By us has it been asked: “What age she then was?” By her who speaks has it been answered: “Fifteen years, or thereabout.”
By us has it been said: “Then you acknowledge yourself to be twenty-seven years of age?” By her who speaks has it been replied: “Yes.”
By us has it been said to her: “That she was then the Moorish child found in the niche of Madame the Virgin, baptized by the archbishop, held at the font by the late Lord of Roche-Corbon and the Lady of Azy, his wife, afterwards by them placed in religion at the convent of Mount Carmel, where by her had been made vows of chastity, poverty, silence, and the love of God, under the divine assistance of St. Claire?” By her who speaks has it been said: “That is true.”
By us has it been asked her: “If, then, she allowed to be true the declarations of the very noble and illustrious lady the abbess of Mount Carmel, also the statement of Jacquette, called Vieux-Oing, being kitchen scullion?” By the accused has it been answered: “These words are true in a great measure.”
Then by us has it been said to her: “Then you are a Christian?” And by her who speaks has been answered: “Yes, my father.”
Then by us has she been requested to make the sign of the cross, and to take holy water from a brush placed by Master Tournebouche in her hand; the which having done, and by us having been witnessed, it has been admitted as an indisputable fact, that Zulma, the Moorish woman, called in our country Blanche Bruyn, a nun of the convent under the invocation of Mount Carmel, there named Sister Claire, and suspected to be the false appearance of a woman under which is concealed a demon, has in our presence made act of religion and thus recognized the justice of the ecclesiastical tribunal.
Then by us have these words been said to her: “My daughter, you are vehemently suspected to have had recourse to the devil from the manner in which you left the convent, which was supernatural in every way.” By her who speaks has it been stated, that she at that time gained naturally the fields by the street door after vespers, enveloped in the robes of Jehan de Marsilis, visitor of the convent, who had hidden her, the person speaking, in a little hovel belonging to him, situated in the Cupidon Lane, near a tower in the town. That there this said priest had to her then speaking, at great length, and most thoroughly taught the delights of love, of which she then speaking was before in all points ignorant, for which delights she had a great taste, finding them of good use. That the Sire d’Amboise having perceived her then speaking at the window of this retreat, had been smitten with a great love for her. Then she loving him more heartily than the monk, has fled from the hovel where she was detained for profit of his pleasure by Don Marsilis. And then she has gone in great haste to Amboise, the castle of the said lord, where she had had a thousand pastimes, hunting, and dancing, and beautiful dresses fit for a queen. One day the Sire de la Roche-Pozay having been invited by the Sire d’Amboise to come and feast and enjoy himself, the Baron d’Amboise had allowed him to see her then speaking, as she came out naked from her bath. That at this sight the said Sire de la Roche-Pozay having fallen violently in love with her, had on the morrow discomfited in single combat the Sire d’Amboise, and by great violence had, in spite of her tears, taken her to the Holy Land, where she who was speaking had led the life of a woman well beloved, and been held in great respect on account of her great beauty. That after numerous adventures, she who was speaking returned into this country in spite of her apprehensions of misfortune, because such was the will of her lord and master, the Baron de Bueil, who was dying of grief in Asiatic lands, and desired to return to his patrimonial manor. Now he had promised her who was speaking to preserve her from all peril. Now she who was speaking had faith and belief in him, the more so as she loved him very much; but on his arrival in this country the Sire de Bueil was seized with an illness, and died deplorably, without taking any remedies, in spite of the fervent requests which she who was speaking had addressed to him, but without success, because he hated physicians, master surgeons, and apothecaries; and that this was the whole truth.
Then by us has it been said to the accused that she then held to be true the statements of the good Sire Harduin and of the innkeeper Tortebras. By her who speaks has it been replied, that she recognized as evidence the greater part, and also as malicious, calumnious, and imbecile certain portions.
Then by us has the accused been required to declare if she had had pleasure and carnal commerce with all the men, nobles, citizens, and others as set forth in the plaints and declarations of the inhabitants. To which by her who speaks has it been answered with great effrontery: “Pleasure, yes! Commerce, I do not know.”
By us has it been said to her, that all had died by her acts. By her who speaks has it been said that their deaths could not be the result of her acts, because she had always refused herself to them, and the more she fled from them the more they came and embraced her with infinite passion, and that when she who was speaking was taken by them she gave herself up to them with all her strength, by the grace of God, because she had in that more joy than in any other thing; and has stated, she who speaks, that she avows her secret sentiments solely because she has been requested by us to state the whole truth, and that she the speaker stood in great fear of the torments of the torturers.
Then by us has she been requested to answer, under pain of torture, in what state of mind she was when a young nobleman died in consequence of his commerce with her. Then by her speaking has it been replied, that she remained quite melancholy and wished to destroy herself; and prayed God, the Virgin, and the saints to receive her in Paradise, because never had she met with any but lovely and good hearts in which was no guile, and beholding them die she fell into great sadness, fancying herself to be an evil creature or subject to an evil fate, which she communicated like the plague.
