It was a tedious march and, for Sœur Jeanne at least, perfection had one grave defect: it was as inconspicuous as those nagging little mortifications prescribed by Father Surin. You were raised to the degree of contemplation, you were honored by private communications from on high. But what was there to show for it? Nothing at all. You had to tell them about the graces you had received, and all they did was to shake their heads or shrug their shoulders. And when you behaved as the blessed Mother Teresa must have behaved, they either roared with laughter or flew into a rage and called you a hypocrite. Something more convincing was needed, something spectacular, something obviously supernatural.
Diabolical miracles were no longer in order; for Sœur Jeanne had ceased to be the queen of the demoniacs and was now aspiring to immediate canonization. The first of her divine miracles took place in February, 1635. One day Isacaaron confessed that three anonymous magicians, two from Loudun, one a Parisian, had come into possession of three consecrated wafers, which they intended to burn. Surin immediately ordered Isacaaron to go and fetch the wafers, which were hidden under a mattress in Paris. Isacaaron disappeared and did not return. Balaam was then commanded to go to his assistance, stubbornly refused, but was finally forced, by the help of Surin’s good angel, to obey. The orders were that the wafers should be produced at the after-dinner exorcism on the following day. At the appointed time, Balaam and Isacaaron made their appearance and, after much resistance and many contortions of the Prioress’s body, announced that the wafers were in a niche above the tabernacle. “The demons then caused the Mother Superior’s body, which was very small, to stretch.” At the end of its elongated arm the hand was thrust into the niche and came out with a neatly folded sheet of paper containing three wafers.
To this painfully fishy marvel Surin attached enormous importance. In Sœur Jeanne’s autobiography it is not so much as mentioned. Was she ashamed of the trick she had so successfully played on her trusting director? Or was it that she found the miracle essentially unsatisfactory? True, she had played the principal part in the affair; but the affair was not primarily hers. What she needed was a miracle all her own, and in the autumn of that same year she finally got what she wanted.
Toward the end of October, yielding to the pressure of public opinion within the Order, the Provincial of Aquitaine gave orders that Surin should return to Bordeaux and that his place at Loudun should be taken by another, less eccentric exorcist. The news got out. Leviathan exulted; but Sœur Jeanne, when she came to her senses, was greatly distressed. Something, she felt, would have to be done. She prayed to St. Joseph, and had a strong conviction “that God would help us and that this proud demon would be humiliated.” After this, for three or four days, she was ill in bed; then suddenly felt well enough to ask to be exorcised. “It happened that day (it was the fifth of November) that many persons of quality were present in the church to watch the exorcisms; this was not without a special providence of God.” (Special providences were the rule, where very important personages were concerned. It was always in the presence of the nobility that the devils performed their greatest feats.)
The exorcism began and “Leviathan appeared in an altogether extraordinary manner, boasting that he had triumphed over the minister of the Church.” Surin counterattacked by ordering the demon to adore the Blessed Sacrament. There were the customary howls and convulsions. Then “God in his mercy granted us more than we could have dared to hope.” Leviathan prostrated himself — or, to be more accurate, he prostrated Sœur Jeanne at the feet of the exorcist. He acknowledged that he had plotted against Surin’s honor and begged to be forgiven; then, after one last paroxysm, he left the Prioress’s body — forever. It was a triumph for Surin and a vindication of his method. Impressed, the other exorcists changed their tune, the Provincial gave him another chance. Sœur Jeanne had got what she wanted and, in doing so, had demonstrated that, while she was possessed by devils, the devils were, to some extent at least, possessed by her. They had power to make her behave like a lunatic; but when she chose to use it, she had power to make them behave as though they didn’t exist.
