The Phantom World Part 16

[254] Acts xix. 14.

CHAPTER XXV.

EXAMPLES OF REAL POSSESSIONS CAUSED BY THE DEVIL.

We must now report some of the most famous instances of the possession and obsession of the demon. Every body is talking at this time of the possession (by the devil) of the nuns of Loudun, on which such different opinions were given, both at the time and since. Martha Broissier, daughter of a weaver of Romorantin,[255] made as much noise in her time; but Charles Miron, Bishop of Orleans, discovered the fraud, by making her drink holy water as common water; by making them present to her a key wrapped up in red silk, which was said to be a piece of the true cross; and in reciting some lines from Virgil, which Martha Broissier's demon took for exorcisms, agitating her very much at the approach of the hidden key, and at the recital of the verses from Virgil. Henri de Gondi, Cardinal Bishop of Paris, had her examined by five of the faculty; three were of opinion that there was a great deal of imposture and a little disease. The parliament took notice of the affair, and nominated eleven physicians, who reported unanimously that there was nothing demoniacal in this matter.

In the reign of Charles IX.[256] or a little before, a young woman of the town of Vervins, fifteen or sixteen years of age, named Nicola Aubry, had different apparitions of a spectre, who called itself her grandfather, and asked her for ma.s.ses and prayers for the repose of his soul.[257] Very soon after, she was transported to different places by this spectre, and sometimes even was carried out of sight, and from the midst of those who watched over her.

Then, they had no longer any doubt that it was the devil, which they had a great deal of trouble to make her believe. The Bishop of Laon gave his power (of attorney) for conjuring the spirit, and commanded them to see that the proces-verbaux were exactly drawn up by the notaries nominated for that purpose. The exorcisms lasted more than three months, and only serve to prove more and more the fact of the possession. The poor sufferer was torn from the hands of nine or ten men, who could hardly retain their hold of her; and on the last day of the exorcisms sixteen could not succeed in so doing. She had been lying on the ground, when she stood upright and stiff as a statue, without those who held her being able to prevent it. She spoke divers languages, revealed the most secret things, announced others at the moment they were being done, although at a great distance; she discovered to many the secret of their conscience, uttered at once three different voices, or tones, and spoke with her tongue hanging half a foot out of her mouth. After some exorcisms had been made at Vervins, they took her to Laon, where the bishop undertook her. He had a scaffolding erected for this purpose in the cathedral. Such immense numbers of people went there, that they saw in the church ten or twelve thousand persons at a time; some even came from foreign countries. Consequently, France could not be less curious; so the princes and great people, and those who could not come there themselves, sent persons who might inform them of what pa.s.sed. The Pope's nuncios, the parliamentary deputies, and those of the university were present.

The devil, forced by the exorcisms, rendered such testimony to the truth of the Catholic religion, and, above all, to the reality of the holy eucharist, and at the same time to the falsity of Calvinism, that the irritated Calvinists no longer kept within bounds. From the time the exorcisms were made at Vervins, they wanted to kill the possessed, with the priest who exorcised her, in a journey they made her take to Notre Dame de Liesse. At Laon, it was still worse; as they were the strongest in numbers there, a revolt was more than once apprehended.

They so intimidated the bishop and the magistrates, that they took down the scaffold, and did not have the general procession usually made before exorcisms. The devil became prouder thereupon, insulted the bishop, and laughed at him. On the other hand, the Calvinists having obtained the suppression of the procession, and that she should be put in prison to be more nearly examined, Carlier, a Calvinist doctor, suddenly drew from his pocket something which was averred to be a most violent poison, which he threw into her mouth, and she kept it on her stomach whilst the convulsion lasted, but she threw it up of herself when she came to her senses.

All these experiments decided them on recommencing the processions, and the scaffold was replaced. Then the outraged Calvinists conceived the idea of a writing from M. de Montmorency, forbidding the continuation of the exorcisms, and enjoining the king's officers to be vigilant. Thus they abstained a second time from the procession, and again the devil triumphed at it. Nevertheless, he discovered to the bishop the trick of this suppositious writing, named those who had taken part in it, and declared that he had again gained time by this obedience of the bishop to the will of man rather than that of G.o.d.

