Witchcraft in America. Charles Wentworth Upham

      Chapter VI.

       Table of Contents

      'Possession' in France in the Seventeenth Century—Urbain Grandier and the Convent of Loudun—Exorcism at Aix—Ecstatic Phenomena—Madeleine Bavent—Her cruel Persecution—Catholic and Protestant Witchcraft in Germany—Luther's Demonological Fears and Experiences—Originated in his exceptional Position and in the extraordinary Circumstances of his Life and Times—Witch-burning at Bamburg and at Würzburg.

      Demoniacal possession was a phase of witchcraft which obtained extensively in France during the seventeenth century: the victims of this hallucination were chiefly the female inmates of religious houses, whose inflamed imaginations were prostituted by their priestly advisers to the most atrocious purposes. Urbain Grandier's fate was connected with that of an entire convent. The facts of this celebrated sorcerer's history are instructive. He was educated in a college of the Jesuits at Bordeaux, and presented by the fathers, with whom his abilities and address had gained much applause, to a benefice in Loudun. He provoked by his haughtiness the jealousy of his brother clergy, who regarded him as an intruder, and his pride and resentment increased in direct proportion to the activity of his enemies, who had conspired to effect his ruin. Mounier and Mignon, two priests whom he had mortally offended, were most active. Urbain Grandier was rash enough to oppose himself alone to the united counsels of unscrupulous and determined foes. Defeated singly in previous attempts to drive him from Loudun, the two priests combined with the leading authorities of the place. Their haughty and careless adversary had the advantage or disadvantage of a fine person and handsome face, which, with his other recommendations, gained him universal popularity with the women; and his success and familiarities with the fair sex were not likely to escape the vigilance of spies anxious to collect damaging proofs. What inflamed to the utmost the animosities of the two parties was the success of Canon Mignon in obtaining the coveted position of confessor to the convent of Ursulines in Loudun, to the exclusion of Grandier, himself an applicant. This convent was destined to assume a prominent part in the fate of the curé of the town. The younger nuns, it seems, to enliven the dull monotony of monastic life, adopted a plan of amusing their leisure by frightening the older ones in making the most of their knowledge of secret passages in the building, playing off ghost-tricks, and raising unearthly noises. When the newly appointed confessor was informed of the state of matters he at once perceived the possibility, and formed the design, of turning it to account. The offending nuns were promised forgiveness if they would continue their ghostly amusement, and also affect demoniacal possession; a fraud in which they were more readily induced to participate by an assurance that it might be the humble means of converting the heretics—Protestants being unusually numerous in that part of the country.

As soon as they were sufficiently prepared to assume their parts, the magistrates were summoned to witness the phenomena of possession 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