After the departure of Leviathan, a bloody cross appeared on the Prioress’s forehead and remained there, plainly visible, for three full weeks. This was good; but something much better was to follow. Balaam now announced that he was ready to go and promised that, when he took his leave, he would write his name on the Prioress’s left hand, where it should remain until her death. The prospect of being thus branded indelibly with the signature of the spirit of buffoonery did not appeal to Sœur Jeanne. How much better if the demon could be constrained to write the name, say, of St. Joseph! On Surin’s advice, she embarked on a course of nine consecutive communions in honor of the saint. Balaam did all he could to interrupt the novena. But illness and mental obfuscation were without avail; the Prioress struggled on. One morning, just before the hour of mass, Balaam and Behemoth — buffoonery and blasphemy — got into her head and set up such a turmoil and confusion that, though she knew quite well that she was doing wrong, she could not resist a mad impulse to rush headlong to the refectory. There “I breakfasted with such intemperateness that I ate, at this one meal, more than three famished persons could have eaten in a whole day.” Communion was now out of the question. Overcome with grief, Sœur Jeanne appealed to Surin for help. He put on his stole and gave the necessary orders. “The demon re-entered my head and forthwith caused me to vomit with such abundance that it was quite inconceivable.” Balaam now swore that the stomach was completely empty, and Father Surin judged that she might safely take communion. “And thus I went on with my novena to the end.”
On November 29th the spirit of buffoonery finally took his leave. Among the spectators on this occasion were two Englishmen — Walter Montague, son of the first Earl of Manchester and a new-made Catholic with all the convert’s will-to-believe-everything, and his young friend and protégé, Thomas Killigrew, the future playwright. A few days after the event Killigrew wrote a long letter to a friend in England, describing all that he had seen at Loudun. The experience, he says, had been “beyond his expectation.” Going from chapel to chapel in the convent church, he had seen, on the first day of his visit, four or five of the energumens, quietly kneeling in prayer, each with her exorcist kneeling behind her and holding one end of a string, the other end of which was tied round the nun’s neck. Small crosses were fastened to this string, which served as a leash to control, in some small measure, the frenzies of the devils. For the moment, however, all was peace and quiet, and “I saw nothing but kneeling.” In the course of the next half hour, two of the nuns became unruly. One of them flew at a friar’s throat; the other stuck out her tongue, threw her arms about the neck of her exorcist and tried to kiss him. All the while, through the gratings separating the church from the convent, came a sound of howling. After that the young man was called by Walter Montague to witness a display of diabolic thought-reading. The devils succeeded with the convert, but were not so successful with Killigrew. In the intervals of this performance they offered prayers for Calvin and heaped curses on the Church of Rome. When one of the fiends departed, the tourists asked where he had gone. The nun’s reply was so unequivocal that the Editor of the European Magazine could not bring himself to print it.
Next came the exorcism of pretty little Sister Agnes. Killigrew’s account of this has already been given in an earlier chapter. The spectacle of this delicious creature being held down by a pair of sturdy peasants, while her friar triumphantly set his foot first on her breast, then on the white throat, filled our young cavalier with horror and disgust.
Next day it all began again; but this time the performance ended in a more interesting, a less revolting manner. “Prayers being ended,” writes Killigrew, “she (the Prioress) turned herself to the friar [Surin], who cast a string of crosses about her neck, and there tied it with three knots. She kneeled still, and ceased not to pray till the strings were fastened; but then she stood up and quitted her beads; and af
ter a reverence made to the altar, she went to a seat like a couch with one end, made purposely for the exorcism, whereof there are diverse in the chapel.” [It would be interesting to know if any of these ancestors of the psychoanalyst’s sofa are still extant.] “The head of this seat stood to the altar; she went to it with so much humility that you would have thought that this patience would merit enough, without the prayers of the priests, to chase out the devil. When she came to it, she lay down and helped the priest to bind her to it with two ropes, one about her waist, another about her thighs and legs. When she was bound, and saw the priest with the box wherein the sacrament was included, she sighed and trembled with a sense of the tortures she was to suffer. Nor is this a particular humility and patience that she showed; for they are all so, and in the same instances. When this exorcism was performed, another of the possessed called another of the Fathers unto her, and set her seat herself, and then lay down upon it, and tied herself upon it as the other did. ’Tis