Besides that, the devil had already protested publicly that it was against his own will that he remained in the body of this woman; that he had entered there by the order of G.o.d; that it was to convert the Calvinists or to harden them, and that he was very unfortunate in being obliged to act and speak against himself.

The chapter then represented to the bishop that it would be proper to make the processions and the conjurations twice a-day, to excite still more the devotion of the people. The prelate acquiesced in it, and everything was done with the greatest _eclat_, and in the most orthodox manner. The devil declared again more than once that he had gained time; once because the bishop had not confessed himself; another time because he was not fasting; and lastly, because it was requisite that the chapter and all the dignitaries should be present, as well as the court of justice and the king's officers, in order that there might be sufficient testimony; that he was forced to warn the bishop thus of his duty, and that accursed was the hour when he entered into the body of this person; at the same time, he uttered a thousand imprecations against the church, the bishop, and the clergy.

Thus, at the last day of possession, everybody being a.s.sembled in the afternoon, the bishop began the last conjurations, when many extraordinary things took place; amongst others, the bishop desiring to put the holy eucharist near the lips of this poor woman, the devil in some way seized hold of his arm, and at the same moment raised this woman up, as it were, out of the hands of sixteen men who were holding her. But at last, after much resistance, he came out, and left her perfectly cured, and thoroughly sensible of the goodness of G.o.d. The _Te Deum_ was sung to the sound of all the bells in the town; nothing was heard among the Catholics but acclamations of joy, and many of the Calvinists were converted, whose descendants still dwell in the town.

Florimond de Raimond, counselor of the parliament of Bordeaux, had the happiness to be of the number, and has written the history of it. For nine days they made the procession, to return thanks to G.o.d; and they founded a perpetual ma.s.s, which is celebrated every year on the 8th of February, and they represented this story in _bas-relief_ round the choir, where it may be seen at this day.

In short, G.o.d, as if to put the finis.h.i.+ng stroke to so important a work, permitted that the Prince of Conde, who had just left the Catholic religion, should be misled on this subject by those of his new communion. He sent for the poor woman, and also the Canon d'Espinois, who had never forsaken her during all the time of the exorcisms. He interrogated them separately, and at several different times, and made every effort, not to discover if they had practiced any artifice, but to find out if there was any in the whole affair. He went so far as to offer the canon very high situations if he would change his religion. But what can you obtain in favor of heresy from sensible and upright people, to whom G.o.d has thus manifested the power of his church? All the efforts of the prince were useless; the firmness of the canon, and the simplicity of the poor woman, only served to prove to him still more the certainty of the event which displeased him, and he sent them both home.

Yet a return of ill-will caused him to have this woman again arrested, and he kept her in one of his prisons until her father and mother having entreated an inquiry into this injustice to King Charles IX., she was set at liberty by order of his majesty.[258]

An event of such importance, and so carefully attested, both on the part of the bishop and the chapter, and on that of the magistrates, and even by the violence of the Calvinistic party, ought not to be buried in silence. King Charles IX., on making his entry into Laon some time after, desired to be informed about it by the dean of the cathedral, who had been an ocular witness of the affair. His majesty commanded him to give publicity to the story, and it was then printed, first in French, then in Latin, Spanish, Italian, and German, with the approbation of the Sorbonne, supported by the rescripts of Pope Pius V. and Gregory XIII. his successor. And they made after that a pretty exact abridgment of it, by order of the Bishop of Laon, printed under the t.i.tle of _Le Triomphe du S. Sacrament sur le Diable_.

These are facts which have all the authenticity that can be desired, and such as a man of honor cannot with any good-breeding affect to doubt, since he could not after that consider any facts as certain without being in shameful contradiction with himself.[259]

Footnotes:

[255] Jean de Lorres, sur l'an 1599. Thuan. Hist. l. xii.

[256] Charles IX. died in 1574.

