stick their fingers in the good sisters’ mouths, and see if the devil would bite them. When Duncan and the others declined the invitation, it was held by all right-thinking people to be an acknowledgment of the reality of the possession.
From all this it must be evident that if, as the Roman Church maintained, ESP phenomena and PK effects are the hall-mark of diabolic possession (or, alternatively, are extraordinary graces), then the Ursulines of Loudun were merely hysterics who had fallen into the hands, not of the fiend, not of the living God, but of a crew of exorcists, all superstitious, all hungry for publicity, and some deliberately dishonest and consciously malevolent.
In the absence of any evidence for ESP or PK, the exorcists and their supporters were compelled to fall back on even less convincing arguments. The nuns, they asserted, must be possessed by devils; for how, otherwise, could one account for the shamelessness of their actions, the smut and irreligion of their conversation? “In what school of rakes and atheists,” asks Father Tranquille, “have they learned to spew forth such blasphemies and obscenities?” And with a touch almost of boastfulness, de Nion assures us that the good sisters “made use of expressions so filthy as to shame the most debauched of men, while their acts, both in exposing themselves and in inviting lewd behaviour from those present, would have astounded the inhabitants of the lowest brothel in the country.”1 As for their oaths and blasphemies—these were “so unheard of that they could not have suggested themselves to a merely human mind.”
How touchingly ingenuous this is! Alas, there is no horror which cannot suggest itself to human minds. “We know what we are,” says Ophelia, “but we know not what we may be.” Practically all of us are capable of practically anything. And this is true even of persons who have been brought up in the practice of the most austere morality. What is called ‘induction’ is not confined to the lower levels of the brain and nervous system. It also takes place in the cortex, and is the physical basis of that ambivalence of sentiment which is so striking a feature of man’s psychological life.1 Every positive begets its corresponding negative. The sight of something red is followed by a green after-image. The opposing muscle groups involved in any action automatically bring one another into play. And on a higher level we find such things as a hatred that accompanies love, a derision begotten by respect and awe. In a word, the inductive process is ubiquitously active. Sister Jane and her fellow nuns had had religion and chastity drummed into them from childhood. By induction, these lessons had called into existence, within the brain and its associated mind, a psycho-physical centre, from which there emanated contradictory lessons in irreligion and obscenity. (Every collection of spiritual letters abounds in references to those frightful temptations against the faith and against chastity, to which the seekers after perfection are peculiarly subject. Good directors point out that such temptations are a normal and almost inevitable feature of the spiritual life and must not be permitted to cause undue distress.)1 At ordinary times these negative thoughts and feelings were repressed or, if they rose into consciousness, were by an effort of will denied any outlet in speech or action. Weakened by psycho-somatic disease, made frantic by her indulgence in forbidden and unrealizable phantasies, the Prioress lost all power to control these undesirable results of the indu
ctive process. Hysterical behaviour is infectious, and her example was followed by the other nuns. Soon the whole convent was throwing fits, blaspheming and talking smut. For the sake of a publicity which was thought to be good for their respective orders and the Church at large, or with the deliberate intention of using the nuns as instruments for the destruction of Grandier, the exorcists did everything in their power to foster and increase the scandal. The nuns were forced to perform their antics in public, were encouraged to blaspheme for distinguished visitors and to tickle the groundlings with displays of extravagant immodesty. We have already seen that, at the beginning of her malady, the Prioress did not believe herself to be possessed. It was only after her confessor and the other exorcists had repeatedly assured her that she was full of devils that Sister Jane came at last to be convinced that she was a demoniac and that her business, henceforth, was to behave as such. And the same was true of some at least of the other nuns. From a pamphlet published in 1634 we learn that Sister Agnes had frequently remarked, during exorcism, that she was not possessed, but that the friars had said she was and had constrained her to undergo exorcism. And “on the preceding twenty-sixth of June, the exorcist having by mistake let fall some burning sulphur on Sister Claire’s lip, the poor girl burst into tears, saying that, ‘Since she had been told she was possessed, she was ready to believe it, but that she did not on that account deserve to be treated in this way.’” The work begun spontaneously by hysteria was completed by the suggestions of Mignon, Barré, Tranquille and the rest. All this was clearly understood at the time. “Granted that there is no cheat in the matter,” wrote the author of the anonymous pamphlet cited above, “does it follow that the nuns are possessed? May it not be that, in their folly and mistaken imagination, they believe themselves to be possessed, when in fact they are not?” This, continues our author, can happen to nuns in three ways. First, as a result of fasts, watchings and meditations on hell and Satan. Second, in consequence of some remark made by their confessor—something which makes them think they are being tempted by devils. “And thirdly, the confessor, seeing them act strangely, may imagine in his ignorance that they are possessed or bewitched, and may afterwards persuade them of the fact by the influence he exercises over their minds.” In the present case the mistaken belief in possession was due to the third of these causes. Like the mercurial and antimonial poisonings of earlier days, like the sulpha poisoning and serum-fevers of the present, the Loudun epidemic was an “iatrogenic disease,” produced and fostered by the very physicians who were supposed to be restoring the patients to health. The guilt of the exorcists seems the more enormous when we remember that their proceedings were in direct violation of the rules laid down by the Church. According to these rules, exorcisms were to be performed in private, the demons were not to be allowed to express their opinions, they were never to be believed, they were consistently to be treated with contempt. At Loudun, the nuns were exhibited to enormous crowds, their demons were encouraged to hold forth on every subject from sex to transubstantiation, their statements were accepted as gospel truth and they were treated as distinguished visitors from the next world, whose utterances had the authority almost of the Bible. If they blasphemed and talked bawdy—well, that was just their pretty way. And anyhow bawdry and blasphemy were box-office. The faithful fairly lapped them up and came back, in their thousands, for more.
