Such are the official and time-hallowed criteria of diabolic possession. For us, these ESP and PK phenomena prove only that the old notion of a completely watertight soul is untenable. Below and beyond the conscious self lie vast ranges of subconscious activity, some worse than the ego and some better. Some stupider and some, in certain respects, far more intelligent. At its fringes this subconscious self overlaps and merges with not-self, with the psychic medium in which all selves bathe and through which they can directly communicate with one another and with cosmic Mind. And somewhere on these subconscious levels individual minds make contact with energy, and make contact with it not merely in their own body, but also (if the anecdotic and statistical evidence may be trusted) outside their own body. The older psychology, as we have seen, was compelled by its own dogmatic definitions to ignore subconscious mental activity; in order to account for the observed facts, it had to postulate the devil.
For the moment, let us place ourselves in the intellectual position of the exorcists and their contemporaries. Accepting as valid the Church’s criteria of possession, let us examine the evidence on which the nuns were pronounced to be demoniacs and the parson, a sorcerer. We will begin with the test which, because it was the easiest of application, was in practice the most frequently applied — the test of language.
For all the Christians of an earlier day, “speaking with tongues” was an extraordinary grace, a gratuitous gift of the Holy Spirit. But it was also (such is the strangely equivocal nature of the universe) a sure symptom of possession by devils. In the great majority of cases, glossolalia is not a clear and unmistakable speaking of some hitherto unknown tongue. It is a more or less articulate, more or less systematic gibberish, exhibiting certain resemblances to some form of traditional speech and consequently interpretable, by listeners of good will, as a rather obscure utterance in some language with which they happen to be familiar. In the cases where persons in a state of trance have shown an unequivocal knowledge of some language of which they were consciously ignorant, investigation has generally revealed the fact that they had spoken the language during childhood and subsequently forgotten it, or that they had heard it spoken and, without understanding the meaning of the words had unconsciously familiarized themselves with their sound. For the rest there is, in the words of F. W. H. Myers, “little evidence of the acquisition — telepathy apart — of any actual mass of fresh knowledge, such as a new language, or a stage of mathematical knowledge unreached before.” In the light of what we know, through systematic psychical research, of trance mediumship and automatic writing, it seems questionable whether any alleged demoniac ever passed the test of language in a completely unambiguous and decided manner. What is certain is that the recorded cases of complete failure are very numerous, while the recorded successes are mostly partial and rather unconvincing. Some of the ecclesiastical investigators of possession applied the language test in very ingenious and effective ways. In 1598, for example, Marthe Brossier made a great name for herself by exhibiting the symptoms of possession. One of these symptoms — a thoroughly traditional and orthodox symptom — consisted in going into convulsions every time a prayer or an exorcism was read over her. (Devils hate God and the Church; consequently they tend to fly into a rage every time they hear the hallowed words of the Bible or the prayer book.) To test Marthe’s paranormal knowledge of Latin, the Bishop of Orléans opened his Petronius and solemnly intoned the somewhat unedifying story of the Matron of Ephesus. The effect was magical. Before the first sonorous sentence had been completed, Marthe was rolling on the floor, cursing the Bishop for what he was making her suffer by his reading of the Sacred Word. It is worth remarking that, far from putting an end to Marthe’s career as a demoniac, this incident actually helped her to go forward to fresh triumphs. Fleeing from the Bishop, she put herself under the protection of the Capuchins, who proclaimed that she had been unjustly persecuted and made use of her to draw enormous crowds to their exorcisms.
The Petronius test was never, so far as I know, applied to the Ursulines of Loudun. The nearest approach to such a test was made by a visiting nobleman who handed the exorcist a box in which, so he whispered, there were some exceedingly holy relics. The box was applied to the head of one of the nuns, who immediately exhibited all the symptoms of intense pain and threw a fit. Much delighted, the good friar returned the box to its owner, who thereupon opened it and revealed that, except for a few cinders, it was completely empty. “Ah, my lord,” cried the exorcist, “what sort of a trick have you played upon us.” “Reverend Father,” answered the nobleman, “what sort of a trick have you been playing upon us?”
At Loudun, simple language tests were frequently tried, but always without success. Here is the account of an incident which de Nion, who was a firm believer in the reality of the nuns’ possession, regarded as convincingly miraculous. Speaking in Greek, the Bishop of Nîmes orders Sister Claire to bring him her beads and say an Ave Maria. Sister Claire responds by bringing first a pin and then some aniseed. Being urged to obey, she says, “I see you want something else,” and finally brings the beads and offers to say an Ave.
