and exorcism. On the first occasion the Superior of the convent was the selected patient; and it was extracted from the demon in possession that he had been sent by Urbain Grandier, priest of the church of St. Peter. This was well so far; but the civil authorities generally, as it appears, were not disposed to accept even the irrefragable testimony of a demoniac; and the ecclesiastics, with the leading inhabitants, were in conflict with the civil power. Opportunely, however, for the plan of the conspirators, who were almost in despair, an all-powerful ally was enlisted on their side. A severe satire upon some acts of the minister of France, Cardinal Richelieu, or of some of his subordinates, had made its appearance. Urbain was suspected to be the author; his enemies were careful to improve the occasion; and the Cardinal-minister's cooperation was secured. A royal commission was ordered to inquire into the now notorious circumstances of the Loudun diabolism. Laubardemont, the head of the commission, arrived in December 1633, and no time was lost in bringing the matter to a crisis. The house of the suspected was searched for books of magic; he himself being thrown into a dungeon, where the surgeons examined him for the 'marks.' Five insensible spots were found—a certain proof. Meanwhile the nuns become more hysterical than ever; strong suspicion not being wanting that the priestly confessors to the convent availed themselves of their situation to abuse the bodies as well as the minds of the reputed demoniacs. To such an extent went the audacity of the exorcists, and the credulity of the people, that the enceinte condition of one of the sisters, which at the end of five or six months disappeared, was explained by the malicious slander of the devil, who had caused that scandalous illusion. Crowds of persons of all ranks flocked from Paris and from the most distant parts to see and hear the wild ravings of these hysterical or drugged women, whose excitement was such that they spared not their own reputations; and some scandalous exposures were submitted to the amusement or curiosity of the surrounding spectators. Some few of them, aroused from the horrible delusion, or ashamed of their complicity, admitted that all their previous revelations were simple fiction. Means were found to effectually silence such dangerous announcements. The accusers pressed on the prosecution; the influence of his friends was overborne, and Grandier was finally sentenced to the stake. Fearing the result of a despair which might convincingly betray the facts of the case to the assembled multitude, they seem to have prevailed upon the condemned to keep silence up to the last moment, under promise of an easier death. But already fastened to the stake, he learned too late the treachery of his executioners; instead of being first strangled, he was committed alive to the flames. Nor were any 'last confessions' possible. The unfortunate victim of the malice of exasperated rivals, and of the animosity of the implacable Richelieu, has been variously represented.123 It is noticeable that the scene of this affair was in the heart of the conquered Protestant region—Rochelle had fallen only six years before the execution; and the heretics, although politically subdued, were numerous and active. A fact which may account for the seeming indifference and even the opposition of a large number of the people in this case of diabolism which obtained comparatively little credit. It had been urged to the nuns that it would be for the good and glory of Catholicism that the heretics should be confounded by a few astounding miracles. Whether Grandier had any decided heretical inclinations is doubtful; but he wrote against the celibacy of the priesthood, and was suspected of liberal opinions in religion. A Capuchin named Tranquille (a contemporary) has furnished the materials for the 'History of the Devils of Loudun' by the Protestant Aubin, 1716.
Twenty-four years previously a still more scandalous affair—that of Louis Gauffridi and the Convent of Aix, in which Gauffridi, who had debauched several girls both in and out of the establishment, was the principal actor—was transacted with similar circumstances. Madeleine, one of the novices, soon after entering upon her noviciate, was seized with the ecstatic trances, which were speedily communicated to her companions.124 These fits, in the judgment of the priests, were nothing but the effect of witchcraft. Exorcists elicited from the girls that Louis Gauffridi, a powerful magician having authority over demons throughout Europe, had bewitched them. The questions and answers were taken down, by order of the judges, by reporters, who, while the priests were exorcising, committed the results to writing, published afterwards by one of them, Michaelis, in 1613. Among the interesting facts acquired through these spirit-media, the inquisitors learned that Antichrist was already come; that printing, and the invention of it, were alike accursed, and similar information. Madeleine, tortured and imprisoned in the most loathsome dungeon, was reduced to such a condition of extreme horror and dread, that from this time she was the mere instrument of her atrocious judges. Having been intimate with the wizard, she could inform them of the position of the 'secret marks' on his person: these were ascertained in the usual way by pricking with needles. Gauffridi, by various torture, was induced to make the required confession, and was burned alive at Aix, April 30, 1611.
Demoniacal possession was a mania in France in the seventeenth century. The story of Madeleine Bavent, as reported, reveals the utmost licentiousness and fiendish cruelty.125 Gibbon justly observes that ancient Rome supported with the greatest difficulty the institution of six vestals, notwithstanding the certain fate of a living grave for those who could not preserve their chastity; and Christian Rome was filled with many thousands of both sexes bound by vows to perpetual virginity. Madeleine was seduced by her Franciscan confessor when only fourteen; and she entered a convent lately founded at Louviers. In this building, surrounded by a wood, and situated in a suitable spot, some strange practices were carried on. At the instigation of their director, a priest called David, the nuns, it is reported, were seized with an irresistible desire of imitating the primitive Adamite simplicity: the novices were compelled to return to the simple nudity of the days of innocence when taking exercise in the conventual gardens, and even at their devotions in the chapel. The novice Madeleine, on one occasion, was reprimanded for concealing her bosom with the altar-cloth at communion. She was originally of a pure and artless mind; and only gradually and stealthily she was corrupted by the pious arguments of her priest. This man, Picart by name—one of that extensive class the 'tristes obscœni,' of whom the Angelos and Tartuffes126 are representatives—succeeded to the vacant office of directing confessor to the nuns of Louviers; and at once embraced the opportunities of the confessional. Without repeating all the disgusting scenes that followed, as given by Michelet, it is only necessary to add that the miserable nun became the mistress and helpless creature of her seducer. 'He employed her as a magical charm to gain over the rest of the nuns. A holy wafer steeped in Madeleine's blood and buried in the garden would be sure to disturb their senses and their minds. This was the very year in which Urban Grandier was burned. Throughout France men spoke of nothing but the devils of Loudun.... Madeleine fancied herself bewitched and knocked about by devils; followed about by a lewd cat with eyes of fire. By degrees other nuns caught the disorder, which showed itself in odd supernatural jerks and writhings.'
The Superior was not averse to the publication of these events, having the example and reputation of Loudun before her. Little is new in the possession and exorcism: for the most part they are a repetition of those of Aix and Loudun. During a brief interval the devils were less outrageous: for the Cardinal-minister was meditating a reform of the monastic establishments. Upon his death they commenced again with equal violence. Picart was now dead—but not so the persecution of his victim. The priests recommenced miracle-working with renewed vigour.127 Saved from immediate death by a fortunate or, as it may be deemed, unfortunate sensitiveness to bodily pain, she was condemned for the rest of her life to solitary confinement in a fearful dungeon, in the language of her judges to an in pace. There lying tortured, powerless in a loathsome cell, their prisoner was alternately coaxed and threatened into admitting all sorts of crimes, and implicating whom they wished.128 The further cruelties to which the lust, and afterwards the malignancy, of her gaolers submitted her were not brought to an end by the interference of parliament in August 1647, when the destruction of the Louviers establishment was decreed. The guilty escaped by securing, by intimidation, the silence of their prisoner, who remained a living corpse in the dungeons of the