Supernatural blasphemy, more than human bawdry—and if these were not sufficient proofs of diabolic possession, what about the nuns’ contortions, what about their exploits in the acrobatic field? Levitation had quickly been ruled out; but if the good sisters never rose into the air, they at least performed the most amazing feats on the floor. Sometimes, says de Nion, “they passed the left foot over the shoulder to the cheek. They also passed their feet over the head, until the big toes touched the nose. Others again were able to stretch their legs so far to the left and right that they sat on the ground, without any space being visible between their bodies and the floor. One, the Mother Superior, stretched her legs to such an extraordinary extent that, from toe to toe, the distance was seven feet, though she herself was but four feet high.” Reading such accounts of the nuns’ performances, one is forced to the conclusion that, as well as naturaliter Christiana, the feminine soul is naturaliter Drum-Majoretta. So far as the Eternal Feminine is concerned, a taste for acrobacy and exhibitionism would seem to be built-in, only awaiting a favourable opportunity to manifest itself in handsprings and back somersaults. In the case of cloistered contemplatives, such opportunities are not of frequent occurrence. It took seven devils and Canon Mignon to create the circumstances in which, at long last, it became possible for Sister Jane to do the splits.
That the nuns found a deep satisfaction in their gymnastics is proved by de Nion’s statement that, though for months at a stretch they were “tortured by the devils twice a day,” their health in no way suffered. On the contrary, “those who were somewhat delicate seemed healthier than before the possession.” The latent drum-majorettes, the cabaret dancers in posse had been permitted to come to the surface and, for the first time, these poor girls without a vocation for prayer were truly happy.
Alas, their happiness was not unmitigated. They had their lucid intervals. They were aware, from time to time, of what was being done to them, of what they themselves were doing to the wretched man with whom they had all frantically imagined themselves to be in love. We have seen that, as early as 26th June, Sister Claire had been complaining of the manner in which the exorcists were treating her. On 3rd July, in the chapel of the castle, she suddenly burst into tears and, between her sobs, declared that everything she had said about Grandier during the preceding weeks was a tissue of lies and calumnies, and that she had acted throughout under orders from Father Lactance, Canon Mignon and the Carmelites. Four days later, in a yet wilder passion of remorse and rebellion, she tried to run away, but was caught as she left the church and brought back, struggling and weeping, to the good fathers. Emboldened by her example, Sister Agnes (that beau petit diable, whom Killigrew was to see, more than a year later, still grovelling at the feet of her Capuchin) appealed to the spectators, who had come to see her show those now familiar legs of hers, begging with tears in her eyes to be delivered from her horrible captivity among the exorcists. But the exorcists always had the last word. Sister Agnes’s entreaties, Sister Claire’s attempt at flight, her retractations and qualms of conscience—these, it was only too obvious, were the work of Grandier’s lord and protector, the devil. If a nun withdrew what she had said against the parson, that was proof positive that Satan was speaking through her mouth and that what she had originally affirmed was the indubitable truth.
It was in the case of the Prioress that this argument was used with the greatest effect. One of the judges wrote a brief summary of the counts on which Grandier was condemned. In the sixth paragraph of this document we read what follows. “Of all the accidents by which the good sisters were tormented, none seems stranger than that which befell the Mother Superior. The day after she gave her evidence, while M. de Laubardemont was taking the deposition of another nun, the Prioress appeared in the convent yard, dressed only in her chemise, and stood there for the space of two hours, in the pouring rain, bareheaded, a rope round her neck, a candle in her hand. When the parlour door was opened, she rushed forward, fell on her knees before M. de Laubardemont and declared that she had come to make amends for the offence she had committed in accusing the innocent Grandier. After which, having retired, she fastened the rope to a tree in the garden and would have hanged herself if the other sisters had not come running to the rescue.”
Another man might have supposed that the Prioress had told a pack of lies and was suffering the well-deserved agonies of remorse. Not so M. de Laubardemont. To him it was manifest that this show of contrition had been put on by Balaam or Leviathan, constrained thereto by the spells of the magician. So far from exculpating the parson, Sœur Jeanne’s confession and attempted suicide made i
t more certain than ever that he was guilty.
It was no good. From the prison they had built for themselves—the prison of obscene phantasies now objectified as facts, of deliberate lies now treated as revealed truths—the nuns would never be able to escape. The Cardinal had now gone so far that he could not afford to let them repent. And could they themselves have afforded to persist in that repentance? By retracting what they had said about Grandier they would condemn themselves, not merely in this world but also in the next. On second thoughts, they all decided to believe their exorcists. The good fathers assured them that what felt so horribly like remorse was only a diabolic illusion; that what looked in retrospect like the most monstrous of lies was actually a truth, and a truth so wholesome, so Catholic, that the Church was ready to guarantee both its orthodoxy and its correspondence with the facts. They listened, they suffered themselves to be persuaded. And when it became impossible to go on pretending to believe this abominable nonsense, they took refuge in delirium. Horizontally, on the level of everyday reality, there was no escape from their prison. And as for upward self-transcendence—there was no question, in the midst of all this fiendish preoccupation with fiends, of lifting up the soul to God. But downwards the road was still wide open. And downwards they went, again and again—sometimes voluntarily, in a desperate effort to escape from the knowledge of their guilt and humiliation; sometimes, when their madness and the suggestions of the exorcists were too much for them, against their will and in spite of themselves. Down into convulsions; down into swinish squalor or maniacal rage. Down, far down, below the level of personality, into that subhuman world, in which it seemed natural for an aristocrat to play tricks for the amusement of the mob, for a nun to blaspheme and strike indecent postures and shout unmentionable words. And then down, still further, down into stupor, down into catalepsy, down into the ultimate bliss of total unconsciousness, of absolute and complete oblivion.