In most cases the miracle was even less astounding. All the nuns who knew no Latin were possessed by devils who also knew no Latin. To account for this strange fact, one of the Franciscan exorcists explained in a sermon that there are uneducated devils as well as educated ones. The only educated devils at Loudun were those who had invaded the Prioress. But even Jeanne’s devils were not conspicuously learned. Here is part of the procès-verbal of the exorcism performed before M. de Cerisay on November 24, 1632. “M. Barré holds up the Host and asks the devil, ‘Quem adoras?’ Answer: ‘Jesus Christus.’ Whereupon M. Daniel Drouyn, Assessor of the Provost’s Office, said in a rather loud voice, ‘This devil is not congruous.’ The exorcist then changed his question to, ‘Quis est iste quem adoras?’ She answered, ‘Jesu Christe.’ Upon which several persons remarked, ‘What bad Latin!’ But the exorcist retorted that she had said, ‘Adoro te, Jesu Christe.’ Afterward a little nun came in, roaring with laughter and repeating, ‘Grandier, Grandier!’ Then the lay sister, Caire, entered the room neighing like a horse.”
Poor Jeanne! She had never learnt enough Latin to understand all this nonsense about nominatives and accusatives and vocatives. Jesus Christus, Jesu Christe — she had given them everything she could remember; and still they said it was bad Latin!
M. de Cerisay, meanwhile, had declared that he would willingly believe in the possibility of possession, “if the said Superior would answer categorically two or three of his interrogations.” But when the questions were asked, there was no reply. Completely floored, Sœur Jeanne had to take refuge in a convulsion and a little howling.
On the day following this very unconvincing demonstration, Barré went to de Cerisay and protested that his actions were pure, and without passion or evil intentions. “Placing the ciborium on his head, he prayed that it might confound him, if he had made use of any malpractices, suggestions or persuasions in regard to the nuns in all this affair. When he had finished the Prior of the Carmelites stepped forward and made similar protestations and imprecations; he also held the holy ciborium on his head and prayed that the maledictions of Dathan and Abiram might fall upon him, if he had sinned or been at fault in this affair.” Barré and the Prior were probably fanatical enough to be sincerely blind to the nature of their actions, and it was, no doubt, with a clear conscience that they swore these enormous oaths. Canon Mignon, we note, thought it wiser to put nothing on his head and to call down no thunderbolts.
Among the distinguished British tourists, who visited Loudun during the years of the possession, was young John Maitland, afterward Duke of Lauderdale. Maitland’s father had told him of a Scottish peasant woman, through whose mouth a demon had corrected the bad Latin of a Presbyterian minister, and the young man had consequently grown up with an a priori belief in possession. In the hope of confirming this belief by direct observation of demoniacs, Maitland unde
rtook two continental journeys, one to Antwerp, the other to Loudun. In both cases, alas, he was disappointed. At Antwerp, “I saw only some great Holland wenches hear exorcism patiently and belch most abominably.” At Loudun, matters were a little livelier, but no more evidential. “When I had seen exorcising enough of three or four of them in the chapel, and could hear nothing but wanton wenches singing bawdy songs in French, I began to suspect a fourbe.” He complained to a Jesuit, who commended his “holy curiosity” in coming to Loudun, and told him to go that evening to the parish church, where he would be amply satisfied. “In the parish church I saw a great many people gazing and a wench pretty well taught to play tricks, yet nothing so much as I have seen twenty tumblers or rope dancers do. Back I came to the nuns’ chapel, where I saw the Jesuits still hard at work, at several altars, and one poor Capuchin, who was an object of pity, for he was possessed by a melancholy fancy that devils were running about his head, and was constantly applying relics. I saw the Mother Superior exorcised, and saw the hand, on which they would have made me believe the names Jesus, Maria, Joseph, were written by miracle, (but it was apparent to me that it was done with aquafortis); then my patience was quite spent, and I went to a Jesuit and told him my mind fully. He still maintained a real possession, and I desired, for a trial, to speak a strange language. He asked, ‘What language?’ I told him, ‘I would not tell; but neither he nor all these devils should understand me.’ [Presumably it was the Gaelic of his native Scotland that Maitland had in mind.] He asked me if I would be converted upon the trial (for he had discovered I was no papist). I told him, ‘That was not the question, nor could all the devils in hell pervert me; but the question was, if that was a real possession, and if any could understand me, I would confess it under my hand.’ His answer was, ‘These devils have not traveled,’ and this I replied to with loud laughter.”