strange to see how modestly they go to the altar, when they are themselves, and how they walk in the nunneries. Their modest looks and faces express what they are (maids vowed to religion). This nun, upon the beginning of the exorcism, lay as if she had slept. . . .” Surin now set to work on the Prioress. In a few minutes Balaam made his appearance. There were writhings and convulsions, abominable blasphemies, frightful grimaces. Sœur Jeanne’s belly suddenly swelled, until it looked like that of a woman far gone in pregnancy; then the breasts puffed themselves up to the size of the belly. The exorcist applied relics to each part as it was affected, and the swellings subsided. Killigrew now stepped forward and touched her hand — it was cool; felt her pulse — it was calm and slow. The Prioress pushed him aside and began to claw at her coif. A moment later the bald, close-shaven head was bare. She rolled up her eyes, she stuck out her tongue. It was prodigiously swollen, black in color and had the pimply texture of morocco leather. Surin now untied her, ordering Balaam to adore the Sacrament. Sœur Jeanne slid backward off the seat and landed on the floor. For a long time Balaam stubbornly resisted; but at last he was bullied into performing the act of worship demanded of him. “Then,” writes Killigrew, “as she lay on her back, she bent her waist like a tumbler and went so, shoving herself with her heels, on her bare shaven head, all about the chapel after the friar. And many other strange, unnatural postures, beyond anything that ever I saw, or could believe possible for any man or woman to do. Nor was this a sudden motion, and away; but a continuous thing, which she did for above an hour together; and yet not out of breath nor hot with all the motions she used.” All this time the tongue hung out, “swollen to an incredible bigness, and never within her mouth from the first falling into her fit; I never saw her for a moment contract it. Then I heard her, after she had given a start and a shriek that you would have thought had torn her to pieces, speak one word and that was, ‘Joseph.’ At which all the priests started up and cried, ‘That is the sign, look for the mark!’ On which one, seeing her hold out her arm, looked for it. Mr. Montague and myself did the same very earnestly; and on her hand I saw a color rise, a little ruddy, and run for the length of an inch along her vein, and in that a great many red specks, which made a distinct word; and it was the same she spake, ‘Joseph.’ This mark the Jesuit said the devil promised, when he went out, he would make.” Minutes of the proceedings were drawn up and signed by the officiating exorcists. Montague then added a postscript in English, to which he and Killigrew put their names. And so, the letter gaily concludes, “I hope you will believe it, or at leastways say there are more liars than myself, and greater, though there be none more
your humble servant than
Thomas Killigrew.”
To the name of St. Joseph were added, in due course, those of Jesus, of Mary and of François de Sales. Bright red at their first appearance, these names tended to fade after a week or two, but were then renewed by Sister Jane’s good angel. The process was repeated at irregular intervals from the winter of 1635 to St. John’s Day, 1662. After that date the names disappeared completely, “for no known reason,” writes Surin, “except that, to be rid of the continual importunity of those whose desire to see them distracted her from Our Lord, the Mother Superior had insistently prayed to be released from this affliction.”
Surin, together with some of his colleagues and a majority of the general public, believed that this novel form of stigmatization was an extraordinary grace from God. Among his educated contemporaries there was a general skepticism. These people had not believed in the reality of the possession, and they did not now believe in the divine origin of the names. Some, like John Maitland, were of the opinion that they had been etched into the skin with an acid; others that they might have been traced on the surface with colored starch. Many remarked on the fact that, instead of being distributed on both hands, all the names were crowded onto the left — where it would be easier for a right-handed person to write them.
In their edition of Sœur Jeanne’s autobiography Drs. Gabriel Legué and Gilles de la Tourette, both of them pupils of Charcot, incline to the belief that the writing on the hand was produced by autosuggestion, and support this view by citing several modern examples of hysterical stigmatization. It should be added that in most cases of hysteria the skin becomes peculiarly sensitive. A fingernail lightly drawn over its surface raises a red welt that may last for several hours.
Autosuggestion, deliberate fraud or a mixture of both — we are at liberty to take our choice of explanations. For myself, I incline to the third hypothesis. The stigmata were probably spontaneous enough to seem to Jeanne herself genuinely miraculous. And if they were genuinely miraculous, there could be no harm in improving on the phenomenon so as to make it more edifying to the public and more creditable to herself. Her sacred names were like Sir Walter Scott’s novels — founded on fact, but considerably beholden to imagination and art.