[257] This story is taken from a book ent.i.tled "Examen et Discussion Critique de l'Histoire des Diables de Loudun, &c., par M. de la Menardaye." A Paris, chez de Bure l'Aine, 1749.

[258] Tresor et entiere Histoire de la Victime du Corps de Dieu, presentee au Pape, au Roi, au Chancelier de France, au Premier President. A Paris, 4to. chez Chesnau. 1578.

[259] This account is one of the many in which the theory of possession was made use of to impugn the Protestant faith. The simplicity and credulity of Calmet are very remarkable.--EDITOR.

CHAPTER XXVI.

CONTINUATION OF THE SAME SUBJECT.

There was in Lorraine, about the year 1620, a woman, possessed (by the devil), who made a great noise in the country, but whose case is much less known among foreigners. I mean Mademoiselle Elizabeth de Ranfaing, the story of whose possession was written and printed at Nancy, in 1622, by M. Pichard, a doctor of medicine, and physician in ordinary to their highnesses of Lorraine. Mademoiselle de Ranfaing was a very virtuous person, through whose agency G.o.d established a kind of order of nuns _of the Refuge_, the princ.i.p.al object of which is to withdraw from profligacy the girls or women who have fallen into libertinism. M. Pichard's work was approved by doctors of theology, and authorized by M. de Porcelets, Bishop of Toul, and in an a.s.sembly of learned men whom he sent for to examine the case, and the reality of the possession. It was ardently attacked and loudly denied by a monk of the Minimite order, named Claude Pithoy, who had the temerity to say that he would pray to G.o.d to send the devil into himself, in case the woman whom they were exorcising at Nancy was possessed; and again, that G.o.d was not G.o.d if he did not command the devil to seize his body, if the woman they exorcised at Nancy was really possessed.

M. Pichard refutes him fully; but he remarks that persons who are weak minded, or of a dull and melancholy character, heavy, taciturn, stupid, and who are naturally disposed to frighten and disturb themselves, are apt to fancy that they see the devil, that they speak to him, and even that they are possessed by him; above all, if they are in places where others are possessed, whom they see, and with whom they converse. He adds that, thirteen or fourteen years ago, he remarked at Nancy a great number of this kind, and with the help of G.o.d he cured them. He says the same thing of atrabilarians, and women who suffer from _furor uterine_, who sometimes do such things and utter such cries, that any one would believe they were possessed.

Mademoiselle Ranfaing having become a widow in 1617, was sought in marriage by a physician named Poviot. As she would not listen to his addresses, he first of all gave her philtres to make her love him, which occasioned strange derangements in her health. At last he gave her some magical medicaments (for he was afterwards known to be a magician, and burnt as such by a judicial sentence). The physicians could not relieve her, and were quite at fault with her extraordinary maladies. After having tried all sorts of remedies, they were obliged to have recourse to exorcisms.

Now these are the princ.i.p.al symptoms which made it believed that Mademoiselle Ranfaing was really possessed. They began to exorcise her the 2d September, 1619, in the town of Remiremont, whence she was transferred to Nancy; there she was visited and interrogated by several clever physicians, who, after having minutely examined the symptoms of what happened to her, declared that the casualties they had remarked in her had no relation at all with the ordinary course of known maladies, and could only be the result of diabolical possession.

After which, by order of M. de Porcelets, Bishop of Toul, they nominated for the exorcists M. Viardin, a doctor of divinity, counselor of state of the Duke of Lorraine, a Jesuit and Capuchin.

Almost all the monks in Nancy, the said lord bishop, the Bishop of Tripoli, suffragan of Strasburg, M. de Sancy, formerly amba.s.sador from the most Christian king at Constantinople, and then priest of the _Oratoire_, Charles de Lorraine, Bishop of Verdun; two doctors of the Sorbonne sent on purpose to be present at the exorcisms, often exorcised her in Hebrew, Greek, and Latin, and she always replied pertinently to them, she who could hardly read Latin.