According to the Franciscan, these devils were uneducated; according to the Jesuit, they had never traveled. Such explanations of their inability to understand foreign languages seemed a little lame, and for the benefit of those who were unwilling to accept them, the nuns and their exorcists added a couple of new and, so they hoped, more cogent explanations. If the devils could not speak Greek or Hebrew, it was because the pact they had made with Grandier included a special clause to the effect that in no circumstances would they speak Greek or Hebrew. And if that was not enough, then there was the final, the clinching explanation, that it was not God’s will that these particular devils should speak with tongues. Deus non vult — or as Sister Jane was apt to say, in her pidgin Latin, Deus non volo. On the conscious level, the blunder was doubtless attributable to mere ignorance. But in an obscure way our ignorances are often voluntary. On the subliminal level, that Deus non volo, that “I, God, do not wish,” may very well have expressed the sentiments of Jeanne’s profounder ego.
The tests for clairvoyance seem to have been as uniformly unsuccessful as the language tests. De Cerisay, for example, arranged with Grandier that the latter should spend the day at the house of one of his colleagues; then went to the convent and, in the course of the exorcism, asked the Superior to say where, at that moment, the parson was. Without hesitation, Sœur Jeanne answered that he was in the great hall of the castle with M. d’Armagnac.
On another occasion one of Jeanne’s devils affirmed that he had had to take a brief trip to Paris in order to escort the soul of a newly departed procureur du Parlement, called M. Proust, to the infernal regions. Inquiry revealed that there had never been a procureur called Proust and that no procureur had died on the day specified.
During Grandier’s trial another of the Prioress’s devils swore on the sacraments that Grandier’s books of magic were stored in the house of Madeleine de Brou. The house was searched. There were no books of magic — but at least Madeleine had been well frightened, humiliated and insulted, which was all that really interested the Mother Superior.
In his accounts of the possession Surin admits that the nuns often failed to pass the ESP tests devised by examining magistrates, or arranged for the edification and amusement of distinguished tourists. In consequence of these failures many members of his own order refused to believe that the nuns were suffering from anything more supernatural than melancholy and furor uterinus. Surin points out that these skeptics among his colleagues had never visited Loudun for more than a few days at a time. But like the spirit of God, the spirit of evil bloweth where and when it listeth. To be certain of seeing it blow, one had to be on the spot, day and night, for months at a stretch. Speaking as one of the resident exorcists, Surin affirms that Sœur Jeanne repeatedly read his thoughts before he uttered them. That a highly sensitive hysteric, such as Sœur Jeanne, could have lived nearly three years in the closest intimacy with a highly sensitive spiritual director, such as Father Surin, and not have developed some degree of telepathic rapport with him would be indeed surprising. Dr. Ehrenwald and others have pointed out that this kind of rapport between doctor and patient is sometimes established in the course of psychoanalytic treatment. The relationship between demoniac and exorcist is probably even more intimate than that between psychiatrist and neurotic. And in this particular case, let us remember, the exorcist was obsessed by the same devils as had invaded his penitent.
Surin, then, was fully convinced that the Prioress could, on occasion, successfully read the thoughts of those around her. But by dogmatic definition anyone who could read another’s thoughts was possessed by a devil — or alternatively was the recipient of an extraordinary grace. The notion that ESP might be a natural faculty, latent in all minds and manifest in a few, never seems, for a single instant, to have entered his head, or, for that matter, the head of any of his contemporaries or predecessors. Either the phenomena of telepathy and clairvoyance did not exist, or they were the work of spirits, whom one might presume, unless the thought-reader were manifestly a saint, to be devils. Surin deviated from strict orthodoxy in only one point: he believed that devils could read minds directly, whereas the most authoritative theologians were of the opinion that they could do so only indirectly, by inference from the bodily changes accompanying thought.
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 center 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 center 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 harbored 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 forebrain; 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 humors, 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 behavior.
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.
Complete Works of Aldous Huxley Page 527