Then by us has she been requested to state where she paid her orisons.
By her speaking has it been said that she prayed in her oratory on her knees before God, who according to the evangelist, sees and hears all things and resides in all places.
Then by us has it been demanded why she never frequented the churches, the offices, nor the feasts. To this by her speaking has it been answered, that those who came to love her had elected the feast days for that purpose, and that she speaking did all things to their liking.
By us has it been demonstrated that, by so doing, she was submissive to man rather than to the commandments of God.
Then by her speaking has it been stated, that for those who loved her well she speaking would have thrown herself into a flaming pile, never having followed in her love any course but that of nature, and that for the weight of the world in gold she would not have lent her body or her love to a king, who did not love her with his heart, feet, head, hair, forehead, and all over. In short and moreover the speaker had never made an act of harlotry in selling one single grain of love to a man whom she had not chosen to be hers, and that he who had held her in his arms one hour or kissed her on the mouth a little, possessed her for the rest of her days.
Then by us has she been requested to state whence proceeded the jewels, gold plate, silver, precious stones, regal furniture, carpets, et cetera, worth 200,000 doubloons, according to the inventory found in her residence and placed in the custody of the treasurer of the chapter. By the speaker answer has been made, that in us she placed all her hopes, even as much as in God, but that she dare not reply to this, because it involved the sweetest things of love upon which she had always lived. And interpellated anew, the speaker has said that if we the judge knew with what fervour she held him she loved, with what obedience she followed him in good or evil ways, with what study she submitted to him, with what happiness she listened to his desires, and inhaled the sacred words with which his mouth gratified her, in what adoration she held his person, even we, an old judge, would believe with her well-beloved, that no sum could pay for this great affection which all the men ran after. And the speaker has declared never from any man loved by her, to have solicited any
present or gift, and that she rested perfectly contented to live in their hearts, that she would there curl herself up with indestructible and ineffable pleasure, finding herself richer with this heart than with anything, and thinking of no other thing than to give them more pleasure and happiness than she received from them. But in spite of the iterated refusals of the speaker her lovers persisted in graciously rewarding her. At times one came to her with a necklace of pearls, saying, “This is to show my darling that the satin of her skin did not falsely appear to me whiter than pearls;” and would put it on the speaker’s neck, kissing her lovingly. The speaker would be angry at these follies, but could not refuse to keep a jewel that gave them pleasure to see it there where they placed it. Each one had a different fancy. At times another liked to tear the precious garments which the speaker wore to gratify him; and another to deck out the speaker with sapphires on her arms, on her legs, on her neck, and in her hair; another to seat her on the carpet, robed in silk or black velvet, and to remain for days together in ecstasy at the perfections of the speaker to whom the things desired by her lovers gave infinite pleasure, because these things rendered them quite happy. And the speaker has said, that as we love nothing so much as our pleasure, and wish that everything should shine in beauty and harmonize, outside as well as inside the heart, so they all wished to see the place inhabited by the speaker adorned with the handsomest objects, and from this idea all her lovers were pleased as much as she was in spreading thereabout gold, silks, and flowers. Now seeing that these lovely things spoil nothing, the speaker had no force or commandment by which to prevent a knight, or even a rich citizen beloved by her, having his will, and thus found herself constrained to receive rare perfumes and other satisfactions with which the speaker was loaded, and that such was the source of the gold, plate, carpets, and jewels seized at her house by the officers of justice. This terminates the first interrogation made to the said Sister Claire, suspected to be a demon, because we the judge and Guillaume Tournebouche are greatly fatigued with having the voice of the aforesaid in our ears, and find our understanding in every way muddled.
By us the judge has the second interrogatory been appointed, three days from to-day, in order that the proofs of the possession and presence of the demon in the body of the aforesaid may be sought, and the accused, according to the order of the judge, has been taken back to the gaol under the conduct of Master Guillaume Tournebouche.
† In nomine Patris, et Filii, et Spiritus Sancti. Amen.
On the thirteenth day following of the said month of February before us, Hiérome Cornille, et cetera, has been produced the Sister Claire above-mentioned, in order to be interrogated upon the facts and deeds to her imputed, and of them to be convicted.