They report the certificate given by M. Nicolas de Harley, very well skilled in the Hebrew tongue, who avowed that Mademoiselle Ranfaing was really possessed, and had answered him from the movement of his lips alone, without his having p.r.o.nounced any words, and had given several proofs of her possession. The Sieur Garnier, a doctor of the Sorbonne, having also given her several commands in Hebrew, she replied pertinently, but in French, saying that the compact was made that he should speak only in the usual tongue. The demon added, "Is it not enough that I show thee that I understand what thou sayest?" The same M. Garnier, speaking to him in Greek, inadvertently put one case for another; the possessed, or rather the devil, said to him, "_Thou hast committed an error._" The doctor said to him in Greek, "Point out my fault;" the devil replied, "_Let it suffice thee that I point out an error; I shall tell thee no more concerning it._" The doctor telling him in Greek to hold his tongue, he answered, "Thou commandest me to hold my tongue, and I will not do so."

M. Midot Ecolatre de Toul said to him in the same language, "Sit down;" he replied, "I will not sit down." M. Midot said to him moreover in Greek, "Sit down on the ground and obey;" but as the demon was going to throw the possessed by force on the ground, he said to him in the same tongue, "Do it gently;" he did so. He said in Greek, "Put out the right foot;" he extended it; he said also in the same language, "Cause her knees to be cold," the woman replied that she felt them very cold.

The Sieur Mince, a doctor of the Sorbonne, holding a cross in his hand, the devil whispered to him in Greek, "Give me the cross," which was heard by some persons who were near him. M. Mince desired to make the devil repeat the same sentence; he answered, "I will not repeat it all in Greek;" but he simply said in French, "Give me," and in Greek, "the cross."

The Reverend Father Albert, Capuchin, having ordered him in Greek to make the sign of the cross seven times with his tongue, in honor of the seven joys of the Virgin, he made the sign of the cross three times with his tongue, and then twice with his nose; but the holy man told him anew to make the sign of the cross seven times with his tongue; he did so; and having been commanded in the same language to kiss the feet of the Lord Bishop of Toul, he prostrated himself and kissed his feet.

The same father having observed that the demon wished to overturn the _Benitier_, or basin of holy water which was there, he ordered him to take the holy water and not spill it, and he obeyed. The Father commanded him to give marks of the possession; he answered, "The possession is sufficiently known;" he added in Greek, "I command thee to carry some holy water to the governor of the town." The demon replied, "It is not customary to exorcise in that tongue." The father answered in Latin, "It is not for thee to impose laws on us; but the church has power to command thee in whatever language she may think proper."

Then the demon took the basin of holy water and carried it to the keeper of the Capuchins, to the Duke Eric of Lorraine, to the Counts of Brionne, Remonville, la Vaux, and other lords.

The physician, M. Pichard, having told him in a sentence, partly Hebrew, and partly Greek, to cure the head and eyes of the possessed woman; hardly had he finished speaking the last words, when the demon replied: "Faith, we are not the cause of it; her brain is naturally moist: that proceeds from her natural const.i.tution;" then M. Pichard said to the a.s.sembly, "Take notice, gentlemen, that he replies to Greek and Hebrew at the same time." "Yes," replied the demon, "you discover the pot of roses, and the secret; I will answer you no more."

There were several questions and replies in foreign languages, which showed that he understood them very well.

M. Viardin having asked him in Latin, "Ubi censebaris quand mane oriebaris?" He replied, "Between the seraphim." They said to him, "Pro signo exhibe n.o.bis patibulum fratris Cephae;" the devil extended his arms in the form of a St. Andrew's cross. They said to him, "Applica carpum carpo;" he did so, placing the wrist of one hand over the other; then, "Admove tarsum tarso et metatarsum metatarso;" he crossed his feet and raised them one upon the other. Then afterwards he said, "Excita in calcaneo qualitatem congregantem heterogenea;" the possessed said she felt her heel cold; after which, "Repraesenta n.o.bis labarum Venetorum;" he made the figure of the cross. Afterwards they said, "Exhibe n.o.bis videntum Deum bene precantem nepotibus ex salvatore Egypti;" he crossed his arms as did Jacob on giving his blessing to the sons of Joseph; and then, "Exhibe crucem conterebrantem stipiti," he represented the cross of St. Peter. The exorcist having by mistake said, "Per eum qui adversus te praeliavit,"

the demon did not give him time to correct himself; he said to him, "O the a.s.s! instead of _praeliatus est_." He was spoken to in Italian and German, and he always answered accordingly.