Sœur Jeanne had now had her own, her private miracle. And it was not merely private, it was chronic. Renewed by her good angel, the sacred names were ever present, and could be shown at any time to distinguished visitors or the crowds of common sightseers. She was now a walking relic.
Isacaaron took flight on January 7, 1636. Only Behemoth remained; but this demon of blasphemy was tougher than all the rest put together. Exorcisms, penances, mental prayer — nothing availed. Religion had been forced upon an unwilling and undisciplined mind, and the inductive reaction of that mind had been an irreligion so violent and so shocking that the normal personality had felt obliged to dissociate itself from this negation of everything it reverenced. The negation became a Someone-Else, an evil spirit leading an autonomous existence in the mind, causing confusion within and scandal without. Surin wrestled with Behemoth for ten more months; then, in October, broke down completely. The Provincial recalled him to Bordeaux, and another Jesuit took over the direction of the Prioress.
Father Ressès was a great believer in what may be called “straight” exorcism. He was persuaded, says Sœur Jeanne, that those who watched the exorcisms were greatly benefited by the sight of demons adoring the Sacrament. Surin had tried to “overthrow the rider by attacking the horse.” Ressès attacked the rider directly and in public — and attacked him regardless of the horse’s feelings and without any attempt to modify its behavior.
“One day,” writes the Prioress, “a celebrated company being assembled, the good Father planned to perform some exorcisms for their spiritual good.” The Prioress told her director that she was feeling ill and that the exorcisms would do her harm. “But the good Father, who was most anxious to perform the exorcisms, told me to take courage and trust in God; after which he began the exorcism.” Sœur Jeanne was put through all her tricks, with the result that she took to her bed with a high fever and a pain in her side. Dr. Fanton, a Huguenot, but the best physician in the town, was called in. She was bled three times and given medicine. It was so effective that there was “an evacuation and flux of blood lasting seven or eight days.” She felt better; then
, after a few more days, fell ill again. “Father Ressès thought fit to recommence the exorcisms; after which I was troubled by violent nausea and vomiting.” This was followed by fever, pain in the side and spitting of blood. Fanton was recalled, pronounced that she had pleurisy, bled her seven times in as many days and administered four clysters. After which he informed her that her malady was mortal. That night Sœur Jeanne heard an inward voice. It told her that she would not die, but that God would bring her into the last extremity of danger in order, the more gloriously, to manifest His power by healing her when she was at the very doors of death. For two days she seemed to grow steadily worse and weaker, so much so that, on the seventh of February, Extreme Unction was administered. The doctor was then sent for, and while she was awaiting his arrival Sœur Jeanne uttered the following prayer: “Lord, I have always thought that You wished to display some extraordinary mark of your power in healing me of this sickness; if this be the case, reduce me to such a state that, when he sees me, the doctor will judge that I am past help.” Dr. Fanton came and pronounced that she had only one or two hours to live. Hurrying home he penned a report to Laubardemont, who was then in Paris. The pulse, he wrote, was convulsive, the stomach distended; the state of weakness was such that no remedies, not even a clyster, could have any effect. However, she was being given a small suppository in the hope that it might relieve an “oppression, so great that it cannot be described.” Not that this palliative would make any real difference; for the patient was in extremis. At half past six Sœur Jeanne fell into a lethargy and had a vision of her good angel in the form of a wonderfully beautiful youth of eighteen, with long fair curls. The angel, we are told by Surin, was the living image of the Duc de Beaufort, son of César de Vendôme, and grandson of Henri IV and Gabrielle d’Estrées. This prince had recently been in Loudun to see the devils, and his shoulder-length bob of golden hair had made a profound impression on the Prioress. After the angel came St. Joseph, who laid his hand on Sœur Jeanne’s right side, at the spot where she felt the greatest pain, and anointed her with some kind of oil. “After which I came to my senses and found myself completely cured.”
Complete Works of Aldous Huxley Page 535