By us, the judge, has it been said to the accused that, looking at the divers responses by her given to the preceding interrogatories, it was certain that it never had been in the power of a simple woman, even if she were authorized, if such licence were allowed to lead the life of a loose woman, to give pleasure to all, to cause so many deaths, and to accomplish sorceries so perfect, without the assistance of a special demon lodged in her body, and to whom her soul had been sold by an especial compact. That it had been clearly demonstrated that under her outward appearance lies and moves a demon, the author of these evils, and that she was now called upon to declare at what age she had received the demon, to avow the agreement existing between herself and him, and to tell the truth concerning their common evil doings. By the speaker was it replied that she would answer us, man, as to God, who should be judge of all of us. Then has the speaker pretended never to have seen the demon, neither to have spoken with him, nor in any way to desire to see him; never to have led the life of a courtesan, because she, the speaker, had never practised the various delights that love invents, other than those furnished by the pleasure which the Sovereign Creator has put in the thing, and to have always been incited more from the desire of being sweet and good to the dear lord loved by her, than by an incessantly raging desire. But if such had been her inclination, the speaker begged us to bear in mind that she was a poor African girl, in whom God had placed very hot blood, and in her brain so easy an understanding of the delights of love, that if a man only looked at her she felt greatly moved in her heart. That if from desire of acquaintance an amorous gentleman touched the speaker on any portion of the body, there passing his hand, she was, in spite of everything, under his power, because her heart failed her instantly. By this touch, the apprehension and remembrance of all the sweet joys of love woke again in her breast, and there caused an intense heat, which mounted up, flamed in her veins, and made her love and joy from head to foot. And since the day when Don Marsilis had first awakened the understanding of the speaker concerning these things, she had never had any other thought, and thenceforth recognised love to be a thing so perfectly concordant with her nature, that it had since been proved to the speaker that in default of love and natural relief she would have died, withered at the said convent. As evidence of which, the speaker affirms as a certainty, that after her flight from the said convent she had not passed a single day or one particle of time in melancholy and sadness, but always was she joyous, and thus followed the sacred will of God, which she believed to have been diverted during the time lost by her in the convent.
To this was it objected by us, Hiérome Cornille, to the said demon, that in this response she had openly blasphemed against God, because we had all been made to his greater glory, and placed in the world to honour and to serve Him, to have before our eyes His blessed commandments, and to live in sanctity, in order to gain eternal life, and not to be always in bed, doing that which even the beasts only do at a certain time. Then by the said sister has answer been made, that she honoured God greatly, that in all countries she had taken care of the poor and suffering, giving them both money and raiment, and that at the last judgment-day she hoped to have around her a goodly company of holy works pleasant to God, which would intercede for her. That but for her humility, a fear of being reproached and of displeasing the gentlemen of the chapter, she would with joy have spent her wealth in finishing the cathedral of St. Maurice, and there have established foundations for the welfare of her soul—would have spared therein neither her pleasure nor her person, and that with this idea she would have taken double pleasure in her nights, because each one of her amours would have added a stone to the building of this basilic. Also the more for this purpose, and for the eternal welfare of the speaker, would they have right heartily given their wealth.
Then by us has it been said to this demon that she could not justify the fact of her sterility, because in spite of so much commerce no child has been born of her, the which proved the presence of a demon in her. Moreover, Astaroth alone, or an apostle, could speak all languages, and she spoke after the manner of all countries, the which proved the presence of the devil in her. Thereupon the speaker has asked: “In what consisted the said diversity of language?”—that of Greek she knew nothing save Kyrie eleison, of which she made great use; of Latin, nothing, save Amen, which she said to God, wishing therewith to obtain her liberty. That for the rest the speaker had felt great sorrow, being without children, and if the good wives had them, she believed it was because they took so little pleasure in the business, and she, the speaker, a little too much. But that such was doubtless the will of God, who thought that from too great happiness, the world would be in danger of perishing. Taking this into consideration, and a thousand other reasons, which sufficiently establish the presence of a devil in the body of the sister, because the peculiar property of Lucifer is to always find heretical arguments having the semblance of truth, we have ordered that in our presence the torture be applied to the said accused, and that she be well tormented, in order to reduce the said demon by suffering to submit to the authority of the Church, and have requested to render us assistance one François de Hangest, master surgeon and doctor to the chapter, charging him by a codicil hereunder written to investigate the qual
ities of the feminine nature (virtutes vulvae) of the above-mentioned woman, to enlighten our religion upon the methods employed by this demon to lay hold of souls in that way, and to see if any artifice was there apparent.
Then the said Moorish woman has wept bitterly, tortured in advance, and, in spite of her irons, has knelt down imploring with cries and clamour the revocation of this order, objecting that her limbs were in such a feeble state, and her bones so tender, that they would break like a glass; and finally, has offered to purchase her freedom from this by the gift of all her goods to the chapter, and to quit incontinently the country.
Upon this, by us has she been required to voluntarily declare herself to be, and to have always been, a demon of the nature of a Succubus, which is a female devil whose business it is to corrupt Christians by the blandishments and flagitious delights of love. To this the speaker has replied that the affirmation would be an abominable falsehood, seeing that she had always felt herself to be a most natural woman.
Then her irons being struck off by the torturer, the aforesaid has removed her dress, and has maliciously and with evil design bewildered and attacked our understandings with the sight of her body, the which, for a fact, exercises upon a man supernatural coercion.
Master Guillaume Tournebouche has, by reason of nature, quitted the pen at this period, and retired, objecting that he was unable, without incredible temptations, which worked in his brain, to be a witness of this torture, because he felt the devil violently gaining his person.
This finishes the second interrogatory; and as the apparitor and janitor of the chapter have stated Master François de Hangest to be in the country, the torture and interrogations are appointed for to-morrow at the hour of noon after mass.
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