They said to him one day, "Sume encolpium ejus qui hodie functus est officio illius de quo cecinit Psaltes: pro patribus tuis nati sunt tibi filii;" he went directly and took the cross hanging round the neck and resting on the breast of the Prince Eric de Lorraine, who that same day had filled the office of bishop in giving orders, because the Bishop of Toul was indisposed. He discovered secret thoughts, and heard words that were said in the ear of some persons which he was not possibly near enough to overhear, and declared that he had known the mental prayer that a good priest had made before the holy sacrament.

Here is a trait still more extraordinary. They said to the demon, speaking Latin and Italian in the same sentence: "Adi scholastrum seniorem et osculare ejus pedes, la cui scarpa ha piu di sugaro;" that very moment he went and kissed the foot of the Sieur Juillet, ecolatre of St. George, the Elder of M. Viardin, ecolatre of the Primitiale. M.

Juillet's right foot was shorter than the left, which obliged him to wear a shoe with a cork heel (or raised by a piece of cork, called in Italian _sugaro_).

They proposed to him very difficult questions concerning the Trinity, the Incarnation, the holy sacrament of the altar, the grace of G.o.d, free will, the manner in which angels and demons know the thoughts of men, &c., and he replied with much clearness and precision. She discovered things unknown to everybody, and revealed to certain persons, but secretly and in private, some sins of which they had been guilty.

The demon did not obey the voice only of the exorcists; he obeyed even when they simply moved their lips, or held their hand, or a handkerchief, or a book upon the mouth. A Calvinist having one day mingled secretly in the crowd, the exorcist, who was warned of it, commanded the demon to go and kiss his feet; he went immediately, rus.h.i.+ng through the crowd.

An Englishman having come from curiosity to the exorcist, the devil told him several particulars relating to his country and religion. He was a Puritan; and the Englishman owned that everything he had said was true. The same Englishman said to him in his language, "As a proof of thy possession, tell me the name of my master who formerly taught me embroidery;" he replied, "William." They commanded him to recite the _Ave Maria_; he said to a Huguenot gentleman who was present, "Do you say it, if you know it; for they don't say it amongst your people." M. Pichard relates several unknown and hidden things which the demon revealed, and that he performed several feats which it is not possible for any person, however agile and supple he may be, to achieve by natural strength or power; such as crawling on the ground without making use of hands or feet, appearing to have the hair standing erect like serpents.

After all the details concerning the exorcisms, marks of possession, questions and answers of the possessed, M. Pichard reports the authentic testimony of the theologians, physicians, of the bishops Eric of Lorraine, and Charles of Lorraine, Bishop of Verdun, of several monks of every order, who attest the said possession to be real and veritable; and lastly, a letter from the Rev. Father Cotton, a Jesuit, who certifies the same thing. The said letter bears date the 5th of June, 1621, and is in reply to the one which the Prince Eric of Lorraine had written to him.

I have omitted a great many particulars related in the recital of the exorcisms, and the proofs of the possession of Mademoiselle de Ranfaing. I think I have said enough to convince any persons who are sincere and unprejudiced that her possession is as certain as these things can be. The affair occurred at Nancy, the capital of Lorraine, in the presence of a great number of enlightened persons, two of whom were of the house of Lorraine, both bishops, and well informed; in presence and by the orders of my Lord de Porcelets, Bishop of Toul, a most enlightened man, and of distinguished merit; of two doctors of the Sorbonne, called thither expressly to judge of the reality of the possession; in presence of people of the so-called Reformed religion, and much on their guard against things of this kind. It has been seen how far Father Pithoy carried his temerity against the possession in question; he has been reprimanded by his diocesan and his superiors, who have imposed silence on him.